[Slideshare]alkaff mosquesession(18 june-2011) (session#2)

“ O MY CHILD! “

ELUCIDATIONS OF SELECTED EXCERPTS FROM THE BOOK BY HUJJATUL ISLAMIMAM ABU HAMID AL-GHAZALI R.A.

THE HERITAGE READING CLUBTHE HERITAGE READING CLUBOF:

BY : USTAZ ZHULKEFLEE HJ ISMAIL

IN THE NAME OF ALLAH,MOST COMPASSIONATE,MOST MERCIFUL.

All Rights Reserved © Zhulkeflee Hj Ismail (2011)

2nd SESSION (18 JUNE 2011)2nd SESSION (18 JUNE 2011)A CONTINUATIONA CONTINUATION

1. For me “reading” is about seeking “meanings” from

Signs (Aayat) - to arrive at understanding, and

therefore a book serves as impetus towards

enhancing whatever previous knowledge acquired,

hoping that Allah may open for me new insights;

new and beneficial knowledge; hopeful that He, the

most Glorious and Exalted, grant me with deeper

conviction and faith, conviction, and wisdom with

TAQWA; and may He draw me closer to His Mercy and

Redha.

Abu Hāmed Mohammad al-Ghazālī (1058 – 1111 C.E.)

“May Allah bless his soul, elevate his rank and make us to benefit from his knowledge, wisdom and secrets.”

All Rights Reserved© Zhulkeflee Hj Ismail (2011)

PREVIOUSLY DISCUSSEDPREVIOUSLY DISCUSSED

2. The book chosen to be discussed is available to be

read by all, and therefore this session is not a session

in reading from it.

3.3. I will only select excerpts from it to highlight a I will only select excerpts from it to highlight a

pertinent point for reflection. Points which I find to pertinent point for reflection. Points which I find to

be most relevant to expand upon, and thereby be most relevant to expand upon, and thereby

I shall proceed to elucidate on it.I shall proceed to elucidate on it.





4.4. As this book contain advice, it is couched in words As this book contain advice, it is couched in words

which may be brief yet seminally pregnant with which may be brief yet seminally pregnant with

profound wisdom. By it, those grounded in profound wisdom. By it, those grounded in

traditional learning cannot help but be moved to traditional learning cannot help but be moved to

expand and perhaps elaborate with clarity expand and perhaps elaborate with clarity – insha-– insha-

AllahAllah, the deeper lessons which may be learnt., the deeper lessons which may be learnt.





5.5. The points which I may elucidate may be basic, which The points which I may elucidate may be basic, which

some may regard as superfluous to belabour upon, some may regard as superfluous to belabour upon,

yet I am humbly reminded that my audience are yet I am humbly reminded that my audience are

thinkers and those who aspire to be writers. Hope thinkers and those who aspire to be writers. Hope

that you can tolerate this (that you can tolerate this (FaqirFaqir) poor man’s ) poor man’s

rambling or, if I may seem to be off-tangent, please rambling or, if I may seem to be off-tangent, please

forgive me.forgive me.



“Allah suffices me! Glory be to You (O Allah), of knowledge we have none except what You have taught us, verily, You are perfect in Knowledge, the Most Wise.”



6

When knowledge grows, the circle will expand. But with this expansion the circumference (RED line) also increases.

Remember: RED line (circumference) indicates our encounter with knowledge which we now realize we do not know.

The GREEN area represents whatever Knowledge that we have.

BLACK space representsInfinite Knowledge“We don’t even knowthat we don’t know them”

“The more we know, the more will we encounter aspects of knowledge which we do not know. And only realization of this which motivates us to grow in learning”

*Extracted and elaborated from “Beginners’ Manual on Islam” by Ustaz Zhulkeflee Hj ismail (PERGAS)

When you acquire them, your knowledge grows (DARK GREEN area )



““Those who do not know that they do not know.”Those who do not know that they do not know.”

““Those who know that they do not know.”Those who know that they do not know.”

““Those who do not know that they know.”Those who do not know that they know.”

““Those who know that they know.”Those who know that they know.”

And the wise (those who truly know), will always look at what they And the wise (those who truly know), will always look at what they

are ignorant of, maintaining humility , striving to continue learning, are ignorant of, maintaining humility , striving to continue learning,

rather than become conceited with whatever little they had already rather than become conceited with whatever little they had already

learnt.learnt.

THE HEEDLESS

THE IGNORANT

THE NEGLIGENT

THE WISE

SPECIAL CHARACTERISTICS OF THE TRULY WISE





EPISTEMOLOGY

Seeking an Islamic perspective ...





Amongst the definitions:Amongst the definitions:

““....... Knowledge is the arrival ....... Knowledge is the arrival ** ( (huhussulul- ) of the meaning - ) of the meaning

((ma’nama’na- ) of a thing or object of knowledge in the soul of - ) of a thing or object of knowledge in the soul of

the subject; and simultaneously,..... Knowledge is the soul’s the subject; and simultaneously,..... Knowledge is the soul’s

arrival (arrival (wuwussulul- ) at the meaning of that thing or the object - ) at the meaning of that thing or the object

of knowledge.”of knowledge.”

By “meaning” (By “meaning” (ma’nama’na- ) is: “- ) is: “the recognition of the proper the recognition of the proper

place of anything in a systemplace of anything in a system ...” ...”

: Prof. Syed Muhammad Naquib Al-Attas: Prof. Syed Muhammad Naquib Al-Attas

** “ “attainment; acquirement” is a better translationattainment; acquirement” is a better translation ..

EPISTEMOLOGY



It is called “It is called “RuhRuh” – ‘spirit’, when we refer to its essence, which we do ” – ‘spirit’, when we refer to its essence, which we do

not know except very little.not know except very little.

When it is in cognitive mode of its own existence, awareness of its identity, When it is in cognitive mode of its own existence, awareness of its identity,

it is called “it is called “NafsNafs” – ‘self’.” – ‘self’.

The word The word ““QolbQolb” – ‘heart’, also refers to our Soul, when it is in the ” – ‘heart’, also refers to our Soul, when it is in the

mode of reflection, or contemplation in understanding meanings.mode of reflection, or contemplation in understanding meanings.

When Allah s.w.t. grants When Allah s.w.t. grants TaufiqTaufiq whereupon its understanding of ‘Reality’ whereupon its understanding of ‘Reality’

penetrates deeply, it is referred to as “penetrates deeply, it is referred to as “LubbLubb” - ‘innermost’” - ‘innermost’

If is guided by Allah to go deeper still, it is referred to as “If is guided by Allah to go deeper still, it is referred to as “SirrSirr” – ‘secret’” – ‘secret’

... Etcetera ...... Etcetera ...

But all these terms refer to the same thing i.e. Our Spiritual Self.But all these terms refer to the same thing i.e. Our Spiritual Self.

WaAllaahu a’lamWaAllaahu a’lam

EPISTEMOLOGY



EPISTEMOLOGY


NOW, TO CONTINUE ...NOW, TO CONTINUE ...

Whatever is outside of the Whatever is outside of the

person – to be regarded as person – to be regarded as

information (information ( ) – not ) – not

knowledge ( ).knowledge ( ).

Knowledge resides in the Knowledge resides in the

person – and is also an person – and is also an

attribute (attribute (sifatsifat- ) of - ) of

the person him/herself.the person him/herself.

** By person we mean the By person we mean the

““spiritual soulspiritual soul” - ” - RUHRUH..

* Unlike those with secular worldview that regard knowledge to reside in the person’s ‘physical’ (brain).


Information may not Information may not

necessarily convey any necessarily convey any

meanings, but can be meanings, but can be

subjected to process or subjected to process or

interpretation – by a human interpretation – by a human

– striving to seek and – striving to seek and

arriving at understanding of arriving at understanding of

““meaningsmeanings” from it.” from it.

Knowledge has to do Knowledge has to do

with “with “meaningsmeanings” – ” –

which may include which may include

abstract concepts and abstract concepts and

construct, beyond the construct, beyond the

material forms.material forms.


Every one may have equal Every one may have equal

access to a given access to a given

information.information.

Yet, there can be Yet, there can be

difference in levels and difference in levels and

depths of meaning depths of meaning

((knowledgeknowledge) to a given ) to a given

information, depending information, depending

upon who upon who

contemplates upon it.contemplates upon it.


Just as raw data input are Just as raw data input are

meant to be processed by meant to be processed by

the computer , our readings, the computer , our readings,

observations, news, data observations, news, data

and information etc. are and information etc. are

““objects to be understood objects to be understood

and possible meanings from and possible meanings from

it to be comprehendedit to be comprehended” by ” by

us human.us human.

It is when cognition of It is when cognition of

man are applied to man are applied to

process these process these

information, that information, that

he/she may be said to he/she may be said to

arrive at, or possess, arrive at, or possess,

‘‘knowledgeknowledge’ (i.e. when ’ (i.e. when

it becomes meaningful).it becomes meaningful).


THUS the Qur’an categorize THUS the Qur’an categorize

these (information) as: these (information) as:

““SignsSigns” – ” – aayataayat ( ( ))

Al-Qur’an – Al-Qur’an – aayat Qawliyyahaayat Qawliyyah

Universe – Universe – aayat Kauniyahaayat Kauniyah

THUS the Qur’anic THUS the Qur’anic

approach for man’s approach for man’s

education enjoins him education enjoins him

to “to “ReadRead” (” ( ) these ) these

signs to arrive at the signs to arrive at the

““meaningsmeanings” – ” –

regarding the regarding the REALITYREALITY..


NoteNote: :

Arabic word “Arabic word “universeuniverse” and “” and “a scholar; one who a scholar; one who

is knowledgeableis knowledgeable” is spelt: ” is spelt:

( )( )



Information gathered are like pieces of jig-saw puzzle.

It may seem quite easy to get them, especially when they seemed

to be scattered about almost everywhere.

Some people are keen to only gather them, to pick them up, to

steal these pieces, and are obsessed with merely having as much of

them as possible – not realizing its true meaning, its true significance,

its true worth to benefit from it, its place and purpose to us.


Thus, some people may feel that they have ‘knowledge’, whereas

what they possess may just be merely ‘information’.

Actually by “knowledge”, we are referring to the relevant

“meaning” from that subject that we “seek to acquire, arriving in our

soul ...” – not merely the subject.

The “Soul” (or sometimes referred to as the ‘heart’, ‘mind’ or

‘intellect’) is the spiritual Self (of who we are) - our cognitive essence,

capable of knowing and of learning.


Thus education is said to be “organic” liken to a living organism –

which pertains, primarily, to the growth (of meaning, realization and

actualization) of our soul.

Education, from the Islamic perspective, is not a mechanical

construct, but it entails nurturing of a Muslim with ‘Life’ – and the

Islamic educators to be likened as the ‘gardeners ’ not ‘engineers’.

Actually, (in Islamic education), when acquiring any pieces of it

(information), a student should also be learning what its meaning and

significance is, and how it is to be applied (fixed or connected) unto what

he/she already possess thus far – increasing spiritual growth.


This can only be possible when such pieces are given to them by one

who has true ownership of these, and who consents to give these to

them and helps them with how they should understand these, and to

form (or attach) them unto their overall worldview.

Thus, students must be learning from the right person, i.e. those who

has ‘seen’ the full - the completed picture.; those who have traversed

the path themselves. Only such are the ones who can rightfully teach

them how they are to make each pieces to become meaningful to what

they already posses.


And the manner or approach towards making it meaningful

(enlightening), may be seen from various perspectives (angles)

amongst fellow students in the same class, because each student,

although may have a limited vision of what the teacher was teaching,

may be granted new meanings - ‘arriving in his soul’. Thus in a

traditional teaching sessions, ‘knowledge’ expands and increases.

Thus being physically present in class with a teacher, learning face-

to-face, sharing what they have learnt with the teacher and fellow

students, seeking constant guidance etc. has always been a highly

valued traditional method (which, unfortunately, we may have lost or

slowly loosing through neglect).



“TRADITIONAL LEARNING FROM ISLAMIC TEACHERS AND SCHOLARS”


MUQADDIMAH: MUQADDIMAH:

(A senior student explained) : “I have acquired various disciplines of (A senior student explained) : “I have acquired various disciplines of

knowledge, spending the prime of my life in learning and knowledge, spending the prime of my life in learning and

accumulating this knowledge. Now I ought to find out, what accumulating this knowledge. Now I ought to find out, what

knowledge will benefit me tomorrow and will be my companion in knowledge will benefit me tomorrow and will be my companion in

the grave, and what knowledge is useless to me, so that I may the grave, and what knowledge is useless to me, so that I may

abandon it, abandon it, as the Messenger of Allah – Allah’s blessings and Peace as the Messenger of Allah – Allah’s blessings and Peace

be upon him – has said:be upon him – has said:

““O Allah! I seek refuge with Thee from O Allah! I seek refuge with Thee from

knowledge that does not benefit.”knowledge that does not benefit.”

““Say (O Muhammad): Are those who know equal with those who Say (O Muhammad): Are those who know equal with those who

know not? But only men of understanding will pay heed.”know not? But only men of understanding will pay heed.”

((Qur’an: az-Zumar: 39: 9Qur’an: az-Zumar: 39: 9))

The cure for ignorance is to ask questionThe cure for ignorance is to ask question


““... Ask from those who possess the Message (az-Zikr : the ... Ask from those who possess the Message (az-Zikr : the

remembrance; knowledge) in matters which you do not remembrance; knowledge) in matters which you do not

know.“know.“

((Qur’an: al-Nahlu: 16: 43Qur’an: al-Nahlu: 16: 43))




““Do you not ask if you do not know? Do you not ask if you do not know?

Verily, the remedy for such (ignorance) is to ask question!”Verily, the remedy for such (ignorance) is to ask question!”

((Hadith by Abu Dawud, Ibn Majah, Daraqutni and Ibn SakinHadith by Abu Dawud, Ibn Majah, Daraqutni and Ibn Sakin) )

PROPHET MUHAMMAD S.A.A.W. SAID:PROPHET MUHAMMAD S.A.A.W. SAID:


Indeed, even after learning much from his teacher, having access to Indeed, even after learning much from his teacher, having access to

his books, yet the disciple here showed how greatly he was in need his books, yet the disciple here showed how greatly he was in need

of his teacher’s continuous guidance especially when his teacher was of his teacher’s continuous guidance especially when his teacher was

alive and he still had the opportunity to refer directly to him.alive and he still had the opportunity to refer directly to him.

REFLECT: REFLECT: This is the most glaring lesson (which many may overlook).This is the most glaring lesson (which many may overlook).

Today, people mistook information for knowledge. People ignore the Today, people mistook information for knowledge. People ignore the

‘real’ in favour of only ‘traces’ of the real. They prefer just getting the ‘real’ in favour of only ‘traces’ of the real. They prefer just getting the

notes and course wares, rather than striving to be in the direct notes and course wares, rather than striving to be in the direct

presence of teachers and the learned;presence of teachers and the learned; preferring ‘bread crumbs’ when preferring ‘bread crumbs’ when

they can attend ‘a full banquet.’ Where is the they can attend ‘a full banquet.’ Where is the ADABADAB ? ?


Indeed, it is not a coincidence that the word Indeed, it is not a coincidence that the word ADABADAB is related to the is related to the

word for ‘banquet’, - as alluded to here, about the Qur’an:word for ‘banquet’, - as alluded to here, about the Qur’an:


“ “Verily! The Qur’an is Allah’s Banquet on earth, so Verily! The Qur’an is Allah’s Banquet on earth, so

learn thoroughly, then, from (or of) His Banquet.” learn thoroughly, then, from (or of) His Banquet.”

((Saying from ‘Abdullah ibn Mas’ud r.aSaying from ‘Abdullah ibn Mas’ud r.a.).)

Some people are obsessed only with information and tools when they Some people are obsessed only with information and tools when they

should be concerned about the ‘should be concerned about the ‘quality of the people quality of the people ‘using these tools. ‘using these tools.

Some are too concerned in developing the curriculum , but they either Some are too concerned in developing the curriculum , but they either

overlooked or under-rate importance of the development of true overlooked or under-rate importance of the development of true

teachers; even relegating teachers to become mere ‘facilitators’.teachers; even relegating teachers to become mere ‘facilitators’.

Wisdom, knowledge and experience resides in the person (‘Wisdom, knowledge and experience resides in the person (‘ALEEMALEEM). ).

Thus, it is indeed a great injustice (Thus, it is indeed a great injustice (ZULMZULM) in the loss of ) in the loss of ADABADAB when when

those still living, who are known to possess these, are being ignored. those still living, who are known to possess these, are being ignored.



““He is not from my Ummah (community),He is not from my Ummah (community),

One who do not respect our elders, orOne who do not respect our elders, or

One who is not merciful (kind) to our young, and One who is not merciful (kind) to our young, and

One who do not know our One who do not know our ‘Ulama’ - ‘Ulama’ - Islamic scholars Islamic scholars

(and respect their rights ) .”(and respect their rights ) .”

((Hadith of reported by at-TabraniyHadith of reported by at-Tabraniy))




““The best ones amongst you is the person who makes you The best ones amongst you is the person who makes you

remember Allah when you look upon him; and whenever he remember Allah when you look upon him; and whenever he

speaks it increases you your knowledge (of the Deen), and with his speaks it increases you your knowledge (of the Deen), and with his

deeds it inspires (motivates) you to strive for your Hereafter.”deeds it inspires (motivates) you to strive for your Hereafter.”

((Hadith reported by Hakim from Ibnu ‘Umar r.aHadith reported by Hakim from Ibnu ‘Umar r.a.).)




"Verily Allah does not remove knowledge from the (hearts of Verily Allah does not remove knowledge from the (hearts of

the) people, rather he takes away knowledge by taking away the) people, rather he takes away knowledge by taking away

its people (the true scholars – its people (the true scholars – ‘ULAMA‘ULAMA), until there are no more ), until there are no more

scholars, the people then take leaders that are ignorant, and scholars, the people then take leaders that are ignorant, and

when they are asked, and give religious rulings, (they give) when they are asked, and give religious rulings, (they give)

without knowledge, so they misguide and are misguided.“without knowledge, so they misguide and are misguided.“

((Hadith reported by Ashaab as-Sunnan from Ibnu ‘Umar r.aHadith reported by Ashaab as-Sunnan from Ibnu ‘Umar r.a.).)

SINCERE ADVICE TO MUSLIM ‘ INTELLECTUALS ’


CONSIDER:CONSIDER:

Behold! Abraham said: "My Lord! show me how You give life to Behold! Abraham said: "My Lord! show me how You give life to

the dead. He said: "Do you not then believe?" the dead. He said: "Do you not then believe?"

He said: "Yea! but to satisfy my own understanding.“ He said: "Yea! but to satisfy my own understanding.“ * *

((Qur’an: Baqarah: 2: 260Qur’an: Baqarah: 2: 260) )

** l literally: “to make my heart tranquil”iterally: “to make my heart tranquil”

Beginning of wisdom in a person is when he Beginning of wisdom in a person is when he realizes that he does not know.realizes that he does not know.


Western scientific approach to knowledge, uses “Western scientific approach to knowledge, uses “scepticismscepticism” as method ” as method

of enquiry. Whether it is “of enquiry. Whether it is “philosophical scepticismphilosophical scepticism” (which even denies ” (which even denies

possibility of knowledge) or “possibility of knowledge) or “methodological scepticismmethodological scepticism”, we Muslims ”, we Muslims

must be very careful of those who are using this when ‘must be very careful of those who are using this when ‘learninglearning’ and ’ and

‘‘teachingteaching’ knowledge of ’ knowledge of al-Islamal-Islam..

This is because it (This is because it (scepticismscepticism) posited ‘) posited ‘denialdenial’ to any thesis which cannot ’ to any thesis which cannot

be empirically substantiated. Whereas, in matters of belief, Islam does be empirically substantiated. Whereas, in matters of belief, Islam does

not limit proof only in the use of the five senses (not limit proof only in the use of the five senses (EMPIRICALEMPIRICAL), but also ), but also

include the proper use of the intellect (include the proper use of the intellect (REASONINGREASONING), innate pure instinct ), innate pure instinct

((FITRAH SALIMAHFITRAH SALIMAH), as well as reliance upon true and reliable report ), as well as reliance upon true and reliable report

((TAUQIFIYTAUQIFIY) especially authenticated revelations.) especially authenticated revelations.


Our analysis of any new information (potential knowledge) is not Our analysis of any new information (potential knowledge) is not

made, as though from a void (made, as though from a void (tabula rasatabula rasa), removing every known ), removing every known

truth which we already hold, as a basis or criteria.truth which we already hold, as a basis or criteria.

Especially when learning in Islam, a Muslim cannot be expected to Especially when learning in Islam, a Muslim cannot be expected to

learn something objectively (like the secularist), but must always learn something objectively (like the secularist), but must always

subject himself/herself to every truth regarding the subject himself/herself to every truth regarding the REALITYREALITY thus far thus far

acquired, and to build upon it. Just like Prophet Ibrahim a.s. , his acquired, and to build upon it. Just like Prophet Ibrahim a.s. , his

‘‘intellectual curiosityintellectual curiosity’ is not necessarily ’ is not necessarily scepticismscepticism, and does not , and does not

require him to negate whatever faith he already holds.require him to negate whatever faith he already holds.


Also remember, “Also remember, “one cannot ‘deny’ a thing to exist merely on the one cannot ‘deny’ a thing to exist merely on the

premise that it is not as yet known (proven) by him to existpremise that it is not as yet known (proven) by him to exist. “. “

For even to ‘deny’ something, Islam requires a “For even to ‘deny’ something, Islam requires a “proofproof” for its falsity. ” for its falsity.

Without which one is simply to hold to a neutral position (neither Without which one is simply to hold to a neutral position (neither

reject nor accept), remaining open and not to blatantly deny it.reject nor accept), remaining open and not to blatantly deny it.

In In FARDHU ‘AINFARDHU ‘AIN, Muslims are thought how to think; especially the , Muslims are thought how to think; especially the

three intellectual postulates: (three intellectual postulates: (HUKM ‘AQALHUKM ‘AQAL) – i.e. ) – i.e. WAJIBWAJIB

(inevitability), (inevitability), HARUSHARUS (possibility), and (possibility), and MUSTAHILMUSTAHIL (rational (rational

impossibility).impossibility).

Have we learnt this? Perhaps many “Have we learnt this? Perhaps many “may not know, that they knowmay not know, that they know!”!”


Muslims, who may have missed their subsequent acquisition Muslims, who may have missed their subsequent acquisition

regarding this in their regarding this in their FARDHU’AINFARDHU’AIN lessons on their development of lessons on their development of

AQEEDAHAQEEDAH, but went on to be trained in ‘, but went on to be trained in ‘scepticismscepticism’ may be spiritually ’ may be spiritually

(intellectually) harmed. They should be told that “(intellectually) harmed. They should be told that “scepticismscepticism” is not ” is not

knowledge, but only an admission of one’s “knowledge, but only an admission of one’s “ignoranceignorance.” .”

A doubt, or rather intellectual curiosity, only if managed with humility, A doubt, or rather intellectual curiosity, only if managed with humility,

leads to wisdom. So do not use leads to wisdom. So do not use scepticismscepticism as though it is a badge to as though it is a badge to

highlight one’s ‘highlight one’s ‘intellectual superiority intellectual superiority ’ in learning – (whereas it is but ’ in learning – (whereas it is but

a conceited ‘a conceited ‘cynicism cynicism ’ , pretentiously disguised as “’ , pretentiously disguised as “wisdom”wisdom”!) !)

So please, be humble. Adhere to the So please, be humble. Adhere to the ADAB ADAB in learning. in learning.


Muslims make a clear distinction between :Muslims make a clear distinction between :

YAQEEN YAQEEN – ”belief (in a certainty)”; and – ”belief (in a certainty)”; and

SHAKKSHAKK – “sceptical (with doubts)”. – “sceptical (with doubts)”.

We are guided by one of the principles (We are guided by one of the principles (QAWAA-IDQAWAA-ID) :) :

““Certainty cannot be removed (overruled) by Doubt”Certainty cannot be removed (overruled) by Doubt”



LEVELS OF CERTAINTYLEVELS OF CERTAINTY LEVELS OF UNCERTAINTY

‘ILMUL YAQEENCertainty with knowledge andIntellection.

‘AINUL YAQEENCertainty by sight and sensoryperception.

HAQQUL YAQEENTrue certainty – ‘tasting’; direct experience of Reality;

RAIBA – suspicious misgivings; wavering doubt; uncertainty;

SHAKK – doubt,; uncertainty, distrust; sceptical;

DZONN – conjecture; assumption; yet still not certain; guess; inclining towards holding opinion even thoughstill without valid proof of certainty.


“Knowledge is hostile to the haughty youth,

just as flood water is hostile to the highlands.”

A SCHOLAR WROTE (POEM)A SCHOLAR WROTE (POEM)




““Neither the teacher nor the physician Neither the teacher nor the physician

advise you unless they are honoured. advise you unless they are honoured.

So bear your disease patiently So bear your disease patiently

if you have wronged its healer ;if you have wronged its healer ;

and be satisfied with your ignorance and be satisfied with your ignorance

if you have wronged a teacher.”if you have wronged a teacher.”





accumulating this knowledge. Now I ought to find out, what accumulating this knowledge. Now I ought to find out, what


the grave, and what knowledge is useless to me, so that I may the grave, and what knowledge is useless to me, so that I may

abandon it, as the Messenger of Allah – Allah’s blessings and Peace abandon it, as the Messenger of Allah – Allah’s blessings and Peace








accumulating this knowledge. Now I ought to find out, accumulating this knowledge. Now I ought to find out, what what


the grave, and what knowledge is useless to methe grave, and what knowledge is useless to me, so that I may , so that I may

abandon itabandon it, as the Messenger of Allah – Allah’s blessings and Peace , as the Messenger of Allah – Allah’s blessings and Peace







TO BE CONTINUED ... INSHA-ALLAH

TO BE CONTINUED ... INSHA-ALLAH

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