[slideshare] (adab-2011)lesson#1-introduction

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LESSONS ON LESSONS ON ISLAMIC ISLAMIC CONCEPT OF ADABCONCEPT 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 (12th October 2011)Every Wednesday night @ 8pmWisma Indah 448 Changi Rd,#02-00(Next to Masjid Kassim),

Arabic (plural) of Adab : meanings – “good breeding, decency, nurture, good manners, refinement, cultured, decorum, courteous, etiquette, propriety, social grace, to educate, discipline, the humanities, etc.” sense of proportion and knowledge of their rightful place in the order of things, the absence of which indicates injustice

LESSON#1LESSON#1IN THE NAME OF ALLAHMOST COMPASSIONATEMOST MERCIFUL.

All Rights Reserved © Zhulkeflee Hj Ismail (2011)All Rights Reserved © Zhulkeflee Hj Ismail (2011)

2ND RUN OF THE MODULE

““LESSON ON ISLAMIC LESSON ON ISLAMIC CONCEPT OF ADAB”CONCEPT OF ADAB”

Intermediate Fardhu ‘Ain in English for AdultsIntermediate Fardhu ‘Ain in English for Adults

16 weekly class starting: 12 OCTOBER 2011

Every Wednesday night @ 8pm – 10pm

Wisma Indah, 450 Changi Road,

#02-00 next to Masjid Kassim

ANNOUNCING START

ANNOUNCING START

OF ANOTHER CYCLE

OF ANOTHER CYCLE

OF THIS MODULE

OF THIS MODULE

For further information and registration contact Sameer Abdul Jalil (9669 8512) - or e-mail <[email protected]>

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Arabic (plural) of Adab : meanings – “good breeding, decency, nurture, good manners, refinement, cultured, decorum, courteous, etiquette, propriety, social grace, to educate, discipline, the humanities, etc.” sense of proportion and knowledge of their rightful place in the order of things, the absence of which indicates injustice

Course conducted byUstaz Zhulkeflee Hj Ismail

DUE TO DUE TO REQUESTREQUEST


AA-DAAB

““The best among you is the one who learn The best among you is the one who learn the Qur’an and who teaches (it to others).”the Qur’an and who teaches (it to others).”

((Hadith narrated by BukharyHadith narrated by Bukhary))

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


““Although ultimately Islamic teaching advocates Although ultimately Islamic teaching advocates

IhsanIhsan and and RahmaRahmah (Doing good and spreading h (Doing good and spreading

Mercy), this can only be pursued firstly with Mercy), this can only be pursued firstly with

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

4All Rights Reserved © Zhulkeflee Hj Ismail (2011)All Rights Reserved © Zhulkeflee Hj Ismail (2011)

““Allah witnesses that there is no deity except Him, and Allah witnesses that there is no deity except Him, and

[so do] the angels and those of knowledge - [that He is] [so do] the angels and those of knowledge - [that He is]

maintaining [creation] in justice (QISTw). There is no maintaining [creation] in justice (QISTw). There is no

deity except Him, the Exalted in Might, the Wise." deity except Him, the Exalted in Might, the Wise."

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


““STANDING FIRM UPON STANDING 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 most What is the Qur’anic verse which contain the most

comprehensive ‘comprehensive ‘Hukm Hukm ’ i.e. law or commandments ?”’ i.e. law or commandments ?”

Whereby he recited this verse Whereby 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-thuyuriyah al-Mukhtar min ath-thuyuriyah ::


““Behold, Allah commands justice, the doing of good, and the Behold, Allah commands justice, the doing of good, and the

giving (i.e. generosity) to kith and kin (i.e. fellow man), and He giving (i.e. generosity) to kith and kin (i.e. fellow man), and He

forbids all shameful deeds, and injustice and rebellion: He forbids all shameful deeds, and injustice and rebellion: He

instructs you, that ye may receive admonition.”instructs you, that ye may receive admonition.”

((Qur’an: an-Nahlu: 16 : 90Qur’an: an-Nahlu: 16 : 90))


““O ye who believe! stand out firmly for justice (QISTw), as O ye who believe! stand out firmly for justice (QISTw), 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:

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( “( “’A-da-la ’A-da-la ” ) – to act justly, equitable, treating ” ) – to act justly, equitable, treating

everyone with indiscriminate justice, etc. it also everyone with indiscriminate justice, etc. it also

imply ( “ imply ( “ ‘adl ‘adl ” ) to straighten, to be ” ) to straighten, to be

straightforward, justice, rectify, put in order, straightforward, justice, rectify, put in order,

balance etc.balance etc.


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

( “( “Qistw Qistw ” ) meaning: “justice, fairness, equity, ” ) meaning: “justice, fairness, equity,

fair-mindedness, etc.” as in allotment of share fair-mindedness, etc.” as in allotment of share

or portion, also in the appropriate instalments.or portion, also in the appropriate instalments.

ThusThus “ “( “( “muqsitw muqsitw ”) – 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 in And the herbs (or stars) and the trees-both (alike) bow in

adoration. And the Firmament has He raised high, and He adoration. And the Firmament has He raised high, and He

has set up the balance (of Justice), in order that ye may not has set up the balance (of Justice), in order that ye may not

transgress (due) balance (QISTw). So establish weight with transgress (due) balance (QISTw). So establish weight with

justice and fall not short in the balance.”justice 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's So set thou thy face steadily and truly to the faith: (establish) Allah's

handiwork according to the pattern on which He has made mankind: no handiwork according to the pattern on which He has made mankind: no

change (let there be) in the work (wrought) by Allah: that is the standard change (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 to O ye who believe! stand out firmly for Allah, as witnesses to

fair dealing (QISTw), and let not the hatred of others to you fair dealing (QISTw), and let not the hatred of others to you

make you swerve to wrong and depart from justice (‘ADL). make you swerve to wrong and depart from justice (‘ADL).

Be just (A’DILU): that is next to Piety (TAQWA): and fear Allah, Be just (A’DILU): that is next to Piety (TAQWA): 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))


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 and In a transaction between 2 parties (e.g. Buying and

selling), to accord to both parties their due rights selling), to accord to both parties their due rights

whence both are satisfied (win-win) – the Arabic term whence both are satisfied (win-win) – the Arabic term

. ( . (QISTw QISTw ) 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.


قِسْطقِسْط

In an adjudication (In an adjudication (judging judging ), 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 ((‘ADL ‘ADL )) 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, you Even to those amongst your enemy whom you hate, you

must not deprive them of the must not deprive them of the ‘ADL‘ADL..


عَدْعَدْلل

Thus, (Thus, (QISTw QISTw ) would be a higher form of ) would be a higher form of

justice – a justice tempered with justice – a justice tempered with IIHHSANSAN and and

generosity.generosity.

As Muslims, we are to strive for this higher standard, As Muslims, we are to strive for this higher standard,

if not, then uphold the minimal.if not, then uphold the minimal.

““ADAABADAAB “ encompass both these understandings. “ encompass both these understandings.


قِسْطقِسْط

So to that [religion of Allah] invite, [O Muhammad], and So to that [religion of Allah] invite, [O Muhammad], and

remain on a right course as you are commanded and do not remain on a right course as you are commanded and do not

follow their inclinations but say, "I have believed in what Allah follow their inclinations but say, "I have believed in what Allah

has revealed of the Qur'an, and I have been commanded to do has revealed of the Qur'an, and I have been commanded to do

justice among you. Allah is our Lord and your Lord. For us are justice 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 one by that [deed] which is better; and thereupon the one

whom between you and him is enmity [will become] as whom 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, and But none is granted it except those who are patient, and

none is granted it except one having a great portion [of none 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 the And [mention, O Muhammad], when your Lord said to the

angels, "Indeed, I will make upon the earth a successive angels, "Indeed, I will make upon the earth a successive

authority (Khalifah)." authority (Khalifah)."

They said, "Will You place upon it one who causes They said, "Will You place upon it one who causes

corruption therein and sheds blood, while we declare Your corruption 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. Then And He (Allah) taught Adam the names - all of them. Then

He showed them to the angels and said, "Inform Me of the He 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 except They said, "Exalted are You; we have no knowledge except

what You have taught us. Indeed, it is You who is the what 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 when He said, "O Adam, inform them of their names." And when

he had informed them of their names, He said, "Did I not tell he had informed them of their names, He said, "Did I not tell

you that I know the unseen [aspects] of the heavens and the you that I know the unseen [aspects] of the heavens and the

earth? And I know what you reveal and what you have earth? And I know what you reveal and what you have

concealed." concealed."

And [mention] when We said to the angels, "Prostrate And [mention] when We said to the angels, "Prostrate

before Adam"; so they prostrated, except for Iblees. He before 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], and And 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 of you 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 Let us reflect upon this incident from the

perspective of “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 means one is not fully aware of

where one is in; being forgetful unto whom one is where one is in; being forgetful unto whom one is

addressing; how to address appropriately, etc.; addressing; how to address appropriately, etc.;

thus being disrespectful of other’s rightful place in thus being disrespectful of other’s rightful place in

the scheme of Reality decreed by Allah. the scheme of Reality decreed by Allah.


It was not so much about knowledge It was not so much about knowledge per seper se, nor , nor

was it about ignorance (i.e. lack of knowledge). was it about ignorance (i.e. lack of knowledge).

Neither was it about any Neither was it about any ‘amal ‘amal (deeds) performed(deeds) performed. .

It was not about issue of status or position, as none It was not about issue of status or position, as none

as yet have been assumed by any one.as yet have been assumed by any one.

Neither was it about wealth or possession, as all Neither was it about wealth or possession, as all

creations (angels/jinn) have acknowledged then, creations (angels/jinn) have acknowledged then,

that all creation belongs to Allah.that all creation belongs to Allah.


It was when one’s awareness of Reality becomes It was when one’s awareness of Reality becomes

too self-centred leading to being forgetful of one’s too self-centred leading to being forgetful of one’s

place and failure to have regard or placing things place and failure to have regard or placing things

and others, in their rightful place in accordance and others, in their rightful place in accordance

with Allah’s decree.with Allah’s decree.

To be focussed, does not justify us to dim our To be focussed, does not justify us to dim our

vision of others or the rest, from the bigger picture vision of others or the rest, from the bigger picture

into negating their rights and their place in Allah’s into negating their rights and their place in Allah’s

plan.plan.


To have To have AdabAdab is (inter alia), to be taught not to is (inter alia), to be taught not to

forget what is appropriate and what is not in our forget what is appropriate and what is not in our

perception and attitude towards others, and the perception and attitude towards others, and the

ability to act appropriately with justice (ability to act appropriately with justice (‘ADL‘ADL) and ) and

goodness (goodness (IHSANIHSAN).).

Thus Thus AdabAdab is not mere possession of ‘ is not mere possession of ‘knowledgeknowledge’. ’.

To be lacking knowledge is “To be lacking knowledge is “ignoranceignorance”, but to lack ”, but to lack

AdabAdab is “ is “ignorance compounded with conceitignorance compounded with conceit””


Ignorance can be removed with knowledge. But Ignorance can be removed with knowledge. But

without without AdabAdab, how can education take place? To , how can education take place? To

learn without learn without AdaAdab may even worsen the self-b may even worsen the self-

conceit and arrogance in that person.conceit and arrogance in that person.

Such is the gravity regarding the “Such is the gravity regarding the “loss of Adabloss of Adab”, ”,

that it deserved immediate “chastisement” rather that it deserved immediate “chastisement” rather

than teaching and enlightenment.than teaching and enlightenment.


Actually, it was when this loss of Actually, it was when this loss of AdabAdab occurs; occurs;

when false pride and conceit reigns; even in the when false pride and conceit reigns; even in the

presence of Allah presence of Allah azzawajallaazzawajalla – this was beginning – this was beginning

of evil.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 ALLAHMOST COMPASSIONATEMOST COMPASSIONATEMOST MERCIFULMOST MERCIFUL

Once there was a man who, having travelled Once there was a man who, having travelled

far and wide seeking knowledge arrived at the far 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 this His purpose was to seek acceptance of this

illustrious sheikh for him to be accepted as a illustrious 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 humble O illustrious Teacher! I am but a humble

seeker of Truth and Wisdom. As enjoined by seeker of Truth and Wisdom. As enjoined by

Islam, my thirst for knowledge led me to read Islam, my thirst for knowledge led me to read

many books and became aware of the need to many 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 time So I travelled far and wide, spending time

learning under many teachers. learning under many teachers.

My disappointment with them was because I My disappointment with them was because I

found that what they are imparting to me was found that what they are imparting to me was

nothing new, as I have in fact, read all of nothing new, as I have in fact, read all of

them.” them.”


• ““Sometimes I even feel that what I already Sometimes I even feel that what I already

know from my readings, far exceeded what know from my readings, far exceeded what

these teachers were teaching methese teachers were teaching me. .

• And having wasted much time with them, I felt And 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, and one 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, just My son! I am but an ordinary teacher, just

like the rest who try sincerely to carry out like the rest who try sincerely to carry out

the trust (the trust (amanah amanah ) 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 those may 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, and Many of your students are now teachers, and

therefore I know that I have come to the therefore 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, whom I 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 my Furthermore, 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 down Therefore 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 perhaps But I shall teach you something, which perhaps

may be useful, something you may in fact be in may 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 can In 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 for so that you do not waste too much time for

being disappointed time and again, for not being 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 will O 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 to Alas, with it, perchance I would be able to

easily distinguish the genuine from the false easily distinguish the genuine from the false

teachers.”teachers.”


Then the Sheikh said:Then the Sheikh said:

““Know that True teachers are few, and for Know 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 in He paused to allow these words to sink in

because too often, students only listen to their because too often, students only listen to their

own self and failed to pay careful attention to own self and failed to pay careful attention to

a teacher’s words. a teacher’s words.


He then proceeded with slow measured tone, as He then proceeded with slow measured tone, as

though each word he uttered was deliberately though each word he uttered was deliberately

meant to be inscribed in the student’s meant 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 encounter because, my son, I’m afraid you will encounter

many of what you have called, the “false many of what you have called, the “false

teachers.”teachers.”All Rights Reserved © Zhulkeflee Hj Ismail (2011)All Rights Reserved © Zhulkeflee Hj Ismail (2011)

• Then he said: Then he said: “The test is this :“The test is this :– –

IF A TEACHER ACCEPTS A STUDENT SUCH IF A TEACHER ACCEPTS A STUDENT SUCH

AS YOU, TO BE TAUGHT KNOWLEDGE AND AS 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 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: 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 the A more basic requirement is your preparedness to the

pursuit in learning; in your attitude and etiquette – in pursuit 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 your oneself. It is easy to blame other factors for your

failure in learning, yet usually the blame is in your own failure in learning, yet usually the blame is in your own

neglect to consider your neglect to consider your AdabAdab as student, especially in as student, especially in

the presence of a teacher of the the presence of a teacher of the DeenDeen..



This especially applies to traditional Islamic teachers in This 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 – ahwaal Haal – 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 from available, 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 already Have we learnt how to learn? And if any claim to already

know this, how does he know that he has indeed learned know this, how does he know that he has indeed learned

this, without being affirmed of his learning, by another this, 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 “Halaqah Halaqah ”. ”.

In this ‘In this ‘halaqah halaqah ’, (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 on The teacher is in fact present overseeing somewhere (or even if on

web-group, he is present, albeit, virtually). As students you must web-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 (haal haal ) 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 knowledge As students in sharing your thoughts and knowledge

amongst fellow seekers of knowledge, do reflect upon amongst 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 not to 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 one to 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 be to be focussed on what the teacher has assigned to be

done, and not be the one assigning topics without the done, and not be the one assigning topics without the

teacher’s leave, teacher’s leave,

you may share your experiences of lessons you may have you may share your experiences of lessons you may have

learnt or read elsewhere, as long it is relevant and not learnt or read elsewhere, as long it is relevant and not

cause doubts or distraction from the current subject cause 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 to Importantly, one must suppress the desire to want to

teach, for it may lead to usurping the teacher’s position teach, for it may lead to usurping the teacher’s position

in the in the halaqah halaqah (especially when the teacher is overseeing (especially when the teacher is overseeing

the discussion).the discussion).

• Remember yourself as a student, an apprentice, a Remember yourself as a student, an apprentice, a

learner, a novice, a seeker ...learner, a novice, a seeker ...

• Therefore always be mindful of the difference between Therefore always be mindful of the difference between

““sharing sharing ” and “” and “teaching teaching ”.”.



[5] Unfortunately, many of us have already been [5] Unfortunately, many of us have already been

affected (programmed) by other learning culture which affected (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 change Islam teaches us to be optimistic in that we can change

to become better. to become better.



• This is what is meant by This is what is meant by ikhtiyar ikhtiyar (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 becoming Habits must be consciously changed towards becoming

better through practice. So do practice it whenever you better through practice. So do practice it whenever you

are involve in any of the are 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 it statements, or it may even be subtle. In the latter it

serves as a means for the teacher to perhaps assess serves 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; the sensitive 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 the As I have indicated, we hope that the halaqahhalaqah you are you are

involved in, especially in my class, emulates the involved in, especially in my class, emulates the

traditional ways, which emphasise much upon traditional ways, which emphasise much upon AdabAdab. .

• So, consider this point and there must be a difference So, consider this point and there must be a difference

between your between 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 us May Allah grant us Hidaayah Hidaayah andandTaufiqTaufiq from Himself – from Himself –

upon the Straight Way.upon the Straight Way.



• As I have indicated, we hope that the As I have indicated, we hope that the halaqahhalaqah you are you are

involved in, especially in my class, emulates the involved in, especially in my class, emulates the

traditional ways, which emphasise much upon traditional ways, which emphasise much upon AdabAdab. .

• So, consider this point and there must be a difference So, consider this point and there must be a difference

between your between 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 us May Allah grant us Hidaayah Hidaayah andandTaufiqTaufiq from Himself – from Himself –

upon the Straight Way.upon the Straight Way.

WaAllaahu a’lam,WaAllaahu a’lam,


INSHA-ALLAH ... TO BE CONTINUED

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:


[slideshare] (adab-2011)lesson#1-introduction

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