[Slideshare] tafaqqahu-#5(august-2016)-lesson-#5-breakdown-of-adab-(12-nov-2016)

UNDERSTANDING OF THE DEEN (AL-ISLAM)
Intermediate Islamic (FIQH) course in English
Conducted by Ustaz Zhulkeflee Hj Ismail
LESSON # 5aLESSON # 5a
Using text & curriculum he has developed especially forUsing text & curriculum he has developed especially for
Muslim converts and young Adult English-speaking Muslims.Muslim converts and young Adult English-speaking Muslims.
““To seek knowledge is obligatory upon every Muslim (male & female)”To seek knowledge is obligatory upon every Muslim (male & female)”
All Rights Reserved © Zhulkeflee Hj Ismail (2016))
IN THE NAME OF ALLAH,IN THE NAME OF ALLAH,
MOST COMPASSIONATE,MOST COMPASSIONATE,
MOST MERCIFUL.MOST MERCIFUL.
"O my Lord! Let my entry be by the Gate of
Truth and Honour, and likewise my exit by the
Gate of Truth and Honour; and grant me from
Thy Presence an authority to aid (me)”
(Qur’an: Isra’: 17: 80)
RENEW TO THE SHIP (UMMAH)RENEW TO THE SHIP (UMMAH)
EDUCATION (KNOWLEDGE)EDUCATION (KNOWLEDGE)
Elucidation of the problem identified –Elucidation of the problem identified –
Breakdown of AdabBreakdown of Adab
Updated 12 NOVEMBER 2016
PARTPART # 4# 4
(Aug-(Aug-20162016))

“O Allah! Grant favours in our hearing, in our sight and in our strength to be
always upon Your Path. And make our yearnings and desires to be in accord
with everything (teachings and guidance) which has ben brought by Your
beloved Muhammad - salutations of Allah and peace be upon him.”
ALLAA-HUM-MA – MA-TI’-NAA – BI-AS-MAA-INAA – WA
– AB-SWAA-RI-NAA – WA- QUW-WAA-TI-NAA- FEE- SA-BEE – LIK, -
WAJ – ‘AL – HA-WAA-NAA –TA-BA-’AN- LI-MAA – JAA – A – BI-HI – HA-BEE-BU-KA
– MUHAM-MADUN – SWOL-LAL-LAA-HU –’ALAI-HI - WA-SAL-LAM
All Rights Reserved © Zhulkeflee Hj Ismail (2016)) PREVIOUS LESSON

Hadith extracted from: ‘NASA-IHU AL-’IBAAD ‘ALAA SHARHI AL-
MUNABBIHAT ‘ALA AL-ISTI’DAD LI-YAUMI AL-MA-’AD’
Sheikh Imam Muhammad Nawawi bin Umar al-Jawi al-Bantani
famous Nusantaran scholar and Imam in Makkah (1813-1897)

O Aba Dzar! Renew the ship, for verily the ocean is deep,
And take complete provision, for verily the journey is far,
And lighten the load, for verily the obstacles are almost insurmountable,
And be sincere in your deeds, for verily the scrutinizer of faults
is The Seeing (Allah).
AN-NAASEEHAH
The Sincere Advice
THE HADITH
PREVIOUS LESSON

CHALLENGES TOWARDS THIS UMMAHCHALLENGES TOWARDS THIS UMMAHEXTERNAL
IDENTIFYING
THE THREAT
PREVIOUS LESSON

LACKING ISLAMIC
PHILOSOPHICAL
RESPONSE TO
‘SECULARISM’
NEGLECT MASTERY
OF LANGUAGES
CONFUSION
IN KNOWLEDGE
ABSENCE OF
AN ACTIVE
CULTURAL
EDUCATION
BREAKDOWN
OF ADAB
RISE OF FALSE LEADERS
AND FAILED LEADERSHIP
SCARCITY OF TRULY
ISLAMIC EDUCATORS
AND THINKERS
TRUNCATION FROM
HISTORY OF ISLAMIC
CIVILIZATION
LACK OF READING
CULTURE AND OF
SERIOUS RESEARCH
All Rights Reserved © Zhulkeflee Hj Ismail (2016)) PREVIOUS LESSON

LACKING ISLAMIC
PHILOSOPHICAL
RESPONSE TO
‘SECULARISM’
NEGLECT MASTERY
OF LANGUAGES
CONFUSION
IN KNOWLEDGE
ABSENCE OF
AN ACTIVE
CULTURAL
EDUCATION
BREAKDOWN
OF ADAB

““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).”).”
““LESSON ON ISLAMICLESSON ON ISLAMIC
CONCEPT OF ADAB”CONCEPT OF ADAB”
Intermediate Fardhu ‘Ain in English for AdultsIntermediate Fardhu ‘Ain in English for Adults
EXTRACTED FROM MODULE (2011)

““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))

““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 ...”

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 ::

““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 (2016))

““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

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.

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 share orfair-mindedness, etc.” as in allotment of share or
portion, also in the appropriate instalments.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.”

““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))

““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))

““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))

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..

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.

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.

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))

““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))

““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))

““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)

““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)

““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)

““[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)

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.

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.

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.

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””

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.

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

““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

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.

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.”

““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.”

““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.”

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.”

““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.

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.”

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. “

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.”

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.”

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.

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.”

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

““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))

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

[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

[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..

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.

[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?

[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.

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

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),

 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.

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 ”.”.

[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.

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..

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!

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.

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,
INSHA-ALLAH ... TO BE CONTINUED

[Slideshare] tafaqqahu-#5(august-2016)-lesson-#5-breakdown-of-adab-(12-nov-2016)

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