1. Reformulate Definition
1.1. Education is something progressively instilled into men.
1.1.1. Man
1.1.1.1. Man is a 'rational animal'
1.1.1.2. Rational refers to reason
1.1.1.2.1. West
1.1.1.2.2. Muslim
1.1.2. Content (something)
1.1.2.1. What, then, is knowledge ?
1.1.2.1.1. Islamic tradition
1.1.2.2. What does knowledge consist of ?
1.1.2.2.1. Great book (Quran)
1.1.2.2.2. Consists of the recognition of the proper places of things in the order of creation, such that it leads to the recognition of the proper place of God in the order of being and existence
1.1.2.3. Recognition of the proper places
1.1.2.3.1. Action --> Amal
1.1.2.3.2. Recognition and acknowledgement of the proper places of things in the order of creation, such that it leads to the recognition and acknowledgement of the proper place of God in the order of being and existence.
1.1.2.4. Proper places
1.1.2.4.1. Ontological domain which includes man and the power of empirical things
1.1.2.4.2. Theological domains, the religious and ethical aspect of human existence
1.1.3. Adab
1.1.3.1. Adab is the discipline of body, mind and soul; the discipline that assures the recognition and acknowledgement of one’s proper place in relation to one’s physical, intellectual and spiritual capacities and potentials; the recognition and acknowledgement of the reality that knowledge and being are ordered hierarchically according to their various levels (maratib) and degrees (darajat).
1.1.3.1.1. The condition of being in the proper place is what we have called justice; and adab is the method of knowing by which we actualize the condition of being in the proper place.
1.1.3.1.2. Is also a reflection of wisdom; and with respect to society adab is the just order within it.
1.1.3.1.3. The spectacle (mashhad: )مـشهدof justice as it is reflected by wisdom.
1.1.3.2. Key concept
1.1.3.2.1. Ma'na (Meaning)
1.1.3.2.2. Ilm' (Knowledge)
1.1.3.2.3. Hikmah (Wisdom)
1.1.3.2.4. Amal (Action)
1.1.3.2.5. 'Adl (Justice)
1.1.3.2.6. Haqq (right or proper in respect of what is true and real)
1.1.3.2.7. Nutq (Of reason)
1.1.3.2.8. Nafs' (Self)
1.1.3.2.9. Qalb (Heart)
1.1.3.2.10. Aql (Mind/ Intellect)
1.1.3.2.11. Maratib and Darjat (hierarchical order in creation)
1.1.3.2.12. Ayat (words, signs and symbols)
1.1.3.2.13. Tafsir and Ta'wil (Interpretation)
1.1.3.3. Recognition and acknowledgement, progressively instilled into man, of the proper places of things in the order of creation, such that it leads to the recognition and acknowledgement of the proper place of God in the order of being and existence.
1.1.3.4. Purpose
1.1.3.4.1. In Islam is to inculcate goodness in man as man and individual self.
1.1.3.4.2. The end of education in Islam is to produce a good man, and not—as in the case of Western civilization—to produce a good citizen.
1.1.3.4.3. Encompassing the spiritual and material life of man.
2. First Definition
2.1. A process of instilling something into human beings.
2.1.1. The process
2.1.1.1. A process of instilling = the method and the system (Education)
2.1.2. The content
2.1.2.1. Something
2.1.3. The recipient
2.1.3.1. Human being = recipient of both process and the content
3. - Aisamuddin Afif bin Mohammad Khairi (1611377) - UNGS 2040/ Section 8
4. Conclusion
4.1. The islamization of this basic concept of adab as an invitation to a banquet, together with all the conceptual implications inherent in it, which even then already involved knowledge
4.2. The conceptual connection between 'ilm and adab is already established
4.3. Recognition of the place of anything in a system
4.3.1. Of husul and wusul of meaning in and by the soul, we defined knowledge as the recognition of the proper places of things in the order of creation, such that it leads to the recognition of the proper place of God in the order of being and existence