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Slideshare (adab-2013)lesson#2-education-epistemology-(31-aug-2013)

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Slideshare (adab-2013)lesson#2-education-epistemology-(31-aug-2013)

  1. 1. 1 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 ( 31 August 2013 ) Every Saturday night @ 8pm Wisma Indah 450 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# 2LESSON# 2 IN THE NAME OF ALLAH MOST COMPASSIONATE MOST MERCIFUL. 2ND RUN OF THE MODULE All Rights Reserved © Zhulkeflee Hj Ismail (2013)All Rights Reserved © Zhulkeflee Hj Ismail (2013)
  2. 2. ““The best among you is the one who learnsThe best among you is the one who learns 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)
  3. 3. ““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).”).” 3 RE-CAP PREVIOUS LESSON RE-CAP PREVIOUS LESSON All Rights Reserved © Zhulkeflee Hj Ismail (2013)All Rights Reserved © Zhulkeflee Hj Ismail (2013)
  4. 4. ““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 ...” 4 RE-CAP PREVIOUS LESSON RE-CAP PREVIOUS LESSON All Rights Reserved © Zhulkeflee Hj Ismail (2013)All Rights Reserved © Zhulkeflee Hj Ismail (2013)
  5. 5. ““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 (), and injustice (MUNKARMUNKAR) and rebellion) 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) RE-CAP PREVIOUS LESSON RE-CAP PREVIOUS LESSON
  6. 6. 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) RE-CAP PREVIOUS LESSON RE-CAP PREVIOUS LESSON
  7. 7. 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) RE-CAP PREVIOUS LESSON RE-CAP PREVIOUS LESSON
  8. 8. 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) RE-CAP PREVIOUS LESSON RE-CAP PREVIOUS LESSON
  9. 9. 9 RE-CAP PREVIOUS LESSON RE-CAP PREVIOUS LESSON All Rights Reserved © Zhulkeflee Hj Ismail (2013)All Rights Reserved © Zhulkeflee Hj Ismail (2013)
  10. 10. 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”” RE-CAP PREVIOUS LESSON RE-CAP PREVIOUS LESSON
  11. 11. 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. RE-CAP PREVIOUS LESSON RE-CAP PREVIOUS LESSON
  12. 12. 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 RE-CAP PREVIOUS LESSON RE-CAP PREVIOUS LESSON
  13. 13. ““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 RE-CAP PREVIOUS LESSON RE-CAP PREVIOUS LESSON All Rights Reserved © Zhulkeflee Hj Ismail (2013)All Rights Reserved © Zhulkeflee Hj Ismail (2013)
  14. 14. Some may find in the previous story, perhaps the seeker was unfairly treated by the Sheikh... Or was he? 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)
  15. 15. Someone asked Shah Naqshband: “It must have caused you pain to dismiss a certain student.” He replied: “The best of all ways to test and help a disciple, if it is possible and most appropriate, may actually be to dismiss him!” All Rights Reserved © Zhulkeflee Hj Ismail (2013)All Rights Reserved © Zhulkeflee Hj Ismail (2013)
  16. 16. He then went on to explain:He then went on to explain: ““.. If he (because of the dismissal) then turn.. If he (because of the dismissal) then turn against you (the teacher), he has a chance ofagainst you (the teacher), he has a chance of observing his own shallowness and the defectsobserving his own shallowness and the defects which led to his dismissal.....”which led to his dismissal.....” All Rights Reserved © Zhulkeflee Hj Ismail (2013)All Rights Reserved © Zhulkeflee Hj Ismail (2013)
  17. 17. He then went on to explain:He then went on to explain: “.. If he forgives you, he has an opportunity of seeing whether in that there is any sanctimonious-ness (i.e. sort of pretentiousness that in this, he may think he is still better ... another extreme state)” All Rights Reserved © Zhulkeflee Hj Ismail (2013)All Rights Reserved © Zhulkeflee Hj Ismail (2013)
  18. 18. He then went on to explain: “.. If he regains his balance, then he will be able to benefit from this, of our teaching method (which ultimately seeks to instil justice and Adab) and thus especially benefitting himself.” All Rights Reserved © Zhulkeflee Hj Ismail (2013)All Rights Reserved © Zhulkeflee Hj Ismail (2013)
  19. 19. ““We are (much) in need of a little adab, fromWe are (much) in need of a little adab, from (that of) going out (seeking) after much of(that of) going out (seeking) after much of ‘ilm (knowledge)”‘ilm (knowledge)” –– Imam ‘Abdullah al-MubarakImam ‘Abdullah al-Mubarak All Rights Reserved © Zhulkeflee Hj Ismail (2013)All Rights Reserved © Zhulkeflee Hj Ismail (2013)
  20. 20. ArabicArabic (plural) of(plural) of AdabAdab : meanings – “good breeding, decency,: meanings – “good breeding, decency, nurture, good manners, refinement, cultured, decorum, courteous,nurture, good manners, refinement, cultured, decorum, courteous, etiquette, propriety, social grace, to educate, discipline, theetiquette, propriety, social grace, to educate, discipline, the humanities, etc.”humanities, etc.” sense of proportion and knowledge of their rightful place in the order of things, the absence of which indicates injustice 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)
  22. 22. “LOSS OF ADAB” – the main contemporary problem affecting the Ummah, which then leads to perpetuation of continuous confusion in knowledge and education. 22 All Rights Reserved © Zhulkeflee Hj Ismail (2013)All Rights Reserved © Zhulkeflee Hj Ismail (2013)
  23. 23. ““An immoral man of learning is a great evil,An immoral man of learning is a great evil, yet a greater evil is an ignoramus leading a ‘godly’ life.yet a greater evil is an ignoramus leading a ‘godly’ life. Both are a great trial (FITNAH) everywhere,Both are a great trial (FITNAH) everywhere, to whomever depends to them both (for guidance),to whomever depends to them both (for guidance), in holding on to his religion”in holding on to his religion” ((From Imam Zarnuji -From Imam Zarnuji -“Ta’lim Muta’allim Tariqit Ta’allum” ) All Rights Reserved © Zhulkeflee Hj Ismail (2013)All Rights Reserved © Zhulkeflee Hj Ismail (2013)
  24. 24. All Rights Reserved © Zhulkeflee Hj Ismail (2013)All Rights Reserved © Zhulkeflee Hj Ismail (2013)
  25. 25. 25 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. All Rights Reserved © Zhulkeflee Hj Ismail (2013)All Rights Reserved © Zhulkeflee Hj Ismail (2013)
  26. 26. 26 (C) Rise / election of False leaders External Loss of Adab (B) Internal (A) Confusion and Error in Knowledge 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..” All Rights Reserved © Zhulkeflee Hj Ismail (2013)All Rights Reserved © Zhulkeflee Hj Ismail (2013)
  27. 27. 27 (C) Rise / election of False leaders External Loss of Adab (B) Internal (A) Confusion and Error in Knowledge  “These false leaders then usurped Islamic leadership, who (then) perpetuate the condition in (A) [1] above and ensure the continued control of the affairs of the Community by leaders like them who dominate in all fields.” [2] [1] The loss of Adab in the community. Thus restoration of Adab has higher priority for Adab precedes even learning. [2] Wan Mohd Nor Wan Daud’s “The Educational Philosophy and Practice of Syed Muhammad Naquib Al-Attas” (ISTAC publication 1998) p 74 All Rights Reserved © Zhulkeflee Hj Ismail (2013)All Rights Reserved © Zhulkeflee Hj Ismail (2013)
  28. 28. 28 (C) Rise / election of False leaders External Loss of Adab (B) Internal (A) Confusion and Error in Knowledge “This state of perpetual confusion at all levels of societal leadership is ingeniously termed by al-Attas as the loss of adab. [1] The loss of Adab in the community. Thus restoration of Adab has higher priority for Adab precedes even learning. [2] Wan Mohd Nor Wan Daud’s “The Educational Philosophy and Practice of Syed Muhammad Naquib Al-Attas” (ISTAC publication 1998) p 74 All Rights Reserved © Zhulkeflee Hj Ismail (2013)All Rights Reserved © Zhulkeflee Hj Ismail (2013)
  29. 29.  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. 29 All Rights Reserved © Zhulkeflee Hj Ismail (2013)All Rights Reserved © Zhulkeflee Hj Ismail (2013)
  30. 30. ““The learned and wise among Muslims must use constantThe learned and wise among Muslims must use constant vigilance in detecting erroneous usage in language whichvigilance in detecting erroneous usage in language which impinges upon semantic change in major key elements andimpinges upon semantic change in major key elements and creates general confusion and error in the understanding ofcreates general confusion and error in the understanding of Islam and of its worldviewIslam and of its worldview.”.” Quote: “The Concept of Education in Islam” pp. 37-38Quote: “The Concept of Education in Islam” pp. 37-38 Prof. Syed Muhammad Naquib Al-Attas : All Rights Reserved © Zhulkeflee Hj Ismail (2013)All Rights Reserved © Zhulkeflee Hj Ismail (2013)
  31. 31. factsfacts,, informationinformation SkillsSkills KnowledgeKnowledge educationeducation MA’-LUMAT (information; facts) SINA’-AH (skills, industrious); FANNIYAH (artistry); ’ILM – (science and knowledge) TA-ADDIB; - which includes TA’-LIM; TAR-BIYYAH; TAZKIYYAH, etc. EQUIVALENT TERMS USED IN ISLAM All Rights Reserved © Zhulkeflee Hj Ismail (2013)All Rights Reserved © Zhulkeflee Hj Ismail (2013)
  32. 32. Thus, perspective of Education in Islam can be defined: ““... Recognition and acknowledgement, progressively instilled... Recognition and acknowledgement, progressively instilled into man, of the proper places of things in the order ofinto man, of the proper places of things in the order of creation, such that it leads to the recognition andcreation, such that it leads to the recognition and acknowledgement of the proper place of God in the order ofacknowledgement of the proper place of God in the order of being and existence.”being and existence.” ______________________________________________________________________________________________________________________________________ Quoted from: “The Educational Philosophy and Practice of SyedQuoted from: “The Educational Philosophy and Practice of Syed Muhammad Naquib Al-Attas” by Wan Mohd Nor Wan Daud (ISTACMuhammad Naquib Al-Attas” by Wan Mohd Nor Wan Daud (ISTAC publication).publication). EPISTEMOLOGY All Rights Reserved © Zhulkeflee Hj Ismail (2013)All Rights Reserved © Zhulkeflee Hj Ismail (2013) In other words, it is all about – “ADAB ”
  33. 33. LEST WE FORGET PERSPECTIVE FROM ANPERSPECTIVE FROM AN ISLAMIC WORLDVIEWISLAMIC WORLDVIEW TASAWWUR ISLAM All Rights Reserved © Zhulkeflee Hj Ismail (2013)All Rights Reserved © Zhulkeflee Hj Ismail (2013)
  34. 34. 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 All Rights Reserved © Zhulkeflee Hj Ismail (2013)All Rights Reserved © Zhulkeflee Hj Ismail (2013)
  35. 35. 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 All Rights Reserved © Zhulkeflee Hj Ismail (2013)All Rights Reserved © Zhulkeflee Hj Ismail (2013)
  36. 36. 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 All Rights Reserved © Zhulkeflee Hj Ismail (2013)All Rights Reserved © Zhulkeflee Hj Ismail (2013)
  37. 37. Darasa ( ( – “to learn, to study under a teacher, instructor, lecturer etc. ( mudarris - ). Thus a school is called a “madrasah” ( ) TASAWWUR ISLAM All Rights Reserved © Zhulkeflee Hj Ismail (2013)All Rights Reserved © Zhulkeflee Hj Ismail (2013)
  38. 38. TASAWWUR ISLAM All Rights Reserved © Zhulkeflee Hj Ismail (2013)All Rights Reserved © Zhulkeflee Hj Ismail (2013)
  39. 39. ““Ta’-dibTa’-dib”” ( )( ) –– preferred term forpreferred term for ‘education’,‘education’, from thefrom the termterm ‘Adab’‘Adab’ (( )) meaning: –meaning: – ““good breeding, nurture, manners, refinement, cultured,good breeding, nurture, manners, refinement, cultured, decorum, propriety, social grace, educated, etc.”decorum, propriety, social grace, educated, etc.” TASAWWUR ISLAM All Rights Reserved © Zhulkeflee Hj Ismail (2013)All Rights Reserved © Zhulkeflee Hj Ismail (2013)
  40. 40. Hadith from Ibn Mas’ud r.a.: In-na haa-dza-al-Qur’aan ma’da-ba-tullaaha fil-ardh fa- ta’-la-muu- min ma’-da-batih ““Verily! The Qur’an is Allah’s Banquet on earth,Verily! The Qur’an is Allah’s Banquet on earth, so learn thoroughly, then, from (or of) His Banquet.”so learn thoroughly, then, from (or of) His Banquet.” [1][1] [1] S.M.Naquib Al-Attas “Islam and Secularism” page 150 TASAWWUR ISLAM BASIS BASIS All Rights Reserved © Zhulkeflee Hj Ismail (2013)All Rights Reserved © Zhulkeflee Hj Ismail (2013)
  41. 41. 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 BASIS BASIS All Rights Reserved © Zhulkeflee Hj Ismail (2013)All Rights Reserved © Zhulkeflee Hj Ismail (2013)
  42. 42. ““From amongst the rights of a children upon their parents are,From amongst the rights of a children upon their parents are, that they be instilled (to be educated by them) withthat they be instilled (to be educated by them) with AdabAdab andand to be given a good name.”to be given a good name.” ((Hadith of the Prophet s.a.w. reported by BaihaqyHadith of the Prophet s.a.w. reported by Baihaqy from Ibnu ‘Abbas r.afrom Ibnu ‘Abbas r.a.).) TASAWWUR ISLAM BASIS BASIS All Rights Reserved © Zhulkeflee Hj Ismail (2013)All Rights Reserved © Zhulkeflee Hj Ismail (2013)
  43. 43. ““Educate (nurture – ‘Educate (nurture – ‘addibuaddibu’) your children with the best’) your children with the best education (education (ADABADAB).”).” ((Hadith of the Prophet s.a.w. narrated by Ibnu MajahHadith of the Prophet s.a.w. narrated by Ibnu Majah)) TASAWWUR ISLAM BASIS BASIS All Rights Reserved © Zhulkeflee Hj Ismail (2013)All Rights Reserved © Zhulkeflee Hj Ismail (2013)
  44. 44. AD-DA-BANI – ROB-BEE - FA -AH-SA-NA – TA’ –DI-BEE ““My Lord educated me, and madeMy Lord educated me, and made my education most excellent.”my education most excellent.” (Hadith)(Hadith) PROPHET MUHAMMAD S.A.A.W. SAID:PROPHET MUHAMMAD S.A.A.W. SAID: TASAWWUR ISLAM BASIS BASIS All Rights Reserved © Zhulkeflee Hj Ismail (2013)All Rights Reserved © Zhulkeflee Hj Ismail (2013)
  45. 45. AD-DI-BUU -AU-LAA-DA-KUM – ‘ALAA – THA-LAA-THA- HI-SWAL, HUB-BU- NA-BIY-YI-KUM, WA –HUB-BU –AA-LI –BAI-TI-HI, WA –TI-LA-WA-TIL-QUR-’AAN “Educate (nurture with Adab – ‘addibu ’) your children upon three things: To Love your Prophet (s.a.w.), and to love the Family members of his household (Aali Muhammad), and (learn) to recite Al-Qur’an.” (Hadith of the Prophet s.a.w. narrated by Tabrani) TASAWWUR ISLAM BASIS BASIS All Rights Reserved © Zhulkeflee Hj Ismail (2013)All Rights Reserved © Zhulkeflee Hj Ismail (2013)
  46. 46. ‘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, andTeach your children and your family members with the best, and educate them (instil in themeducate them (instil in them AdabAdab).”).” ((Hadith of the Prophet s.a.w. reported by ‘Abdur Razaq and Sa’id ibn Manshur as quoted by Dr. ‘Abdullah Nashih ‘Ulwan) TASAWWUR ISLAM BASIS BASIS All Rights Reserved © Zhulkeflee Hj Ismail (2013)All Rights Reserved © Zhulkeflee Hj Ismail (2013)
  47. 47. MAA- NA–HALA – WAA-LI-DUN - WA –LA-DANMAA- NA–HALA – WAA-LI-DUN - WA –LA-DAN MIN – NUH-LIN – AF-DWA-LA – MIN – A-DA-BIN - HASANMIN – NUH-LIN – AF-DWA-LA – MIN – A-DA-BIN - HASAN ““There is no gift (that you can give) to your childrenThere is no gift (that you can give) to your children better than (instilling in them) the goodbetter than (instilling in them) the good AdabAdab.”.” ((Hadith of the Prophet reported by TirmidziHadith of the Prophet reported by Tirmidzi )) TASAWWUR ISLAM BASIS BASIS All Rights Reserved © Zhulkeflee Hj Ismail (2013)All Rights Reserved © Zhulkeflee Hj Ismail (2013)
  48. 48. 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 BASIS BASIS All Rights Reserved © Zhulkeflee Hj Ismail (2013)All Rights Reserved © Zhulkeflee Hj Ismail (2013)
  49. 49. ““THE SIGN OF THE TRULY LEARNED ISTHE SIGN OF THE TRULY LEARNED IS HUMILITY IN THE PRESENCE OF THE ALL-HUMILITY IN THE PRESENCE OF THE ALL- KNOWING – WHILE THE HEEDLESS ANDKNOWING – WHILE THE HEEDLESS AND ARROGANT MAY BREACH THE ADAB”ARROGANT MAY BREACH THE ADAB” All Rights Reserved © Zhulkeflee Hj Ismail (2013)All Rights Reserved © Zhulkeflee Hj Ismail (2013)
  50. 50. All Rights Reserved © Zhulkeflee Hj Ismail (2013)All Rights Reserved © Zhulkeflee Hj Ismail (2013)
  51. 51. ““We do raise to [high] degrees [of knowledge]We do raise to [high] degrees [of knowledge] whomever We will - but above everyone who iswhomever We will - but above everyone who is endowed with knowledge there is One who knowsendowed with knowledge there is One who knows all.”all.” ((Qur’an: Yusuf: 12: 76Qur’an: Yusuf: 12: 76)) All Rights Reserved © Zhulkeflee Hj Ismail (2013)All Rights Reserved © Zhulkeflee Hj Ismail (2013)
  52. 52. ““And turn not thy cheek away from people in [false]And turn not thy cheek away from people in [false] pride, and walk not haughtily on earth: for, behold,pride, and walk not haughtily on earth: for, behold, God does not love anyone who, out of self- conceit,God does not love anyone who, out of self- conceit, acts in a boastful manner.”acts in a boastful manner.” ((Qur’an: Luqman: 31: 18Qur’an: Luqman: 31: 18)) All Rights Reserved © Zhulkeflee Hj Ismail (2013)All Rights Reserved © Zhulkeflee Hj Ismail (2013)
  53. 53. “Hence, be modest in thy bearing, and lower thy voice: for, behold, the ugliest of all voices is the [loud] voice of asses (donkeys).” (Qur’an: Luqman: 31: 19) All Rights Reserved © Zhulkeflee Hj Ismail (2013)All Rights Reserved © Zhulkeflee Hj Ismail (2013)
  54. 54. ““For, [true] servants of the Most Gracious are [only]For, [true] servants of the Most Gracious are [only] they who walk gently on earth, and who, wheneverthey who walk gently on earth, and who, whenever the foolish address them, reply with [words of] peace.”the foolish address them, reply with [words of] peace.” ((Qur’an: Furqan: 25: 63Qur’an: Furqan: 25: 63)) All Rights Reserved © Zhulkeflee Hj Ismail (2013)All Rights Reserved © Zhulkeflee Hj Ismail (2013)
  55. 55. ““And remember the name of your Lord and devote yourself to Him withAnd remember the name of your Lord and devote yourself to Him with [complete] devotion. [He is] the Lord of the East and the West; there is[complete] devotion. [He is] the Lord of the East and the West; there is no deity except Him, so take Him as Disposer of [your] affairs. And beno deity except Him, so take Him as Disposer of [your] affairs. And be patient over what they say and avoid them with gracious avoidance.”patient over what they say and avoid them with gracious avoidance.” ((Qur’an: Muzzamil: 73: 8-10Qur’an: Muzzamil: 73: 8-10)) All Rights Reserved © Zhulkeflee Hj Ismail (2013)All Rights Reserved © Zhulkeflee Hj Ismail (2013)
  56. 56. ““Whoever seeks knowledge (intending) to argue withWhoever seeks knowledge (intending) to argue with the learned (scholars), or to brag with the foolish;the learned (scholars), or to brag with the foolish; or with it to attract peoples’ attention to himself;or with it to attract peoples’ attention to himself; Allah will make him to enter the Hell-fire.”Allah will make him to enter the Hell-fire.” ((Hadith also reported by Tirmidzi and Ibn MajahHadith also reported by Tirmidzi and Ibn Majah)) All Rights Reserved © Zhulkeflee Hj Ismail (2013)All Rights Reserved © Zhulkeflee Hj Ismail (2013)
  57. 57. ““Whosever has humility (Whosever has humility (tawaadhutawaadhu’),’), Allah will raise his rank (and status);Allah will raise his rank (and status); and whosoever is arrogant (proud - takabbur)and whosoever is arrogant (proud - takabbur) Allah will humiliate him.”Allah will humiliate him.” ((Hadith of our Prophet Muhammad s.a.w.Hadith of our Prophet Muhammad s.a.w.)) All Rights Reserved © Zhulkeflee Hj Ismail (2013)All Rights Reserved © Zhulkeflee Hj Ismail (2013)
  58. 58. ““ The beginning of Wisdom is when youThe beginning of Wisdom is when you realize you do not know! ”realize you do not know! ” 58 *Extracted and elaborated from “Beginners’ Manual on Islam” by Ustaz Zhulkeflee Hj ismail (PERGAS) TASAWWUR ISLAM 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)
  59. 59. 59 The beginning of Wisdom is when you realize you do not know!The beginning of Wisdom is when you realize you do not know! *Extracted and elaborated from “Beginners’ Manual on Islam” by Ustaz Zhulkeflee Hj ismail (PERGAS) RED line (circumference) indicates our encounter with knowledge which we now realize we do not know; which motivates us to acquire them. The GREEN area represents whatever Knowledge that we have. BLACK space represents Infinite Knowledge “We don’t even know that we don’t know them” TASAWWUR ISLAM All Rights Reserved © Zhulkeflee Hj Ismail (2013)All Rights Reserved © Zhulkeflee Hj Ismail (2013)
  60. 60. 60 When new knowledge gain, the circle expands. But with this expansion the circumference (RED line) also increases. Remember: RED line (circumference) indicates our encounter with knowledge which we now realize we do not know. The GREEN area represents whatever Knowledge that we have. BLACK space represents Infinite Knowledge “We don’t even know that we don’t know them” “The more we know, the more will we encounter aspects of knowledge which we do not know. And only realization of this which motivates us to grow in learning” *Extracted and elaborated from “Beginners’ Manual on Islam” by Ustaz Zhulkeflee Hj ismail (PERGAS) TASAWWUR ISLAM All Rights Reserved © Zhulkeflee Hj Ismail (2013)All Rights Reserved © Zhulkeflee Hj Ismail (2013)
  61. 61. "We raise in degrees whom We will,"We raise in degrees whom We will, but over everybut over every possessor of knowledge is one [more] knowingpossessor of knowledge is one [more] knowing.“.“ ((Qur’an: Yusuf: 12: 76Qur’an: Yusuf: 12: 76)) All Rights Reserved © Zhulkeflee Hj Ismail (2013)All Rights Reserved © Zhulkeflee Hj Ismail (2013) WA – FAU-QA – KUL-LI – DZEE - ‘IL -MIN – ‘A-LEEMWA – FAU-QA – KUL-LI – DZEE - ‘IL -MIN – ‘A-LEEM
  62. 62. All Rights Reserved © Zhulkeflee Hj Ismail (2013)All Rights Reserved © Zhulkeflee Hj Ismail (2013)
  63. 63. ‘‘Moses was delivering a sermon among the Children of Israel andMoses was delivering a sermon among the Children of Israel and was asked, “Who is the most knowledgeable of people?”, to whichwas asked, “Who is the most knowledgeable of people?”, to which he [Moses] said, “Myself”.he [Moses] said, “Myself”. Allah then reproached him for not having attributed [his]Allah then reproached him for not having attributed [his] knowledge as [coming] from Him. Allah then revealed to him theknowledge as [coming] from Him. Allah then revealed to him the following: “following: “Truly, there is a servant of Mine at the juncture of theTruly, there is a servant of Mine at the juncture of the two seas; he is more knowledgeable than youtwo seas; he is more knowledgeable than you”.”. Moses then asked, “Moses then asked, “My Lord, how do I reach him?” …My Lord, how do I reach him?” … All Rights Reserved © Zhulkeflee Hj Ismail (2013)All Rights Reserved © Zhulkeflee Hj Ismail (2013) [[Hadith reported by BukhārīHadith reported by Bukhārī].].
  64. 64. …… He [Allah] said, ‘He [Allah] said, ‘Take a fish with you and place it in a basket andTake a fish with you and place it in a basket and [the place] where you lose the fish will be [the place] where he is[the place] where you lose the fish will be [the place] where he is.”.” He [Moses] took a fish and placed it in a basket and departedHe [Moses] took a fish and placed it in a basket and departed together with his lad Joshua son of Nun until they reached thetogether with his lad Joshua son of Nun until they reached the rock. [There] they placed their heads back and fell asleep. The fishrock. [There] they placed their heads back and fell asleep. The fish began to move about in the basket, until it escaped from it and fellbegan to move about in the basket, until it escaped from it and fell into the sea, and it made its way into the sea in an amazinginto the sea, and it made its way into the sea in an amazing manner...manner... All Rights Reserved © Zhulkeflee Hj Ismail (2013)All Rights Reserved © Zhulkeflee Hj Ismail (2013) [[Hadith reported by BukhārīHadith reported by Bukhārī].].
  65. 65. …… Allah then held back the flow of the water [preventing it] fromAllah then held back the flow of the water [preventing it] from [engulfing] the fish, forming a kind of arch over it.[engulfing] the fish, forming a kind of arch over it. When he awoke, his companion [Joshua] forgot to inform him ofWhen he awoke, his companion [Joshua] forgot to inform him of [what had happened to] the fish, and so they journeyed on for the[what had happened to] the fish, and so they journeyed on for the remainder of that day and night until on the morning [of theremainder of that day and night until on the morning [of the second day] Moses said to his lad, ‘Bring us our breakfast’, tosecond day] Moses said to his lad, ‘Bring us our breakfast’, to where he says, and it made its way into the sea in an amazingwhere he says, and it made its way into the sea in an amazing manner’.manner’. All Rights Reserved © Zhulkeflee Hj Ismail (2013)All Rights Reserved © Zhulkeflee Hj Ismail (2013) [[Hadith reported by BukhārīHadith reported by Bukhārī].].
  66. 66.  Allah mentioned the story of Moses with Khidr. It so happened thatAllah mentioned the story of Moses with Khidr. It so happened that it came to Moses's mind that there is no servant on the face of theit came to Moses's mind that there is no servant on the face of the earth who is more knowledgeable than him.earth who is more knowledgeable than him.  And so Allah said to Moses: "And so Allah said to Moses: " I have a servant on earth who is moreI have a servant on earth who is more obedient to Me and more knowledgeable than you, and this servantobedient to Me and more knowledgeable than you, and this servant is Khidris Khidr ".".  Moses said: "Moses said: " O Lord! Guide me to himO Lord! Guide me to him ".".  He said: "He said: " Take with you salted fish and walk along the sea shoresTake with you salted fish and walk along the sea shores until you find a rock in which there is the fountain of life. Sprinkleuntil you find a rock in which there is the fountain of life. Sprinkle some of the water on the fish until it comes back to life. There yousome of the water on the fish until it comes back to life. There you will meet Khidrwill meet Khidr ".". All Rights Reserved © Zhulkeflee Hj Ismail (2013)All Rights Reserved © Zhulkeflee Hj Ismail (2013)  Tanwîr al-Miqbâs min Tafsîr Ibn ‘Abbâs
  67. 67. “And [mention] when Moses said to his servant, "I will not cease [traveling] until I reach the junction of the two seas or continue for a long period." (Qur’an: Kahfi: 18: 60) All Rights Reserved © Zhulkeflee Hj Ismail (2013)All Rights Reserved © Zhulkeflee Hj Ismail (2013)
  68. 68. ““ And, mention, when Moses, son of Amram (‘Imrān), said to hisAnd, mention, when Moses, son of Amram (‘Imrān), said to his lad, Joshua son of Nun (Yūsha‘ bin Nūn), who used to follow himlad, Joshua son of Nun (Yūsha‘ bin Nūn), who used to follow him around, serve him and acquire knowledge from him, ‘I will notaround, serve him and acquire knowledge from him, ‘I will not give up, I will not stop journeying, until I have reached thegive up, I will not stop journeying, until I have reached the juncture of the two seas — the point where the Byzantine seajuncture of the two seas — the point where the Byzantine sea and the Persian sea meet, beyond the east, — though I march onand the Persian sea meet, beyond the east, — though I march on for ages’, for a very long time before reaching it, if it be far. “for ages’, for a very long time before reaching it, if it be far. “ All Rights Reserved © Zhulkeflee Hj Ismail (2013)All Rights Reserved © Zhulkeflee Hj Ismail (2013)
  69. 69. ““But when they reached the junction between them,But when they reached the junction between them, they forgot their fish, and it took its course into thethey forgot their fish, and it took its course into the sea, slipping away.”sea, slipping away.” ((Qur’an: Kahfi: 18: 61Qur’an: Kahfi: 18: 61)) All Rights Reserved © Zhulkeflee Hj Ismail (2013)All Rights Reserved © Zhulkeflee Hj Ismail (2013)
  70. 70. “So when they reached a juncture between the two, between the two seas, they forgot their fish — Joshua forgot his luggage [leaving it behind] at the moment of departure, and Moses forgot to remind him — and so it, the fish, made its way into the sea, that is, it formed it — through Allah’s forming it — by burrowing, that is, like [through] a burrow, which is a passage that is long and enclosed; this was [so] because Allah, exalted be He, held back the flow of the water [preventing it] from [engulfing] the fish and it [the water] withdrew from around it [the fish] and remained thus like a cleft without closing, and what was beneath it [the cleft] stood still.“ All Rights Reserved © Zhulkeflee Hj Ismail (2013)All Rights Reserved © Zhulkeflee Hj Ismail (2013)
  71. 71. ““So when they had passed beyond it, [Moses] said toSo when they had passed beyond it, [Moses] said to his boy, "Bring us our morning meal. We havehis boy, "Bring us our morning meal. We have certainly suffered in this, our journey, [much] fatigue.”certainly suffered in this, our journey, [much] fatigue.” ((Qur’an: Kahfi: 18: 62Qur’an: Kahfi: 18: 62)) All Rights Reserved © Zhulkeflee Hj Ismail (2013)All Rights Reserved © Zhulkeflee Hj Ismail (2013)
  72. 72. ““ And when they had made the traverse, of that location, havingAnd when they had made the traverse, of that location, having journeyed until the morning of the following day, he, Moses, saidjourneyed until the morning of the following day, he, Moses, said to his lad, ‘Bring us our breakfast, (to his lad, ‘Bring us our breakfast, (ghadā’ghadā’) that [meal] which is) that [meal] which is consumed at the beginning of the day. We have certainlyconsumed at the beginning of the day. We have certainly encountered on this journey of ours much fatigue’, exhaustion,encountered on this journey of ours much fatigue’, exhaustion, which took its effect [on them] after the traverse.”which took its effect [on them] after the traverse.” All Rights Reserved © Zhulkeflee Hj Ismail (2013)All Rights Reserved © Zhulkeflee Hj Ismail (2013)
  73. 73. ““He said, "Did you see when we retired to the rock?He said, "Did you see when we retired to the rock? Indeed, I forgot [there] the fish. And none made meIndeed, I forgot [there] the fish. And none made me forget it except Satan - that I should mention it. And itforget it except Satan - that I should mention it. And it took its course into the sea amazingly".took its course into the sea amazingly". ((Qur’an: Kahfi: 18: 63Qur’an: Kahfi: 18: 63)) All Rights Reserved © Zhulkeflee Hj Ismail (2013)All Rights Reserved © Zhulkeflee Hj Ismail (2013)
  74. 74. ““He said, ‘Do you see? — in other words, remember, when we shelteredHe said, ‘Do you see? — in other words, remember, when we sheltered at the rock, in that location, indeed I forgot the fish — and none butat the rock, in that location, indeed I forgot the fish — and none but Satan made me forget (Satan made me forget (al-shaytānal-shaytān, ‘Satan’, substitutes for the [suffixed, ‘Satan’, substitutes for the [suffixed pronoun]pronoun] hāhā’ [of’ [of ansānī-huansānī-hu]) to mention it (]) to mention it (an adhkurahuan adhkurahu, an inclusive, an inclusive substitution, in other words [it should be understood as]substitution, in other words [it should be understood as] ansānīansānī dhikrahudhikrahu, ‘he [Satan] made me forget the mentioning of it’) — and it,, ‘he [Satan] made me forget the mentioning of it’) — and it, the fish, made its way into the sea in an amazing manner’ (‘the fish, made its way into the sea in an amazing manner’ (‘ajabanajaban constitutes the second direct object), that is to say, Moses and his ladconstitutes the second direct object), that is to say, Moses and his lad were amazed by it, because of what has already been explainedwere amazed by it, because of what has already been explained concerning it.”concerning it.” All Rights Reserved © Zhulkeflee Hj Ismail (2013)All Rights Reserved © Zhulkeflee Hj Ismail (2013)
  75. 75. ““[Moses] said, "That is what we were seeking." So they returned,[Moses] said, "That is what we were seeking." So they returned, following their footprints. And they found a servant from amongfollowing their footprints. And they found a servant from among Our servants to whom we had given mercy from us and hadOur servants to whom we had given mercy from us and had taught him from Us a [certain] knowledge.".taught him from Us a [certain] knowledge.". ((Qur’an: Kahfi: 18: 64-65Qur’an: Kahfi: 18: 64-65)) All Rights Reserved © Zhulkeflee Hj Ismail (2013)All Rights Reserved © Zhulkeflee Hj Ismail (2013)
  76. 76. ““Said he, Moses, ‘That, namely, our losing the fish, is what we haveSaid he, Moses, ‘That, namely, our losing the fish, is what we have been seeking!’, what we have been after, for it is a sign for us of thebeen seeking!’, what we have been after, for it is a sign for us of the presence of the one whom we seek. So they turned back, retracing theirpresence of the one whom we seek. So they turned back, retracing their footsteps, until they reached the rock.footsteps, until they reached the rock. So [there] they found one of Our servants, namely, al-Khidr, to whomSo [there] they found one of Our servants, namely, al-Khidr, to whom We had given mercy from Us — according to one opinion this [mercy]We had given mercy from Us — according to one opinion this [mercy] was prophethood; according to another it was authority, and thiswas prophethood; according to another it was authority, and this [latter] is the opinion of the majority of scholars — and We had taught[latter] is the opinion of the majority of scholars — and We had taught him knowledge from Us (‘ilman is the second direct object), in otherhim knowledge from Us (‘ilman is the second direct object), in other words, some knowledge of unseen thing”words, some knowledge of unseen thing” All Rights Reserved © Zhulkeflee Hj Ismail (2013)All Rights Reserved © Zhulkeflee Hj Ismail (2013)
  77. 77. Moses said to him, "May I follow you on [the condition] that you teachMoses said to him, "May I follow you on [the condition] that you teach me from what you have been taught of sound judgement?" He said,me from what you have been taught of sound judgement?" He said, "Indeed, with me you will never be able to have patience. And how can"Indeed, with me you will never be able to have patience. And how can you have patience for what you do not encompass in knowledge?"you have patience for what you do not encompass in knowledge?" ((Qur’an: Kahfi: 18: 66-68Qur’an: Kahfi: 18: 66-68)) All Rights Reserved © Zhulkeflee Hj Ismail (2013)All Rights Reserved © Zhulkeflee Hj Ismail (2013)
  78. 78. ““Moses said to him, ‘May I follow you for the purpose that you teachMoses said to him, ‘May I follow you for the purpose that you teach me of what you have been taught [in the way] of probity?’, namely,me of what you have been taught [in the way] of probity?’, namely, [something] of right conduct through which I might be rightly-guided[something] of right conduct through which I might be rightly-guided (a variant reading [for(a variant reading [for rashadanrashadan] has] has rushdanrushdan, ‘probity’); he asked, ‘probity’); he asked him this because to increase [one’s] knowledge is [something whichhim this because to increase [one’s] knowledge is [something which is] always sought.”is] always sought.” All Rights Reserved © Zhulkeflee Hj Ismail (2013)All Rights Reserved © Zhulkeflee Hj Ismail (2013)
  79. 79. ““Said he (Khidr), ‘Truly you will not be able to bear with me.’Said he (Khidr), ‘Truly you will not be able to bear with me.’ ‘‘And how can you bear with that whereof you have never beenAnd how can you bear with that whereof you have never been informed?’:informed?’: [in the above-mentioned hadīth of Bukhārī] after this verse [there is[in the above-mentioned hadīth of Bukhārī] after this verse [there is the following statement]:the following statement]: ‘‘O Moses, I possess knowledge which Allah has taught me and whichO Moses, I possess knowledge which Allah has taught me and which you do not have, and [equally] you possess knowledge which Allahyou do not have, and [equally] you possess knowledge which Allah has taught you and which I do not have’. (His sayinghas taught you and which I do not have’. (His saying khubrankhubran,, ‘informed’, is a verbal noun meaning that which you have never‘informed’, is a verbal noun meaning that which you have never encompassed, in other words, the truth of which you have neverencompassed, in other words, the truth of which you have never been informed of.)been informed of.) All Rights Reserved © Zhulkeflee Hj Ismail (2013)All Rights Reserved © Zhulkeflee Hj Ismail (2013)
  80. 80. [Moses] said, "You will find me, if Allah wills, patient, and I[Moses] said, "You will find me, if Allah wills, patient, and I will not disobey you in [any] order."will not disobey you in [any] order." He said, "Then if you follow me, do not ask me aboutHe said, "Then if you follow me, do not ask me about anything until I make to you about it mention."anything until I make to you about it mention." ((Qur’an: Kahfi: 18: 69-70Qur’an: Kahfi: 18: 69-70)) All Rights Reserved © Zhulkeflee Hj Ismail (2013)All Rights Reserved © Zhulkeflee Hj Ismail (2013)
  81. 81. ““He said, ‘You will find me,He said, ‘You will find me, (INSHA-ALLAH(INSHA-ALLAH) Allah willing, patient, and) Allah willing, patient, and I will not disobey, in other words, and [you will also find me] non-I will not disobey, in other words, and [you will also find me] non- disobedient [towards], you in any matter’, with which you chargedisobedient [towards], you in any matter’, with which you charge me.me. He [Moses] made this [statement] conditional upon the Will [ofHe [Moses] made this [statement] conditional upon the Will [of Allah] because he was not confident of himself in what he hadAllah] because he was not confident of himself in what he had committed himself to.committed himself to. Indeed, this is the custom of prophets and saints, namely, that theyIndeed, this is the custom of prophets and saints, namely, that they do not put their trust in themselves for a single moment.”do not put their trust in themselves for a single moment.” All Rights Reserved © Zhulkeflee Hj Ismail (2013)All Rights Reserved © Zhulkeflee Hj Ismail (2013)
  82. 82. ““He said, ‘If you follow me then do not question me (He said, ‘If you follow me then do not question me (lā tas’alnī,lā tas’alnī, aa variant reading hasvariant reading has lā tas’alannīlā tas’alannī) concerning anything, that you might) concerning anything, that you might find objectionable in what I do, according to your [limited]find objectionable in what I do, according to your [limited] knowledge, and be patient, until I [myself] make mention of it to you’,knowledge, and be patient, until I [myself] make mention of it to you’, in other words, [until] I mention it to you with [an explication of] thein other words, [until] I mention it to you with [an explication of] the reason for it.reason for it. Moses accepted his precondition bearing in mind the respect which aMoses accepted his precondition bearing in mind the respect which a student should exercise in the presence of a teacher.”student should exercise in the presence of a teacher.” All Rights Reserved © Zhulkeflee Hj Ismail (2013)All Rights Reserved © Zhulkeflee Hj Ismail (2013)
  83. 83. "Exalted are You (O Allah); we have no knowledge"Exalted are You (O Allah); we have no knowledge except what You have taught us. Indeed, it is Youexcept what You have taught us. Indeed, it is You who is the Knowing, the Wise."who is the Knowing, the Wise." All Rights Reserved © Zhulkeflee Hj Ismail (2013)All Rights Reserved © Zhulkeflee Hj Ismail (2013)
  84. 84. 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: 84 All Rights Reserved © Zhulkeflee Hj Ismail (2013)All Rights Reserved © Zhulkeflee Hj Ismail (2013)

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