Adab( Introduction)Slideshare

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1 LESSONS ON ISLAMIC CONCEPT 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 (3 rd April 2010) Every Saturday @ 8pm Wisma Indah 448 Changi Rd,#02-00 (Next to Masjid Kassim), ٌ ابَ د اٌ ابَ د اAa-daab Aa-daab 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 sense of proportion and knowledge of their rightful place in the order of things, the absence of and knowledge of their rightful place in the order of things, the absence of which indicates injustice which indicates injustice LESSON#1

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Transcript of Adab( Introduction)Slideshare

Page 1: Adab( Introduction)Slideshare

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LESSONS ON ISLAMIC CONCEPT OF ADABBy: Ustaz Zhulkeflee Hj Ismail

Insha’Allah -This is a follow-up course, after completionof 18 weeks course on the kitab “Ta’lim al-Muta’allimTariqit Ta’allum ” of Sheikh Tajuddin Nu’man Zarnuji

Beginning (3rd April 2010)Every Saturday @ 8pmWisma Indah 448 Changi Rd,#02-00(Next to Masjid Kassim),

آد�اب�آد�اب�““Aa-daabAa-daab””““Aa-daabAa-daab””

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 sense of proportion and knowledge of their rightful place in the order of things, and knowledge of their rightful place in the order of things, the absence of which indicates injustice the absence of which indicates injustice

LESSON#1

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““Aa-daabAa-daab””““Aa-daabAa-daab””Arabic (plural) of Adab * * : meaning – “good breeding, nurture, manners, refinement, cultured, decorum, etiquette propriety, social grace, educated, etc.”

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آد�اب�آد�اب�

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A BRIEF LESSON ON ADABBy: Ustaz Zhulkeflee Hj Ismail

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““THE BEST AMONGST YOU IS THE BEST AMONGST YOU IS ONE WHO LEARNS THE ONE WHO LEARNS THE

QUR’AN AND WHO TEACHES QUR’AN AND WHO TEACHES IT”IT”

(HADITH)(HADITH)

RASULULLAH S.A.W. SAID :RASULULLAH S.A.W. SAID :

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““TAUHIDTAUHID” AND ” AND UPHOLDING OF UPHOLDING OF

JUSTICEJUSTICE

““TAUHIDTAUHID” AND ” AND UPHOLDING OF UPHOLDING OF

JUSTICEJUSTICE““Although ultimately Islamic Although ultimately Islamic teaching advocates teaching advocates IhsanIhsan and and

RahmaRahmah (Doing good and h (Doing good and spreading Mercy), this can only be spreading Mercy), this can only be pursued firstly with establishing pursued firstly with establishing

Truth and Justice (Truth and Justice (HaqqHaqq and and ‘Adala‘Adala).”).”

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“ “There is no god but He: that is the witness of Allah There is no god but He: that is the witness of Allah His angels and those endued with knowledge, His angels and those endued with knowledge, standing firm on justice. There is no god but He, standing firm on justice. There is no god but He, the Exalted in Power, the Wise." the Exalted in Power, the Wise."

(Qur’an: Aali ‘Imran: 3: 18) (Qur’an: Aali ‘Imran: 3: 18)

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““AN IMPORTANT PILLAR”AN IMPORTANT PILLAR”““AN IMPORTANT PILLAR”AN IMPORTANT PILLAR”““STANDING FIRM UPON ‘ADL STANDING FIRM UPON ‘ADL

(JUSTICE), IHSAN (DOING GOOD), (JUSTICE), IHSAN (DOING GOOD), GIVING WHAT IS THE DUE RIGHT GIVING WHAT IS THE DUE RIGHT

OF PEOPLE ...” OF PEOPLE ...”

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It was reported by As-Sulafiy in It was reported by As-Sulafiy in kitab: kitab: al-Mukhtar min ath-al-Mukhtar min ath-thuyuriyah thuyuriyah ::

• The Prophet’s companion, ‘Abdullah Ibnu Mas‘ud r.a. was asked:

“What is the Qur’anic verse which contain the most comprehensive ‘Hukm’ i.e. law or commandments ?”

Whereby he recited this verse an-Nahlu verse 90.

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““Behold, Allah commands justice, the doing of Behold, Allah commands justice, the doing of good, and the giving (i.e. generosity) to kith good, and the giving (i.e. generosity) to kith and kin (i.e. fellow man), and He forbids all and kin (i.e. fellow man), and He forbids all shameful deeds, and injustice and rebellion: shameful deeds, and injustice and rebellion: He instructs you, that ye may receive He instructs you, that ye may receive admonition.”admonition.”

(Qur’an: an-Nahlu: 16 : 90)(Qur’an: an-Nahlu: 16 : 90)All Rights Reserved©

Zhulkeflee2010

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Meaning of various terms for Meaning of various terms for Justice:Justice:

:meaning ( ” Qist“ ) - ق8س6ط

“justice, fairness, equity, fair-mindedness, etc.” as in allotment of share or portion, also in the appropriate instalments.

Thus “م>ق6س8ط ( “muqsit ”) – is “acting justly, or with fairness, correctness and appropriateness.”

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Meaning of various terms for Meaning of various terms for Justice:Justice:

,to act justly – ( ” A-da-la’“ ) - ع�د�ل�

equitable, treating everyone with indiscriminate justice, etc. it also imply

to straighten, to be ( ” adl‘ “ ) ع�د6لstraightforward, justice, rectify, put in order, balance etc.

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““O ye who believe! stand out firmly for O ye who believe! stand out firmly for justice, as witnesses to Allah, even as justice, as witnesses to Allah, even as against yourselves, or your parents, or your against yourselves, or your parents, or your kin ...” kin ...”

(Qur’an: an-Nisa’: 4 : 135) (Qur’an: an-Nisa’: 4 : 135)

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““The sun and the moon follow courses The sun and the moon follow courses (exactly) computed; And the herbs and (exactly) computed; And the herbs and the trees-both (alike) bow in adoration. the trees-both (alike) bow in adoration. And the Firmament has He raised high, And the Firmament has He raised high, and He has set up the balance (of Justice), and He has set up the balance (of Justice), in order that ye may not transgress (due) in order that ye may not transgress (due) balance. So establish weight with justice balance. So establish weight with justice and fall not short in the balance.”and fall not short in the balance.”

(Qur’an: ar-Rahmaan: 55 : 5-9) (Qur’an: ar-Rahmaan: 55 : 5-9)

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““So set thou thy face steadily and truly to the faith: So set thou thy face steadily and truly to the faith: (establish) Allah's handiwork according to the (establish) Allah's handiwork according to the pattern on which He has made mankind: no pattern on which He has made mankind: no change (let there be) in the work (wrought) by change (let there be) in the work (wrought) by Allah: that is the standard Religion: but most Allah: that is the standard Religion: but most among mankind understand not.”among mankind understand not.”

(Qur’an: ar-Rum: 30 : 30) (Qur’an: ar-Rum: 30 : 30)

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“REFLECTION FROM HISTORY IN THE QUR’AN

“REFLECTION FROM HISTORY IN THE QUR’AN

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CRISIS IN LOSS OF ADABCRISIS IN LOSS OF ADAB

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“ “Behold thy Lord said to the angels: "I will create a Behold thy Lord said to the angels: "I will create a vicegerent on earth." They said "Wilt thou place vicegerent on earth." They said "Wilt thou place therein one who will make mischief therein and therein one who will make mischief therein and shed blood? Whilst we do celebrate Thy praises shed blood? Whilst we do celebrate Thy praises and glorify Thy holy (name)?" and glorify Thy holy (name)?"

He said: "I know what ye know not." He said: "I know what ye know not." (Qur’an: Baqarah: 2: 30) (Qur’an: Baqarah: 2: 30)

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“ “And He taught Adam the names of all things; And He taught Adam the names of all things;

then He placed them before the angels and said: then He placed them before the angels and said: "Tell Me the names of these if ye are right." "Tell Me the names of these if ye are right."

They said: "Glory to Thee: of knowledge we have They said: "Glory to Thee: of knowledge we have none, save that Thou hast taught us: in truth it is none, save that Thou hast taught us: in truth it is Thou who art perfect in knowledge and Thou who art perfect in knowledge and wisdom.”wisdom.”

(Qur’an: Baqarah: 2: 31-32) (Qur’an: Baqarah: 2: 31-32)

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“ “He said: "O Adam! tell them their names." He said: "O Adam! tell them their names."

When he had told them their names, Allah said: When he had told them their names, Allah said: "Did I not tell you that I know the secrets of "Did I not tell you that I know the secrets of heaven and earth, and I know what ye reveal heaven and earth, and I know what ye reveal and what ye conceal?" and what ye conceal?"

And behold We said to the angels: "Bow down And behold We said to the angels: "Bow down to Adam"; and they bowed down: not so Iblis: to Adam"; and they bowed down: not so Iblis: he refused and was haughty: he was of those he refused and was haughty: he was of those who reject Faith.” who reject Faith.”

(Qur’an: Baqarah: 2: 33-34) (Qur’an: Baqarah: 2: 33-34)

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“ “It is We who created you and gave you shape; It is We who created you and gave you shape; then We bade the angels prostrate to Adam, and then We bade the angels prostrate to Adam, and they prostrated, not they prostrated, not so Iblisso Iblis; he refused to be of ; he refused to be of those who bow down. those who bow down.

(Allah) said: "what prevented thee from bowing (Allah) said: "what prevented thee from bowing down when I commanded thee?" He said: "I am down when I commanded thee?" He said: "I am better than he: thou didst create me from fire, better than he: thou didst create me from fire, and him from clay." and him from clay."

(Allah) said: "Get thee down from this: it is not for (Allah) said: "Get thee down from this: it is not for thee to be arrogant here: get out, for thou art of thee to be arrogant here: get out, for thou art of the meanest (of creatures)." the meanest (of creatures)."

(Qur’an: A’raf: 7: 11-13) (Qur’an: A’raf: 7: 11-13)

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REFLECTION:REFLECTION:

• It was not about knowledge.It was not about knowledge.• It was not about It was not about ‘amal.‘amal.• It was not about status or position, It was not about status or position,

as it has not even been assumed.as it has not even been assumed.• It was not about wealth or It was not about wealth or

possession, as all creations possession, as all creations (angels/jinn) then have (angels/jinn) then have acknowledged that it all belongs to acknowledged that it all belongs to Allah.....Allah.....

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REFLECTION:REFLECTION:• It was not about knowledge.It was not about knowledge.• It was not about It was not about ‘amal.‘amal.• It was not about status or position, as it It was not about status or position, as it

has not even been assumed.has not even been assumed.• It was not about wealth or possession, as It was not about wealth or possession, as

all creations (angels/jinn) then have all creations (angels/jinn) then have acknowledged that it all belongs to Allah.acknowledged that it all belongs to Allah.

Actually, it was when the loss of Actually, it was when the loss of AdabAdab occurs, false pride and conceit reigns – occurs, false pride and conceit reigns – even in the presence of Allah even in the presence of Allah azzawajallaazzawajalla – the beginning of evil. – the beginning of evil. WaAllaahu a’lamWaAllaahu a’lam

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* “* “AdabAdab” ” * “* “AdabAdab” ” Also defined as – “sense of Also defined as – “sense of proportion and knowledge of proportion and knowledge of their rightful place in the order their rightful place in the order of things, the absence of which of things, the absence of which indicates injustice (zulm).indicates injustice (zulm).””

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IN OTHER WORDS:

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A Story of a SeekerA Story of a SeekerA Story of a SeekerA Story of a Seeker

““ADAB IN LEARNING”ADAB IN LEARNING”

- ON THE LIGHTER SIDE .......- ON THE LIGHTER SIDE .......

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آد�اب�آد�اب�

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• Once there was a man who, having travelled far and wide seeking knowledge arrived at the house of a well-known sheikh.

• His purpose was to seek acceptance of this illustrious sheikh for him to be accepted as a student.

THE STORY ......

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• When he met the Sheikh, he said: “O illustrious Teacher! I am but a

humble seeker of Truth and Wisdom. As enjoined by Islam, my thirst for knowledge led me to read many books and became aware of the need to be guided by a teacher.”

THE STORY ......

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• “So I travelled far and wide, spending time learning under many teachers.

• My disappointment with them was because I found that what they are imparting to me was nothing new, as I have in fact, read all of them.”

THE STORY ......

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THE STORY ......• “Sometimes I even feel that what I

already know from my readings, far exceeded what these teachers were teaching me.

• And having wasted much time with them, I felt perhaps I need to seek out a True Teacher - one with the calibre that suits my need, and not the ordinary type.”

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THE STORY ......• The Sheikh responded: “My son! I am but an ordinary

teacher, just like the rest who try sincerely to carry out the trust (amanah) of imparting whatever little knowledge and wisdom that Allah s.w.t. may have already bestowed upon us, to those who deserves.”

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THE STORY ......• “Ah! But your fame has spread far

and wide.” The man interjected. “Many of your students are now

teachers, and therefore I know that I have come to the right person who can teach me Wisdom.” he added.

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THE STORY ......• The Sheikh then said “I do not

think that I am that teacher, whom you think that I am.

Furthermore, there is no more space in my home (school) to cater for another student.

Therefore I am so sorry to have to turn down your request.”

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THE STORY ......• Then, seeing disappointment in the

man’s eyes, the Sheikh added:

“But I shall teach you something, which perhaps may be useful, something you may in fact be in much need of. “

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THE STORY ......

• The Sheikh then continued: “In your searching for a true teacher, you can apply this criteria, a kind of test, if you like, so that you do not waste too much time for being disappointed time and again, for not knowing.”

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THE STORY ......• Elated, the man eagerly said: “O

Sheikh! Please do tell. At least what you will give me is the key to my search.

Alas, with it, perchance I would be able to easily distinguish the genuine from the false teachers.”

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THE STORY ......• Then the Sheikh said “Know that

True teachers are few, and for you today, it may even be rare –“

• He paused to allow these words to sink in because too often, students only listen to their own self and failed to pay careful attention to a teacher’s words.

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THE STORY ......• He then proceeded with slow measured

tone, as though each word he uttered was deliberately meant to be inscribed in the student’s heart/mind.

• “Therefore the test that I shall teach you is – ‘how to know who is not a True teacher’ because, my son, I’m afraid you will encounter many of what you have called, the “false teachers.”

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THE STORY ......• “The test is this :–

• IF A TEACHER ACCEPTS A STUDENT SUCH AS YOU, TO BE TAUGHT KNOWLEDGE AND WISDOM ........

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THE STORY ......• “The test is this :–

• IF A TEACHER ACCEPTS A STUDENT SUCH AS YOU, TO BE TAUGHT KNOWLEDGE AND WISDOM ........

KNOW THAT HE IS NOT A TRUE TEACHER!”

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““Say (O Muhammad): Are those who know equal Say (O Muhammad): Are those who know equal with those who know not? But only men of with those who know not? But only men of understanding will pay heed.” understanding will pay heed.” (Qur’an: az-Zumar: 39: 9)(Qur’an: az-Zumar: 39: 9)

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LESSON # 1 – Reflect LESSON # 1 – Reflect LESSON # 1 – Reflect LESSON # 1 – Reflect

““TA’RUF & SHORT GROUP TA’RUF & SHORT GROUP DISCUSSION (3)”DISCUSSION (3)”

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REFLECT AND REFLECT AND PONDER DEEPLYPONDER DEEPLYREFLECT AND REFLECT AND

PONDER DEEPLYPONDER DEEPLY

Ask yourself: “What are the Ask yourself: “What are the lessons in this story for lessons in this story for me ...? ”me ...? ”

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POINTS TO PONDER

• [1] Interest and eagerness alone is insufficient.

A more basic requirement is your preparedness to the pursuit in learning; in your attitude and etiquette – in your “ADAB.”

THE STORY ......

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POINTS TO PONDER• [2] To be deserving of knowledge, one has

to check oneself. It is easy to blame other factors for your failure in learning, yet usually the blame is in your own neglect to consider your Adab as student, especially in the presence of a teacher of the Deen.

(This especially applies to traditional Islamic This especially applies to traditional Islamic teachers in ‘teachers in ‘Uluum ad-DeenUluum ad-Deen, whom I have , whom I have observed, are very sensitive to human states observed, are very sensitive to human states ((Haal - ahwaalHaal - ahwaal) in the ) in the NafsNafs of the student of the student.)

THE STORY ......

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POINTS TO PONDER• [3] So, the question is not that there is no

teacher available, or that there is nothing to be learnt from traditional Islamic teachers, perhaps it is we ourselves, who do not know how to learn.

• Have we learnt how to learn? And if any claim to already know this, how does he know that he has indeed learned this without being affirmed of it, by another who truly knows?

• Or do we in fact, care about this?

THE STORY ......

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POINTS TO PONDER• [4] Example of this sometimes, is seen when

students are assigned to discuss in a learning circle, traditionally referred to as “Halaqah ”.

• In this ‘halaqah ’, (it is unlike discussion group or web-site forum, 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 on web-group, he is present, albeit, virtually). As students you must know your place at all times.

THE STORY ......

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POINTS TO PONDER• Your state (haal) or ‘mode’ or attitude

as a learner, is all the time being observed.

• So: Do not be too forward (refer to my reflection on my blog) :

• http://oyoubelievers.blogspot.com/2008/05/pu

t-not-yourselves-forward.html)

THE STORY ......

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POINTS TO PONDER• As students in sharing your thoughts

and knowledge amongst fellow seekers of knowledge, do reflect upon the lesson of the teacher – which are:

• to be relevant and consider our own learning, and not be the ones to teach,

• to heed the directive of the teacher and not be the one directing (unless assigned by the teacher to do),

THE STORY ......

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POINTS TO PONDER• to be focussed on what the teacher has

assigned to be done, and not be the one assigning topics without the teacher’s leave,

• you may share your experiences of lessons you may have learnt or read elsewhere, as long it is relevant and not cause doubts or distraction from the current subject being discussed or taught, etc. –

THE STORY ......

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POINTS TO PONDER• Importantly, one must suppress the desire

to want to teach, for it may lead to usurping the teacher’s position in the halaqah (especially when the teacher is overseeing the discussion).

• Remember yourself as a student, an apprentice, a learner, a novice, a seeker ...

• Therefore always be mindful of the difference between “sharing” and “teaching”.

THE STORY ......

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POINTS TO PONDER• Sometimes guidance (irshadah) may

be given in clear statements, or it may even be subtle. In the latter it serves as a means for the teacher to perhaps assess -the heedless from the heedful; the refined and sensitive from the gross; the rock from the scum; the attentive from the distracted; etc. So, be mindful!

THE STORY ......

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POINTS TO PONDER• Sometimes guidance (irshadah) may be

given in clear statements, or it may even be subtle. In the latter it serves as a means for the teacher to perhaps assess -the heedless from the heedful; the refined and sensitive from the gross; the rock from the scum; the attentive from the distracted; etc. So, be mindful!

• May Allah grant us Hidaayah andTaufiq from Himself – upon the Straight Way.

THE STORY ......

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POINTS TO PONDER• [5] Unfortunately, many of us have

already been affected (programmed) by other learning culture which may be different from traditional Islamic learning.

• We, inadvertently may have become creatures of habit.

• Islam teaches us to be optimistic in that we can change to become better.

THE STORY ......

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POINTS TO PONDER• This is what is meant by ikhtiyar (refer

brief explanation on this here under “What we mean by freedom?”:

http://an-naseehah.blogspot.com/2008/05/using-name-allaah-part-3.html. ).

• Habits must be consciously changed towards becoming better through practice. So do practice it whenever you are involve in any of the halaqah.

THE STORY ......

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POINTS TO PONDER• As I have indicated, we hope that the

halaqah you are involved in, especially in my class, emulates the traditional ways, which emphasise much upon Adab.

• So, consider this point and there must be a difference between your halaqah from other vain discourses, meetings, discussion groups, chat-rooms etc.

 

THE STORY ......

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POINTS TO PONDER• As I have indicated, we hope that the

halaqah you are involved in, especially in my class, emulates the traditional ways, which emphasise much upon Adab.

• So, consider this point and there must be a difference between your halaqah from other vain discourses, meetings, discussion groups, chat-rooms etc.

  WaAllaahu a’lam,

THE STORY ......

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A FOLLOW-UP STORA FOLLOW-UP STORYY(Wisdom in the (Wisdom in the

Dismissal)Dismissal)

A FOLLOW-UP STORA FOLLOW-UP STORYY(Wisdom in the (Wisdom in the

Dismissal)Dismissal)Some may find in the previous story, Some may find in the previous story,

perhaps the seeker was unfairly perhaps the seeker was unfairly treated by the Sheikh... Or was he?treated by the Sheikh... Or was he?

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THE ‘DISMISSAL’ ......

• 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!”

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• He then went on to explain:

“.. If he (because of the dismissal) then turn against you (the teacher), he has a chance of observing his own shallowness and the defects which led to his dismissal.....”

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THE ‘DISMISSAL’ ......

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• He then went on to explain:

“.. If he forgives you, he has an opportunity of seeing whether in that there is any sanctimoniousness (i.e. sort of pretentiousness that in this, he is better ... another extreme state)”

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THE ‘DISMISSAL’ ......

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• 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.”

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THE ‘DISMISSAL’ ......

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�د�ب 6أل 6لh م8ن� ا 8ي 8ل�ى ق�ل �ح6ن> إ �د�بن 6أل 6لh م8ن� ا 8ي 8ل�ى ق�ل �ح6ن> إ ن6ع8ل6م 8يرhم8ن� ال �ث 8ل�ى ك ج> م8نv إ 6ع8ل6مأخ6ر� 8يرhم8ن� ال �ث 8ل�ى ك ج> م8نv إ أخ6ر�

“We are (much) in need of a little adab, from (that of) going out (seeking) after much of ‘ilm (knowledge)” – Imam Mubarak

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آد�اب�آد�اب�

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LESSON # 1aLESSON # 1aLESSON # 1aLESSON # 1a““THE SIGN OF THE TRULY THE SIGN OF THE TRULY

LEARNED IS HUMILITY IN THE LEARNED IS HUMILITY IN THE PRESENCE OF THE ALL-KNOWING PRESENCE OF THE ALL-KNOWING

– WHILE THE HEEDLESS AND – WHILE THE HEEDLESS AND ARROGANT MAY BREACH THE ARROGANT MAY BREACH THE

ADAB”ADAB”

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LESSON # 1 bLESSON # 1 bLESSON # 1 bLESSON # 1 b““LOSS OF ADAB”LOSS OF ADAB”

– – main problem which then leads main problem which then leads to perpetuation of continuous to perpetuation of continuous confusion in knowledge and confusion in knowledge and

education.education.

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BREAKDOWN IN ADAB – LEADING TO LEVELLINGProf. Syed Muhammad Naquib Al-Attas’ analysis:

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.

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BREAKDOWN IN ADAB – LEADING TO LEVELLINGProf. Syed Muhammad Naquib Al-Attas’ analysis:

(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..”

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BREAKDOWN IN ADAB – LEADING TO LEVELLINGProf. Syed Muhammad Naquib Al-Attas’ analysis:

(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

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BREAKDOWN IN ADAB – LEADING TO LEVELLINGProf. Syed Muhammad Naquib Al-Attas’ analysis:

(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

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CONCLUSIONCONCLUSIONCONCLUSIONCONCLUSION

““Although confusion in Although confusion in knowledge can be corrected knowledge can be corrected through Education through Education

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CONCLUSIONCONCLUSIONCONCLUSIONCONCLUSION

““Although confusion in Although confusion in knowledge can be corrected knowledge can be corrected through Education through Education Yet, education cannot be truly Yet, education cannot be truly done without “done without “AdabAdab” itself.” itself.

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CONCLUSIONCONCLUSIONCONCLUSIONCONCLUSION

““Although confusion in Although confusion in knowledge can be corrected knowledge can be corrected through Education through Education Yet, education cannot be truly Yet, education cannot be truly done without “done without “AdabAdab” itself.” itself.Thus the importance of Thus the importance of restoring “restoring “AdabAdab”.”.

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LESSON # 1cLESSON # 1cLESSON # 1cLESSON # 1c

““Ta’dibTa’dib” is the preferred ” is the preferred term for EDUCATIONterm for EDUCATION

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• Ta’lim تعليمتعليم 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 ( تعل}متعل}م ) “to learn or be taught knowledge”

• (see definition of knowledge 6م� ل 6م�ع8 ل - next ع8below).

Other terms sometimes used:

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Amongst the definitions:Amongst the definitions:

“... Knowledge is the arrival (husul) of the meaning (ma’na) of a thing or object of knowledge in the soul of the subject; and simultaneously,..... Knowledge is the soul’s arrival (wusul) at the meaning of that thing or the object of knowledge.”

By “meaning” (ma’na) is: “the recognition of the proper place of anything in a system ...”

• S.M. Naquib Al-Attas

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Meaning of knowledge

( 6م� ل 6م�ع8 ل :(ع8

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• Tarbiyyah تربيةتربية – 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).

Other terms sometimes used:

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Other terms sometimes used:• Tarbiyyah تربيةتربية – has the

meanings “education, upbringing, breeding, raising (of animals), instruction, pedagogy, etc.

• From which we have term

“murabbin” ~ب ب~م>ر� ,educator“ م>ر�breeder, tutor etc.

• Yet, it is too general a term and can also be applied in terms of raising, breeding and training of animals.

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Other terms sometimes used:• Darasa س� to learn, to“ – د�ر�س�د�ر�

study under a teacher, instructor, lecturer etc. ( mudarris -

.( م>د�ر�سم>د�ر�س

• Thus a school is called a

“madrasah ” س�ة س�ةم�د6ر� م�د6ر�

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Meaning of the term:

• Ta’-dib تأديبتأديب – term preferred for ‘education’,

from the term ‘Adab’ د�ب�� �د�ب�أ أmeaning – “good breeding, nurture, manners, refinement, cultured, decorum, propriety, social grace, educated, etc.”

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Term in the Ahadith:

Hadith from Ibn Mas’ud:

ر6ض8 � 6أل �ة> الله8 ف8ي6 ا د�ب

6 آن� م�أ 6لق>ر6 8نv هذ�ا ا ر6ض8 إ� 6أل �ة> الله8 ف8ي6 ا د�ب

6 آن� م�أ 6لق>ر6 8نv هذ�ا ا إ8ه8 �ت د�ب

6 vم>و6ا م8ن6 م�أ �ع�ل 8ه8ف�ت �ت د�ب6 vم>و6ا م8ن6 م�أ �ع�ل ف�ت

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

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

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• 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

Term in the Ahadith:

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8ي6 د8ب6 �أ ن� ت ح6س�

� �ي ف�أ ب 8ي6 ر� �ن �دvب 8ي6أ د8ب6 �أ ن� ت ح6س�

� �ي ف�أ ب 8ي6 ر� �ن �دvب أ

“Ad-dabani Rob-bii fa - ah-sana ta’-di-bii

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

(Hadith) [2]

[2] S.M.Naquib Al-Attas “Islam and Secularism” page 1510

Term in the Ahadith:

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>م6 �ك 8ي �ب �الث8 خ8ص�الh ، ح>ب� ن >م6 ع�ل�ى ث �د�ك و6ال� >و6ا أ د�ب

� >م6أ �ك 8ي �ب �الث8 خ8ص�الh ، ح>ب� ن >م6 ع�ل�ى ث �د�ك و6ال� >و6ا أ د�ب

� أ،،

آن8 6ق>ر6 �و>ة8ال 8ال 8ه8 ، و�ت 6ت �ي آن8و�ح>ب� آل8 ب 6ق>ر6 �و>ة8ال 8ال 8ه8 ، و�ت 6ت �ي و�ح>ب� آل8 ب

Ad-di-buu -au-laa-da-kum – ‘alaa – thalatha- hi-swal – Hub-bu nabi-yi-kum, wa –Hub-bu – aa-li –bai-ti-hi,

wa –ti-la-wa-til-Qur’an

“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)

Term in the Ahadith:

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�ه>م6 د�ب� >و6اأ ن �ح6س8 >م6 و�أ �د�ك و6ال

� >و6اأ د�ب� �ه>م6أ د�ب

� >و6اأ ن �ح6س8 >م6 و�أ �د�ك و6ال� >و6اأ د�ب

� أ

Ad-di-buu – au-laa-da-kum – wa –aH-sanuu – a-da-ba-hum.

“Educate (nurture with Adab – ‘addibu’) your children with the best education.”

(Hadith of the Prophet s.a.w. narrated by Ibnu Majah)

Term in the Ahadith:

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>و6ه>م6 د�ب� 6ر� و� أ ي 6خ� >م> ال 6ك 8ي �ه6ل >م6 و�أ � د�ك و6ال

� �م>و6ا أ >و6ه>م6ع�ل د�ب� 6ر� و� أ ي 6خ� >م> ال 6ك 8ي �ه6ل >م6 و�أ � د�ك و6ال

� �م>و6ا أ ع�ل

‘Al-li-muu – au-laa-da-kum- wa – ah-lee-ku-mul-khay-ra wa – ad-di-buu -hum-

“ Teach your children and your family members with the best, and educate them (instil in

them Adab).”

(Hadith of the Prophet s.a.w. reported by ‘Abdur Razaq and Sa’id ibn Manshur as quoted by Dr. ‘Abdullah Nashih ‘Ulwan)

Term in the Ahadith:

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�ف6ض�ل� م8ن6 >ح6لh أ �د¡ا م8ن6 ن 8د� و�ل �ح�ل� و�ال �ف6ض�ل� م8ن6 م�ا ن >ح6لh أ �د¡ا م8ن6 ن 8د� و�ل �ح�ل� و�ال م�ا نhح�س�ن hد�ب� نhأ �د�بh ح�س� أ

Maa- na –Hala – waa-li-dun wa –la-dan – min nuH- lin – af-dwa-la – min – a-da-bin Ha-san.

“There is no gift (that you can give) to your children better than (instilling in them) the good Adab.”

(Hadith of the Prophet reported by Tirmidzi )

Term in the Ahadith:

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�ه>م6 د�ب� >و6ا أ ن �ح6س8 >م6 و�أ �د�ك و6ال

� 6ر8م>و6ا أ ك� �ه>م6أ د�ب

� >و6ا أ ن �ح6س8 >م6 و�أ �د�ك و6ال� 6ر8م>و6ا أ ك

� أ

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.)

Term in the Ahadith:

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�ه> د�ب� ن� أ >ح6س8 �ن6 ي �د8 أ 6و�ل 8د8 ع�ل�ى ال 6و�ال �ه>م8ن6 ح�ق� ال د�ب� ن� أ >ح6س8 �ن6 ي �د8 أ 6و�ل 8د8 ع�ل�ى ال 6و�ال م8ن6 ح�ق� ال

م�ه> >ح6س8ن� اس6 م�ه>و�ي >ح6س8ن� اس6 و�ي

Min –Haq-qil-waa-li-di –’alaal-wa-la-di – an –yuH-si-na –a-da-ba-hu – wa –yuH-si-nas-ma-hu.

From amongst the rights of a children upon their parents are, that they be instilled (educated by them) with Adab and to be given a good name.”

(Hadith of the Prophet s.a.w. reported by Baihaqy from Ibnu ‘Abbas r.a.)

Term in the Ahadith:

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LET US LEARN TO BE LET US LEARN TO BE PEOPLE OF ADAB FROM PEOPLE OF ADAB FROM

AL-QUR’AN AND AS-SUNNAHAL-QUR’AN AND AS-SUNNAH

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�د�ب 6أل 6لh م8ن� ا 8ي 8ل�ى ق�ل �ح6ن> إ �د�بن 6أل 6لh م8ن� ا 8ي 8ل�ى ق�ل �ح6ن> إ ن6ع8ل6م 8يرhم8ن� ال �ث 8ل�ى ك ج> م8نv إ 6ع8ل6مأخ6ر� 8يرhم8ن� ال �ث 8ل�ى ك ج> م8نv إ أخ6ر�

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““We are (much) in need of a little We are (much) in need of a little adabadab, , from (that of) going out (seeking) after from (that of) going out (seeking) after

much of much of ‘ilm‘ilm (knowledge)” – Imam (knowledge)” – Imam ‘Abdullah al-Mubarak‘Abdullah al-Mubarak

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LET US LEARN TO BE LET US LEARN TO BE PEOPLE OF ADAB FROM PEOPLE OF ADAB FROM

AL-QUR’AN AND AS-SUNNAHAL-QUR’AN AND AS-SUNNAH

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QUR’AN & AHADITHQUR’AN & AHADITHRELATED TO ADABRELATED TO ADAB

QUR’AN & AHADITHQUR’AN & AHADITHRELATED TO ADABRELATED TO ADAB

““AdabAdab” is synonymous with “” is synonymous with “’Adl’’Adl’“ “ (justice) and “(justice) and “Ihsan Ihsan ” (best conduct), ” (best conduct), for the absence of “for the absence of “AdabAdab” denotes ” denotes injustice (injustice (zulmzulm) .....) .....- - Entire Education in Islam can be termed as Entire Education in Islam can be termed as “Ta’dib”“Ta’dib”

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REFLECTIONS