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Slideshare (adab-2013)lesson#1-introduction-(24-aug-2013)

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Slideshare (adab-2013)lesson#1-introduction-(24-aug-2013)

  1. 1. ““LESSON ON ISLAMICLESSON ON ISLAMIC CONCEPT OF ADAB”CONCEPT OF ADAB” Intermediate Fardhu ‘Ain in English for AdultsIntermediate Fardhu ‘Ain in English for Adults 16 weekly class starting: 24 AUGUST 2013 Every Wednesday night @ 8pm – 10pm Wisma Indah, 450 Changi Road, #02-00 next to Masjid Kassim ANNOUNCING START ANNOUNCING START OF ANOTHER CYCLE OF ANOTHER CYCLE OF THIS MODULE OF THIS MODULE 1 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 Course conducted by Ustaz Zhulkeflee Hj Ismail DUE TODUE TO REQUESTREQUEST AA-DAAB For further information andFor further information and registration contact Eregistration contact E -mail :-mail : ad.fardhayn.sg@gmail.comad.fardhayn.sg@gmail.com or +65 81234669 / +65 96838279or +65 81234669 / +65 96838279 All Rights Reserved © Zhulkeflee Hj Ismail (2013)All Rights Reserved © Zhulkeflee Hj Ismail (2013) 3rd RUN OF THE MODULE
  2. 2. 2 LESSONS ONLESSONS ON ISLAMICISLAMIC CONCEPT OF ADABCONCEPT OF ADAB By: Ustaz Zhulkeflee Hj Ismail Insha’Allah -This is a follow-up course, after completion of 18 weeks course on the kitab “Ta’lim al-Muta’allim Tariqit Ta’allum ” of Sheikh Tajuddin Nu’man Zarnuji Beginning (12th October 2011) Every Wednesday night @ 8pm Wisma Indah 448 Changi Rd,#02-00 (Next to Masjid Kassim), 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 LESSON#1LESSON#1 IN THE NAME OF ALLAH MOST COMPASSIONATE MOST MERCIFUL. 2ND RUN OF THE MODULE
  3. 3. ““The best among you is the one who learnThe best among you is the one who learn the Qur’an and who teaches (it to others).”the Qur’an and who teaches (it to others).” ((Hadith narrated by BukharyHadith narrated by Bukhary)) All Rights Reserved © Zhulkeflee Hj Ismail (2013)All Rights Reserved © Zhulkeflee Hj Ismail (2013)
  4. 4. ““Although ultimately Islamic teaching advocatesAlthough ultimately Islamic teaching advocates IhsanIhsan andand RahmaRahmah (Doing good and spreadingh (Doing good and spreading Mercy), this can only be pursued firstly withMercy), this can only be pursued firstly with establishing Truth and Justice (establishing Truth and Justice (HaqqHaqq andand ‘Adala‘Adala).”).” 4All Rights Reserved © Zhulkeflee Hj Ismail (2013)All Rights Reserved © Zhulkeflee Hj Ismail (2013)
  5. 5. ““Allah witnesses that there is no deity except Him, and [soAllah witnesses that there is no deity except Him, and [so do] the angels and those of knowledge - [that He is]do] the angels and those of knowledge - [that He is] maintaining [creation] in justice (maintaining [creation] in justice (QISTwQISTw). There is no deity). There is no deity except Him, the Exalted in Might, the Wise."except Him, the Exalted in Might, the Wise." ((Qur’an: Aali ‘Imran: 3: 18Qur’an: Aali ‘Imran: 3: 18)) All Rights Reserved © Zhulkeflee Hj Ismail (2013)All Rights Reserved © Zhulkeflee Hj Ismail (2013)
  6. 6. ““STANDING FIRM UPONSTANDING FIRM UPON ‘ADL‘ADL (JUSTICE),(JUSTICE), IIHHSANSAN (DOING GOOD), GIVING WHAT IS(DOING GOOD), GIVING WHAT IS THE DUE RIGHT TOWARDS OTHERS ...”THE DUE RIGHT TOWARDS OTHERS ...” 6All Rights Reserved © Zhulkeflee Hj Ismail (2013)All Rights Reserved © Zhulkeflee Hj Ismail (2013)
  7. 7. The Prophet’s companion,The Prophet’s companion, ‘Abdullah Ibnu Mas‘ud r.a.‘Abdullah Ibnu Mas‘ud r.a. was asked:was asked: ““What is the Qur’anic verse which contain the mostWhat is the Qur’anic verse which contain the most comprehensive ‘comprehensive ‘HukmHukm ’ i.e. law or commandments ?”’ i.e. law or commandments ?” Whereby he recited this verseWhereby he recited this verse an-Nahluan-Nahlu verse 90.verse 90. It was reported by As-Sulafiy in kitab:It was reported by As-Sulafiy in kitab: al-Mukhtar min ath-thuyuriyahal-Mukhtar min ath-thuyuriyah :: All Rights Reserved © Zhulkeflee Hj Ismail (2013)All Rights Reserved © Zhulkeflee Hj Ismail (2013)
  8. 8. ““Behold, Allah commands justice (‘Behold, Allah commands justice (‘ADLADL), the doing of good), the doing of good ((IHSANIHSAN), and the giving (i.e. generosity -), and the giving (i.e. generosity - ITAA-I-DZIL-QURBAITAA-I-DZIL-QURBA) to) to kith and kin (i.e. fellow man), and He forbids (kith and kin (i.e. fellow man), and He forbids (YA-HAAYA-HAA) all shameful) all shameful deeds (deeds (FAH-SHAFAH-SHA), and injustice (MUNKAR) and rebellion), and injustice (MUNKAR) and rebellion BAGHYIBAGHYI):): He instructs you, that ye may receive admonition.”He instructs you, that ye may receive admonition.” ((Qur’an: an-Nahlu: 16 : 90Qur’an: an-Nahlu: 16 : 90)) All Rights Reserved © Zhulkeflee Hj Ismail (2013)All Rights Reserved © Zhulkeflee Hj Ismail (2013)
  9. 9. ““O ye who believe! stand out firmly for justice (O ye who believe! stand out firmly for justice (QISTwQISTw), as), as witnesses to Allah, even as against yourselves, or your parents,witnesses to Allah, even as against yourselves, or your parents, or your kin ...”or your kin ...” ((Qur’an: an-Nisa’: 4 : 135Qur’an: an-Nisa’: 4 : 135 All Rights Reserved © Zhulkeflee Hj Ismail (2013)All Rights Reserved © Zhulkeflee Hj Ismail (2013)
  10. 10. Meaning of various terms for Justice:Meaning of various terms for Justice: ( “( “’A-da-la’A-da-la ” ) – to act justly, equitable, treating” ) – to act justly, equitable, treating everyone with indiscriminate justice, etc. iteveryone with indiscriminate justice, etc. it also imply ( “also imply ( “ ‘adl‘adl ” ) to straighten, to” ) to straighten, to be straightforward, justice, rectify, put inbe straightforward, justice, rectify, put in order, balance etc.order, balance etc. All Rights Reserved © Zhulkeflee Hj Ismail (2013)All Rights Reserved © Zhulkeflee Hj Ismail (2013)
  11. 11. Meaning of various terms for Justice:Meaning of various terms for Justice: - ( “( “QistwQistw ” ) meaning: “justice, fairness, equity,” ) meaning: “justice, fairness, equity, fair-mindedness, etc.” as in allotment of sharefair-mindedness, etc.” as in allotment of share or portion, also in the appropriate instalments.or portion, also in the appropriate instalments. ThusThus ““( “( “muqsitwmuqsitw ”) – is “acting justly, or with”) – is “acting justly, or with fairness, correctness and appropriateness.”fairness, correctness and appropriateness.” All Rights Reserved © Zhulkeflee Hj Ismail (2013)All Rights Reserved © Zhulkeflee Hj Ismail (2013)
  12. 12. All Rights Reserved © Zhulkeflee Hj Ismail (2013)All Rights Reserved © Zhulkeflee Hj Ismail (2013)
  13. 13. ““The sun and the moon follow courses (exactly) computed;The sun and the moon follow courses (exactly) computed; And the herbs (or stars) and the trees-both (alike) bow inAnd the herbs (or stars) and the trees-both (alike) bow in adoration. And the Firmament has He raised high, and Headoration. And the Firmament has He raised high, and He has set up the balance (of Justice), in order that ye may nothas set up the balance (of Justice), in order that ye may not transgress (due) balance. So establish weight with justicetransgress (due) balance. So establish weight with justice ((QISTwQISTw) and fall not short in the balance.”) and fall not short in the balance.” ((Qur’an: ar-Rahmaan: 55 : 5-9Qur’an: ar-Rahmaan: 55 : 5-9)) All Rights Reserved © Zhulkeflee Hj Ismail (2013)All Rights Reserved © Zhulkeflee Hj Ismail (2013)
  14. 14. ““So set thou thy face steadily and truly to the faith: (establish) Allah'sSo set thou thy face steadily and truly to the faith: (establish) Allah's handiwork according to the pattern on which He has made mankind: nohandiwork according to the pattern on which He has made mankind: no change (let there be) in the work (wrought) by Allah: that is the standardchange (let there be) in the work (wrought) by Allah: that is the standard Religion: but most among mankind understand not.”Religion: but most among mankind understand not.” ((Qur’an: ar-Rum: 30 : 30Qur’an: ar-Rum: 30 : 30)) All Rights Reserved © Zhulkeflee Hj Ismail (2013)All Rights Reserved © Zhulkeflee Hj Ismail (2013)
  15. 15. All Rights Reserved © Zhulkeflee Hj Ismail (2013)All Rights Reserved © Zhulkeflee Hj Ismail (2013)
  16. 16. ““O ye who believe! stand out firmly for Allah, as witnesses toO ye who believe! stand out firmly for Allah, as witnesses to fair dealing (fair dealing (QISTwQISTw), and let not the hatred of others to you), and let not the hatred of others to you make you swerve to wrong and depart from justice (make you swerve to wrong and depart from justice (‘ADL‘ADL).). Be just (Be just (A’-DILUA’-DILU): that is next to Piety (): that is next to Piety (TAQWATAQWA): and fear Allah,): and fear Allah, for Allah is well-acquainted with all that ye do.”for Allah is well-acquainted with all that ye do.” ((Qur’an: Ma-idah: 5 : 8Qur’an: Ma-idah: 5 : 8)) All Rights Reserved © Zhulkeflee Hj Ismail (2013)All Rights Reserved © Zhulkeflee Hj Ismail (2013)
  17. 17. In an adjudication (In an adjudication (judgingjudging ), where justice requires), where justice requires that one party gains and one party has to suffer loss,that one party gains and one party has to suffer loss, the Arabic termthe Arabic term ((‘‘ADLADL )) is used. This,is used. This, perhaps is the minimal form of justice required.perhaps is the minimal form of justice required. Even to those amongst your enemy whom you hate,Even to those amongst your enemy whom you hate, you must not deprive them of theyou must not deprive them of the ‘ADL‘ADL.. All Rights Reserved © Zhulkeflee Hj Ismail (2013)All Rights Reserved © Zhulkeflee Hj Ismail (2013)
  18. 18. Although both terms imply “Although both terms imply “justicejustice”, yet there is a”, yet there is a slight difference in their meanings :slight difference in their meanings : In a transaction between 2 parties (e.g. Buying andIn a transaction between 2 parties (e.g. Buying and selling), to accord to both parties their due rightsselling), to accord to both parties their due rights whence both are satisfied (win-win) – the Arabic termwhence both are satisfied (win-win) – the Arabic term . (. (QISTwQISTw ) is used. This may require) is used. This may require willingness on one or both party to show benevolence,willingness on one or both party to show benevolence, goodwill and generosity to the other.goodwill and generosity to the other. All Rights Reserved © Zhulkeflee Hj Ismail (2013)All Rights Reserved © Zhulkeflee Hj Ismail (2013)
  19. 19. Thus, (Thus, (QISTwQISTw ) would be a higher form of) would be a higher form of justice – a justice tempered withjustice – a justice tempered with IIHHSANSAN andand generosity.generosity. As Muslims, we are to strive for this higherAs Muslims, we are to strive for this higher standard, if not, then uphold the minimal.standard, if not, then uphold the minimal. ““ADAABADAAB “ encompass both these understandings.“ encompass both these understandings. All Rights Reserved © Zhulkeflee Hj Ismail (2013)All Rights Reserved © Zhulkeflee Hj Ismail (2013)
  20. 20. All Rights Reserved © Zhulkeflee Hj Ismail (2013)All Rights Reserved © Zhulkeflee Hj Ismail (2013)
  21. 21. All Rights Reserved © Zhulkeflee Hj Ismail (2013)All Rights Reserved © Zhulkeflee Hj Ismail (2013) So to that [religion of Allah] invite, [O Muhammad], andSo to that [religion of Allah] invite, [O Muhammad], and remain on a right course as you are commanded and do notremain on a right course as you are commanded and do not follow their inclinations but say, "I have believed in what Allahfollow their inclinations but say, "I have believed in what Allah has revealed of the Qur'an, and I have been commanded to dohas revealed of the Qur'an, and I have been commanded to do justice among you. Allah is our Lord and your Lord. For us arejustice among you. Allah is our Lord and your Lord. For us are our deeds, and for you your deeds. There is no [need for]our deeds, and for you your deeds. There is no [need for] argument between us and you. Allah will bring us together,argument between us and you. Allah will bring us together, and to Him is the [final] destination.”and to Him is the [final] destination.” ((Qur’an: Shura: 42 : 15Qur’an: Shura: 42 : 15))
  22. 22. All Rights Reserved © Zhulkeflee Hj Ismail (2013)All Rights Reserved © Zhulkeflee Hj Ismail (2013)
  23. 23. All Rights Reserved © Zhulkeflee Hj Ismail (2013)All Rights Reserved © Zhulkeflee Hj Ismail (2013) ““And not equal are the good deed and the bad. Repel [evil]And not equal are the good deed and the bad. Repel [evil] by that [deed] which is better; and thereupon the oneby that [deed] which is better; and thereupon the one whom between you and him is enmity [will become] aswhom between you and him is enmity [will become] as though he was a devoted friend.though he was a devoted friend. But none is granted it except those who are patient, andBut none is granted it except those who are patient, and none is granted it except one having a great portion [ofnone is granted it except one having a great portion [of good]. ”good]. ” ((Qur’an: Fussilat: 41 : 33Qur’an: Fussilat: 41 : 33))
  24. 24. 24All Rights Reserved © Zhulkeflee Hj Ismail (2013)All Rights Reserved © Zhulkeflee Hj Ismail (2013)
  25. 25. All Rights Reserved © Zhulkeflee Hj Ismail (2013)All Rights Reserved © Zhulkeflee Hj Ismail (2013)
  26. 26. All Rights Reserved © Zhulkeflee Hj Ismail (2013)All Rights Reserved © Zhulkeflee Hj Ismail (2013) ““And [mention, O Muhammad], when your Lord said to theAnd [mention, O Muhammad], when your Lord said to the angels, "Indeed, I will make upon the earth a successiveangels, "Indeed, I will make upon the earth a successive authority (Khalifah)."authority (Khalifah)." They said, "Will You place upon it one who causesThey said, "Will You place upon it one who causes corruption therein and sheds blood, while we declare Yourcorruption therein and sheds blood, while we declare Your praise and sanctify You?"praise and sanctify You?" Allah said, "Indeed, I know that which you do not know."Allah said, "Indeed, I know that which you do not know." ((Qur’an: Baqarah: 2: 30Qur’an: Baqarah: 2: 30))
  27. 27. All Rights Reserved © Zhulkeflee Hj Ismail (2013)All Rights Reserved © Zhulkeflee Hj Ismail (2013)
  28. 28. All Rights Reserved © Zhulkeflee Hj Ismail (2013)All Rights Reserved © Zhulkeflee Hj Ismail (2013) ““And He (Allah) taught Adam the names - all of them. ThenAnd He (Allah) taught Adam the names - all of them. Then He showed them to the angels and said, "Inform Me of theHe showed them to the angels and said, "Inform Me of the names of these, if you are truthful."names of these, if you are truthful." They said, "Exalted are You; we have no knowledge exceptThey said, "Exalted are You; we have no knowledge except what You have taught us. Indeed, it is You who is thewhat You have taught us. Indeed, it is You who is the Knowing, the Wise."Knowing, the Wise." ((Qur’an: Baqarah: 2: 31-32)Qur’an: Baqarah: 2: 31-32)
  29. 29. All Rights Reserved © Zhulkeflee Hj Ismail (2013)All Rights Reserved © Zhulkeflee Hj Ismail (2013)
  30. 30. All Rights Reserved © Zhulkeflee Hj Ismail (2013)All Rights Reserved © Zhulkeflee Hj Ismail (2013) ““He said, "O Adam, inform them of their names." And whenHe said, "O Adam, inform them of their names." And when he had informed them of their names, He said, "Did I not tellhe had informed them of their names, He said, "Did I not tell you that I know the unseen [aspects] of the heavens and theyou that I know the unseen [aspects] of the heavens and the earth? And I know what you reveal and what you haveearth? And I know what you reveal and what you have concealed."concealed." And [mention] when We said to the angels, "ProstrateAnd [mention] when We said to the angels, "Prostrate before Adam"; so they prostrated, except for Iblees. Hebefore Adam"; so they prostrated, except for Iblees. He refused and was arrogant and became of the disbelievers."refused and was arrogant and became of the disbelievers." ((Qur’an: Baqarah: 2: 33-34)Qur’an: Baqarah: 2: 33-34)
  31. 31. All Rights Reserved © Zhulkeflee Hj Ismail (2013)All Rights Reserved © Zhulkeflee Hj Ismail (2013)
  32. 32. All Rights Reserved © Zhulkeflee Hj Ismail (2013)All Rights Reserved © Zhulkeflee Hj Ismail (2013) ““And We have certainly created you, [O Mankind], andAnd We have certainly created you, [O Mankind], and given you [human] form. Then We said to the angels,given you [human] form. Then We said to the angels, "Prostrate to Adam"; so they prostrated, except for Iblees."Prostrate to Adam"; so they prostrated, except for Iblees. He was not of those who prostrated.He was not of those who prostrated. [Allah] said, "What prevented you from prostrating when I[Allah] said, "What prevented you from prostrating when I commanded you?"commanded you?" [Iblees] said, "I am better than him. You created me from[Iblees] said, "I am better than him. You created me from fire and created him from clay."fire and created him from clay." ((Qur’an: A’raf: 7: 11-12)Qur’an: A’raf: 7: 11-12)
  33. 33. All Rights Reserved © Zhulkeflee Hj Ismail (2013)All Rights Reserved © Zhulkeflee Hj Ismail (2013) ““[Allah] said, "Descend from here (Paradise), for it is not for[Allah] said, "Descend from here (Paradise), for it is not for you to be arrogant therein. So get out; indeed, you are ofyou to be arrogant therein. So get out; indeed, you are of the debased."the debased." ((Qur’an: A’raf: 7: 13)Qur’an: A’raf: 7: 13)
  34. 34. All Rights Reserved © Zhulkeflee Hj Ismail (2013)All Rights Reserved © Zhulkeflee Hj Ismail (2013) Let us reflect upon this incident from the perspective ofLet us reflect upon this incident from the perspective of ““AdabAdab”, or rather the lack of it.”, or rather the lack of it. ““Absence of Adab ”Absence of Adab ” means one is not fully aware of wheremeans one is not fully aware of where one is in; being forgetful unto whom one is addressing;one is in; being forgetful unto whom one is addressing; how to address appropriately, etc.; thus beinghow to address appropriately, etc.; thus being disrespectful of other’s rightful place in the scheme ofdisrespectful of other’s rightful place in the scheme of Reality decreed by Allah.Reality decreed by Allah.
  35. 35. All Rights Reserved © Zhulkeflee Hj Ismail (2013)All Rights Reserved © Zhulkeflee Hj Ismail (2013) It was not so much about knowledgeIt was not so much about knowledge per seper se, nor was it, nor was it about ignorance (i.e. lack of knowledge).about ignorance (i.e. lack of knowledge). Neither was it about anyNeither was it about any ‘amal‘amal (deeds) performed(deeds) performed.. It was not about issue of status or position, as none as yetIt was not about issue of status or position, as none as yet have been assumed by any one.have been assumed by any one. Neither was it about wealth or possession, as all creationsNeither was it about wealth or possession, as all creations (angels/jinn) have acknowledged then, that all creation(angels/jinn) have acknowledged then, that all creation belongs to Allah.belongs to Allah.
  36. 36. All Rights Reserved © Zhulkeflee Hj Ismail (2013)All Rights Reserved © Zhulkeflee Hj Ismail (2013) It was when one’s awareness of Reality becomes too self-It was when one’s awareness of Reality becomes too self- centred leading to being forgetful of one’s place andcentred leading to being forgetful of one’s place and failure to have regard or placing things and others, in theirfailure to have regard or placing things and others, in their rightful place in accordance with Allah’s decree.rightful place in accordance with Allah’s decree. To be focussed, does not justify us to dim our vision ofTo be focussed, does not justify us to dim our vision of others or the rest, from the bigger picture into negatingothers or the rest, from the bigger picture into negating their rights and their place in Allah’s plan.their rights and their place in Allah’s plan.
  37. 37. All Rights Reserved © Zhulkeflee Hj Ismail (2013)All Rights Reserved © Zhulkeflee Hj Ismail (2013) To haveTo have AdabAdab is (inter alia), to be taught not to forgetis (inter alia), to be taught not to forget what is appropriate and what is not in our perception andwhat is appropriate and what is not in our perception and attitude towards others, and the ability to actattitude towards others, and the ability to act appropriately with justice (appropriately with justice (‘‘ADLADL) and goodness () and goodness (IHSANIHSAN).). ThusThus AdabAdab is not mere possession of ‘is not mere possession of ‘knowledgeknowledge’. To be’. To be lacking knowledge is “lacking knowledge is “ignoranceignorance”, but to lack”, but to lack AdabAdab isis ““ignorance compounded with conceitignorance compounded with conceit””
  38. 38. All Rights Reserved © Zhulkeflee Hj Ismail (2013)All Rights Reserved © Zhulkeflee Hj Ismail (2013) Ignorance can be removed with knowledge. But withoutIgnorance can be removed with knowledge. But without AdabAdab, how can education take place? To learn without, how can education take place? To learn without AdaAdab may even worsen the self-conceit and arrogance inb may even worsen the self-conceit and arrogance in that person.that person. Such is the gravity regarding the “Such is the gravity regarding the “loss ofloss of AdabAdab”, that it”, that it deserved immediate “chastisement” rather than teachingdeserved immediate “chastisement” rather than teaching and enlightenment.and enlightenment.
  39. 39. All Rights Reserved © Zhulkeflee Hj Ismail (2013)All Rights Reserved © Zhulkeflee Hj Ismail (2013) Actually, it was when this loss ofActually, it was when this loss of AdabAdab occurs; when falseoccurs; when false pride and conceit reigns; even in the presence of Allahpride and conceit reigns; even in the presence of Allah azzawajallaazzawajalla – this was beginning of evil.– this was beginning of evil. WaAllaahu a’lamWaAllaahu a’lam
  40. 40. ““ADAB IN LEARNING”ADAB IN LEARNING” - ON THE LIGHTER SIDE .......- ON THE LIGHTER SIDE ....... Adapted from Idries Shah’s “Thinkers of the East” – Penguin BookAdapted from Idries Shah’s “Thinkers of the East” – Penguin Book IN THE NAME OF ALLAHIN THE NAME OF ALLAH MOST COMPASSIONATEMOST COMPASSIONATE MOST MERCIFULMOST MERCIFUL All Rights Reserved © Zhulkeflee Hj Ismail (2013)All Rights Reserved © Zhulkeflee Hj Ismail (2013)
  41. 41. Once there was a man who, having travelledOnce there was a man who, having travelled far and wide seeking knowledge arrived at thefar and wide seeking knowledge arrived at the house of a well-known sheikh.house of a well-known sheikh. His purpose was to seek acceptance of thisHis purpose was to seek acceptance of this illustrious sheikh for him to be accepted as aillustrious sheikh for him to be accepted as a student.student. All Rights Reserved © Zhulkeflee Hj Ismail (2013)All Rights Reserved © Zhulkeflee Hj Ismail (2013)
  42. 42. When he met the Sheikh, he said:When he met the Sheikh, he said: ““O illustrious Teacher! I am but a humbleO illustrious Teacher! I am but a humble seeker of Truth and Wisdom. As enjoined byseeker of Truth and Wisdom. As enjoined by Islam, my thirst for knowledge led me to readIslam, my thirst for knowledge led me to read many books and became aware of the need tomany books and became aware of the need to be guided by a teacher.”be guided by a teacher.” All Rights Reserved © Zhulkeflee Hj Ismail (2013)All Rights Reserved © Zhulkeflee Hj Ismail (2013)
  43. 43. ““So I travelled far and wide, spending timeSo I travelled far and wide, spending time learning under many teachers.learning under many teachers. My disappointment with them was because IMy disappointment with them was because I found that what they are imparting to me wasfound that what they are imparting to me was nothing new, as I have in fact, read all ofnothing new, as I have in fact, read all of them.”them.” All Rights Reserved © Zhulkeflee Hj Ismail (2013)All Rights Reserved © Zhulkeflee Hj Ismail (2013)
  44. 44. ““Sometimes I even feel that what I alreadySometimes I even feel that what I already know from my readings, far exceeded whatknow from my readings, far exceeded what these teachers were teaching methese teachers were teaching me.. And having wasted much time with them, I feltAnd having wasted much time with them, I felt perhaps I need to seek out a True Teacher -perhaps I need to seek out a True Teacher - one with the calibre that suits my need, andone with the calibre that suits my need, and not the ordinary type.”not the ordinary type.” All Rights Reserved © Zhulkeflee Hj Ismail (2013)All Rights Reserved © Zhulkeflee Hj Ismail (2013)
  45. 45. The Sheikh responded:The Sheikh responded: ““My son! I am but an ordinary teacher, justMy son! I am but an ordinary teacher, just like the rest who try sincerely to carry outlike the rest who try sincerely to carry out the trust (the trust (amanahamanah ) of imparting whatever) of imparting whatever little knowledge and wisdom that Allah s.w.t.little knowledge and wisdom that Allah s.w.t. may have already bestowed upon us, to thosemay have already bestowed upon us, to those who deserves.”who deserves.” All Rights Reserved © Zhulkeflee Hj Ismail (2013)All Rights Reserved © Zhulkeflee Hj Ismail (2013)
  46. 46. ““Ah! But your fame has spread far and wide.”Ah! But your fame has spread far and wide.” The man interjected.The man interjected. ““Many of your students are now teachers, andMany of your students are now teachers, and therefore I know that I have come to thetherefore I know that I have come to the right person who can teach me Wisdom.”right person who can teach me Wisdom.” he added. All Rights Reserved © Zhulkeflee Hj Ismail (2013)All Rights Reserved © Zhulkeflee Hj Ismail (2013)
  47. 47. The Sheikh then said:The Sheikh then said: ““I do not think that I am that teacher, whomI do not think that I am that teacher, whom you think that I am.you think that I am. Furthermore, there is no more space in myFurthermore, there is no more space in my home (school) to cater for another student.home (school) to cater for another student. Therefore I am so sorry to have to turn downTherefore I am so sorry to have to turn down your request.”your request.” All Rights Reserved © Zhulkeflee Hj Ismail (2013)All Rights Reserved © Zhulkeflee Hj Ismail (2013)
  48. 48. Then, seeing disappointment in the man’s eyes,Then, seeing disappointment in the man’s eyes, the Sheikh added:the Sheikh added: ““But I shall teach you something, which perhapsBut I shall teach you something, which perhaps may be useful, something you may in fact be inmay be useful, something you may in fact be in much need of. “much need of. “ All Rights Reserved © Zhulkeflee Hj Ismail (2013)All Rights Reserved © Zhulkeflee Hj Ismail (2013)
  49. 49. The Sheikh then continued:The Sheikh then continued: ““In your searching for a true teacher, you canIn your searching for a true teacher, you can apply this criteria, a kind of test, if you like,apply this criteria, a kind of test, if you like, so that you do not waste too much time forso that you do not waste too much time for being disappointed time and again, for notbeing disappointed time and again, for not knowing.”knowing.” All Rights Reserved © Zhulkeflee Hj Ismail (2013)All Rights Reserved © Zhulkeflee Hj Ismail (2013)
  50. 50. Elated, the man eagerly said:Elated, the man eagerly said: ““O Sheikh! Please do tell. At least what you willO Sheikh! Please do tell. At least what you will give me is the key to my search.give me is the key to my search. Alas, with it, perchance I would be able toAlas, with it, perchance I would be able to easily distinguish the genuine from the falseeasily distinguish the genuine from the false teachers.”teachers.” All Rights Reserved © Zhulkeflee Hj Ismail (2013)All Rights Reserved © Zhulkeflee Hj Ismail (2013)
  51. 51. Then the Sheikh said:Then the Sheikh said: ““Know that True teachers are few, and forKnow that True teachers are few, and for you today, it may even be rare –“you today, it may even be rare –“ He paused to allow these words to sink inHe paused to allow these words to sink in because too often, students only listen to theirbecause too often, students only listen to their own self and failed to pay careful attention toown self and failed to pay careful attention to a teacher’s words.a teacher’s words. All Rights Reserved © Zhulkeflee Hj Ismail (2013)All Rights Reserved © Zhulkeflee Hj Ismail (2013)
  52. 52. He then proceeded with slow measured tone, asHe then proceeded with slow measured tone, as though each word he uttered was deliberatelythough each word he uttered was deliberately meant to be inscribed in the student’smeant to be inscribed in the student’s heart/mind.heart/mind. ““Therefore the test that I shall teach you is –Therefore the test that I shall teach you is – ‘how to know who is not a True teacher’‘how to know who is not a True teacher’ because, my son, I’m afraid you will encounterbecause, my son, I’m afraid you will encounter many of what you have called, the “falsemany of what you have called, the “false teachers.”teachers.” All Rights Reserved © Zhulkeflee Hj Ismail (2013)All Rights Reserved © Zhulkeflee Hj Ismail (2013)
  53. 53. Then he said:Then he said: “The test is this :“The test is this :–– IF A TEACHER ACCEPTS A STUDENT SUCHIF A TEACHER ACCEPTS A STUDENT SUCH AS YOU, TO BE TAUGHT KNOWLEDGE ANDAS YOU, TO BE TAUGHT KNOWLEDGE AND WISDOM ........WISDOM ........ KNOW THAT HE IS NOT A TRUE TEACHER!KNOW THAT HE IS NOT A TRUE TEACHER!”” Adapted from Idries Shah’s “Thinkers of the East” – Penguin BookAdapted from Idries Shah’s “Thinkers of the East” – Penguin Book All Rights Reserved © Zhulkeflee Hj Ismail (2013)All Rights Reserved © Zhulkeflee Hj Ismail (2013)
  54. 54. ““Say (O Muhammad): Are those who know equalSay (O Muhammad): Are those who know equal with those who know not? But only men ofwith those who know not? But only men of understanding will pay heed.”understanding will pay heed.” ((Qur’an: az-Zumar: 39: 9Qur’an: az-Zumar: 39: 9)) All Rights Reserved © Zhulkeflee Hj Ismail (2013)All Rights Reserved © Zhulkeflee Hj Ismail (2013)
  55. 55. TA’ARUF AND SHORT GROUP DISCUSSION Ask yourself:Ask yourself: “What are the significant“What are the significant lessons to me , in this story...? ”lessons to me , in this story...? ” Break into groupings (of not more than 7 person in each). Do brief introduction of each other. Proceed to discuss All Rights Reserved © Zhulkeflee Hj Ismail (2013)All Rights Reserved © Zhulkeflee Hj Ismail (2013)
  56. 56. [1] Interest and eagerness alone is insufficient.[1] Interest and eagerness alone is insufficient. A more basic requirement is your preparedness to theA more basic requirement is your preparedness to the pursuit in learning; in your attitude and etiquette – inpursuit in learning; in your attitude and etiquette – in your “ADAB.”your “ADAB.” POINTS TO PONDERPOINTS TO PONDER All Rights Reserved © Zhulkeflee Hj Ismail (2013)All Rights Reserved © Zhulkeflee Hj Ismail (2013)
  57. 57. [2] To be deserving of knowledge, one has to check[2] To be deserving of knowledge, one has to check oneself. It is easy to blame other factors for youroneself. It is easy to blame other factors for your failure in learning, yet usually the blame is in your ownfailure in learning, yet usually the blame is in your own neglect to consider yourneglect to consider your AdabAdab as student, especially inas student, especially in the presence of a teacher of thethe presence of a teacher of the DeenDeen.. POINTS TO PONDERPOINTS TO PONDER All Rights Reserved © Zhulkeflee Hj Ismail (2013)All Rights Reserved © Zhulkeflee Hj Ismail (2013)
  58. 58. This especially applies to traditional Islamic teachers inThis especially applies to traditional Islamic teachers in ‘‘Uluum ad-DeenUluum ad-Deen, whom I have observed, are very, whom I have observed, are very sensitive to human states (sensitive to human states (Haal – ahwaalHaal – ahwaal ) in the) in the NafsNafs (soul / Self) of the student.(soul / Self) of the student. POINTS TO PONDERPOINTS TO PONDER All Rights Reserved © Zhulkeflee Hj Ismail (2013)All Rights Reserved © Zhulkeflee Hj Ismail (2013)
  59. 59. [3] So, the question is not that there is no teacher[3] So, the question is not that there is no teacher available, or that there is nothing to be learnt fromavailable, or that there is nothing to be learnt from traditional Islamic teachers, perhaps it is we ourselves,traditional Islamic teachers, perhaps it is we ourselves, who do not know how to learn.who do not know how to learn. Have we learnt how to learn? And if any claim to alreadyHave we learnt how to learn? And if any claim to already know this, how does he know that he has indeed learnedknow this, how does he know that he has indeed learned this, without being affirmed of his learning, by anotherthis, without being affirmed of his learning, by another who truly knows?who truly knows? Or do we in fact, care about this?Or do we in fact, care about this? POINTS TO PONDERPOINTS TO PONDER All Rights Reserved © Zhulkeflee Hj Ismail (2013)All Rights Reserved © Zhulkeflee Hj Ismail (2013)
  60. 60. [4] Example of this sometimes, is seen when students are assigned[4] Example of this sometimes, is seen when students are assigned to discuss in a learning circle, traditionally referred to as “to discuss in a learning circle, traditionally referred to as “HalaqahHalaqah ”.”. In this ‘In this ‘halaqahhalaqah ’, (it is unlike discussion group or web-site forum,’, (it is unlike discussion group or web-site forum, but) it is meant to be an extension of your learning with a teacher.but) it is meant to be an extension of your learning with a teacher. The teacher is in fact present overseeing somewhere (or even if onThe teacher is in fact present overseeing somewhere (or even if on web-group, he is present, albeit, virtually). As students you mustweb-group, he is present, albeit, virtually). As students you must know your place at all times.know your place at all times. POINTS TO PONDERPOINTS TO PONDER All Rights Reserved © Zhulkeflee Hj Ismail (2013)All Rights Reserved © Zhulkeflee Hj Ismail (2013)
  61. 61. Your state (Your state (haalhaal ) or ‘mode’ or attitude as a learner, is all) or ‘mode’ or attitude as a learner, is all the time being observed.the time being observed. So:So: ““Do not be too forward before Allah and His Messenger ..Do not be too forward before Allah and His Messenger .. And always be conscious of Allah (TAQWA)”And always be conscious of Allah (TAQWA)” (refer to my reflection on my blog) :(refer to my reflection on my blog) : http : //oyoubelievers.blogspot.com/2008/05/put-not-yourselves forward.htmlhttp : //oyoubelievers.blogspot.com/2008/05/put-not-yourselves forward.html POINTS TO PONDERPOINTS TO PONDER All Rights Reserved © Zhulkeflee Hj Ismail (2013)All Rights Reserved © Zhulkeflee Hj Ismail (2013)
  62. 62. As students in sharing your thoughts and knowledgeAs students in sharing your thoughts and knowledge amongst fellow seekers of knowledge, do reflect uponamongst fellow seekers of knowledge, do reflect upon the lesson of the teacher – which are:the lesson of the teacher – which are:  to be relevant and consider our own learning, and notto be relevant and consider our own learning, and not be the ones to teach,be the ones to teach,  to heed the directive of the teacher and not be the oneto heed the directive of the teacher and not be the one directing (unless assigned by the teacher to do),directing (unless assigned by the teacher to do), POINTS TO PONDERPOINTS TO PONDER All Rights Reserved © Zhulkeflee Hj Ismail (2013)All Rights Reserved © Zhulkeflee Hj Ismail (2013)
  63. 63.  to be focussed on what the teacher has assigned to beto be focussed on what the teacher has assigned to be done, and not be the one assigning topics without thedone, and not be the one assigning topics without the teacher’s leave,teacher’s leave,  you may share your experiences of lessons you may haveyou may share your experiences of lessons you may have learnt or read elsewhere, as long it is relevant and notlearnt or read elsewhere, as long it is relevant and not cause doubts or distraction from the current subjectcause doubts or distraction from the current subject being discussed or taught, etc.being discussed or taught, etc. POINTS TO PONDERPOINTS TO PONDER All Rights Reserved © Zhulkeflee Hj Ismail (2013)All Rights Reserved © Zhulkeflee Hj Ismail (2013)
  64. 64. Importantly, one must suppress the desire to want toImportantly, one must suppress the desire to want to teach, for it may lead to usurping the teacher’s positionteach, for it may lead to usurping the teacher’s position in thein the halaqahhalaqah (especially when the teacher is overseeing(especially when the teacher is overseeing the discussion).the discussion). Remember yourself as a student, an apprentice, aRemember yourself as a student, an apprentice, a learner, a novice, a seeker ...learner, a novice, a seeker ... Therefore always be mindful of the difference betweenTherefore always be mindful of the difference between ““sharingsharing ” and “” and “teachingteaching ”.”. POINTS TO PONDERPOINTS TO PONDER All Rights Reserved © Zhulkeflee Hj Ismail (2013)All Rights Reserved © Zhulkeflee Hj Ismail (2013)
  65. 65. [5] Unfortunately, many of us have already been[5] Unfortunately, many of us have already been affected (programmed) by other learning culture whichaffected (programmed) by other learning culture which may be different from traditional Islamic learning.may be different from traditional Islamic learning. We, inadvertently may have become creatures of habit.We, inadvertently may have become creatures of habit. Islam teaches us to be optimistic in that we can changeIslam teaches us to be optimistic in that we can change to become better.to become better. POINTS TO PONDERPOINTS TO PONDER All Rights Reserved © Zhulkeflee Hj Ismail (2013)All Rights Reserved © Zhulkeflee Hj Ismail (2013)
  66. 66. This is what is meant byThis is what is meant by ikhtiyarikhtiyar (refer brief explanation(refer brief explanation on this here under “What we mean by freedom?” ) :on this here under “What we mean by freedom?” ) : http: // an-naseehah.blogspot.com/2008/05/using-name-allaah-part-3.htmlhttp: // an-naseehah.blogspot.com/2008/05/using-name-allaah-part-3.html Habits must be consciously changed towards becomingHabits must be consciously changed towards becoming better through practice. So do practice it whenever youbetter through practice. So do practice it whenever you are involve in any of theare involve in any of the halaqahhalaqah.. POINTS TO PONDERPOINTS TO PONDER All Rights Reserved © Zhulkeflee Hj Ismail (2013)All Rights Reserved © Zhulkeflee Hj Ismail (2013)
  67. 67. Sometimes guidance (Sometimes guidance (irsha-dahirsha-dah) may be given in clear) may be given in clear statements, or it may even be subtle. In the latter itstatements, or it may even be subtle. In the latter it serves as a means for the teacher to perhaps assessserves as a means for the teacher to perhaps assess -the heedless from the heedful; the refined and-the heedless from the heedful; the refined and sensitive from the gross; the rock from the scum; thesensitive from the gross; the rock from the scum; the attentive from the distracted; etc. So, be mindful!attentive from the distracted; etc. So, be mindful! POINTS TO PONDERPOINTS TO PONDER All Rights Reserved © Zhulkeflee Hj Ismail (2013)All Rights Reserved © Zhulkeflee Hj Ismail (2013)
  68. 68. As I have indicated, we hope that theAs I have indicated, we hope that the halaqahhalaqah you areyou are involved in, especially in my class, emulates theinvolved in, especially in my class, emulates the traditional ways, which emphasise much upontraditional ways, which emphasise much upon AdabAdab.. So, consider this point and there must be a differenceSo, consider this point and there must be a difference between yourbetween your halaqahhalaqah from other vain discourses,from other vain discourses, meetings, discussion groups, chat-rooms etc.meetings, discussion groups, chat-rooms etc. May Allah grant usMay Allah grant us HidaayahHidaayah andandTaufiqTaufiq from Himself –from Himself – upon the Straight Way.upon the Straight Way. POINTS TO PONDERPOINTS TO PONDER All Rights Reserved © Zhulkeflee Hj Ismail (2013)All Rights Reserved © Zhulkeflee Hj Ismail (2013)
  69. 69. As I have indicated, we hope that theAs I have indicated, we hope that the halaqahhalaqah you areyou are involved in, especially in my class, emulates theinvolved in, especially in my class, emulates the traditional ways, which emphasise much upontraditional ways, which emphasise much upon AdabAdab.. So, consider this point and there must be a differenceSo, consider this point and there must be a difference between yourbetween your halaqahhalaqah from other vain discourses,from other vain discourses, meetings, discussion groups, chat-rooms etc.meetings, discussion groups, chat-rooms etc. May Allah grant usMay Allah grant us HidaayahHidaayah andandTaufiqTaufiq from Himself –from Himself – upon the Straight Way.upon the Straight Way.   WaAllaahu a’lam,WaAllaahu a’lam, POINTS TO PONDERPOINTS TO PONDER INSHA-ALLAH ... TO BE CONTINUED All Rights Reserved © Zhulkeflee Hj Ismail (2013)All Rights Reserved © Zhulkeflee Hj Ismail (2013)
  70. 70. http://an-naseehah.blogspot.com/http://an-naseehah.blogspot.com/ http://introductiontotauhid.blogspot.com/http://introductiontotauhid.blogspot.com/ http://oyoubelievers.blogspot.com/http://oyoubelievers.blogspot.com/ http://al-amthaal.blogspot.com/http://al-amthaal.blogspot.com/ http://zhulkeflee-archive.blogspot.com/http://zhulkeflee-archive.blogspot.com/ http://criteriaforaholybook-quran.blogspot.com/http://criteriaforaholybook-quran.blogspot.com/ http://with-the-truthful.blogspot.com/http://with-the-truthful.blogspot.com/ http ://muqaddam-nurul.blogspot.com/http ://muqaddam-nurul.blogspot.com/ All welcome to visit my web-blog:All welcome to visit my web-blog: 70 All Rights Reserved © Zhulkeflee Hj Ismail (2013)All Rights Reserved © Zhulkeflee Hj Ismail (2013)

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