Using curriculum he has developed especially for English-speakingUsing curriculum he has developed especially for English-speakingMuslim converts and young English-speaking Adult Muslims. Muslim converts and young English-speaking Adult Muslims.
““To seek knowledge is obligatory upon every Muslim (male & female)”To seek knowledge is obligatory upon every Muslim (male & female)”
IT CAN ALSO BE A IT CAN ALSO BE A REFRESHER COURSE REFRESHER COURSE
FOR MUSLIM FOR MUSLIM PARENTS, EDUCATORS, PARENTS, EDUCATORS,
IN CONTEMPORARY IN CONTEMPORARY SINGAPORE. SINGAPORE. OPEN TO ALLOPEN TO ALL
IN THE NAME OF ALLAHIN THE NAME OF ALLAHMOST COMPASIONATEMOST COMPASIONATEMOST MERCIFULMOST MERCIFUL # 1 b# 1 b
For further information and registration contact EFor further information and registration contact E-mail : -mail : [email protected] +65 81234669 / +65 96838279or +65 81234669 / +65 96838279
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LESSON
““INTRODUCTION TO STUDY OF INTRODUCTION TO STUDY OF TAUTAUHHEED – (AQA’ID) EED – (AQA’ID) ””
Intermediate Level Islamic course in English for AdultsIntermediate Level Islamic course in English for Adultsconducted by Ustaz Zhulkeflee Hj Ismailconducted by Ustaz Zhulkeflee Hj Ismail
Updated 22 January 2014Updated 22 January 2014
BATCH -
[JANUARY-MAY 2014]
18 weekly class started : 18 weekly class started : 15th JANUARY 2014 15th JANUARY 2014
Every Wadnesday night @ 8pm – 10pmEvery Wadnesday night @ 8pm – 10pm
Wisma Indah, 450 Changi Road, #02-00 next to Masjid KassimWisma Indah, 450 Changi Road, #02-00 next to Masjid Kassim
Development of Certainty (Belief)Development of Certainty (Belief)Awareness of Reality / TruthAwareness of Reality / Truth
Develop discernment between Truth & Falsehood,Develop discernment between Truth & Falsehood,
PURPOSE AND OBJECTIVEPURPOSE AND OBJECTIVE
This module # Intermediate on:
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A BRIEF OVERVIEW OF THE COURSE & METHOD OF APPROACH A BRIEF OVERVIEW OF THE COURSE & METHOD OF APPROACH
By : Ustaz Zhulkeflee Hj IsmailBy : Ustaz Zhulkeflee Hj Ismail Intermediate Islamic Course conducted (since 1990's)Intermediate Islamic Course conducted (since 1990's)
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Faith (Faith (IIMANIIMAN), from the Islamic perspective is not mere blind ), from the Islamic perspective is not mere blind
acceptance. It is a process of acquiring a knowledge of acceptance. It is a process of acquiring a knowledge of
certainty in which we confirm with our innate nature and certainty in which we confirm with our innate nature and
sense faculties especially that of reason - till we develop sense faculties especially that of reason - till we develop
conviction. conviction. Previous Lesson
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Basic and most fundamental message of Islam is the Basic and most fundamental message of Islam is the KALIMATUT-TAUKALIMATUT-TAUHHEEDEED (Statement concerning the Absolute (Statement concerning the Absolute Oneness of God), in Arabic: Oneness of God), in Arabic:
LAA-ILAA-HA-IL-LALLAAHLAA-ILAA-HA-IL-LALLAAH
“There is no other god (object of worship) except Allah (God)." “There is no other god (object of worship) except Allah (God)."
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The message of Islam is very simple and exact, yet profound.
It stresses upon mankind to recognize the Truth that there is
only one God, the Creator, Sustainer, Cherisher of the
Universe, besides Whom there is no other god.
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The Arabic proper noun “Allah” for God, refers to the One
Supreme Being, Who is Absolute, Unique and without equal.
““Allah” Allah” : : Arabic proper noun; name for God, Arabic proper noun; name for God, it refers to the One and Only, the Unique Creator, it refers to the One and Only, the Unique Creator, Lord Sustainer of the Universe, Who Alone is God Lord Sustainer of the Universe, Who Alone is God – – there is none besides Allah.there is none besides Allah.
No equivalent translation in non-Semitic language.No equivalent translation in non-Semitic language.
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From the above statement, there are 2 aspects which we are From the above statement, there are 2 aspects which we are
required to confirm and develop Faith (required to confirm and develop Faith (iimaniiman) in :) in :
(1) Recognizing and be convinced in the existence of God; (1) Recognizing and be convinced in the existence of God;
AndAnd
(2) That there is none other except ‘Allah’, the Absolute One (2) That there is none other except ‘Allah’, the Absolute One
God (i.e. He is without equal or partner; sharing with no one God (i.e. He is without equal or partner; sharing with no one
His Divinity, for there is none like Him) .His Divinity, for there is none like Him) . Previous LessonAll Rights Reserved ©Zhulkeflee Hj Ismail.2014
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TAUQIFIYYAH - i. e. by relying upon true report, which have already
been ascertained as to its reliability as being authoritative – for
Muslims, the using of evidence from the Al-Qur’an (Revelation)
and authenticated Ahadith (Sunnah - sayings, actions or consent of
the Prophet); true report or news from many verifiable sources
such that it eliminates doubts to its veracity.
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FITRAH - i.e. by relying upon our natural or innate human
instincts, intuitions;
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‘AQLIIYAH - i.e. by the using of the faculty of reasoning,
thought process;
Unlike other religion, Islam recognizes the use of reasoning Unlike other religion, Islam recognizes the use of reasoning
faculty, and in fact it encourages man to use them because, faculty, and in fact it encourages man to use them because,
from the point of view of Islam, the mind or reasoning from the point of view of Islam, the mind or reasoning
faculty is the greatest gift of God. faculty is the greatest gift of God.
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(1) (1) Things that we see around us are 'new' and were createdThings that we see around us are 'new' and were created. Creation . Creation
must emanate from outside creation i.e. the Uncreated.must emanate from outside creation i.e. the Uncreated.
(2) (2) Things are in constant state of motionThings are in constant state of motion. We cannot conceive motion . We cannot conceive motion
to have perpetually existed without a beginning (i.e. it must start from to have perpetually existed without a beginning (i.e. it must start from
a state of motionless).a state of motionless).
(3) (3) The dependability of things towards a cause or initiatorThe dependability of things towards a cause or initiator. So where . So where
do all things began?do all things began?
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(4) (4) The existence of a unified order in the universeThe existence of a unified order in the universe. To attribute this . To attribute this
order to random chance is most improbable without a universal will order to random chance is most improbable without a universal will
(intelligent force).(intelligent force).
(5) (5) The realization that for this universe to exist as it does, there must be The realization that for this universe to exist as it does, there must be
a Sustainer. a Sustainer. The complexity for its being sustained, and dependability of The complexity for its being sustained, and dependability of
things to other things affecting it besides itself, indicate the things to other things affecting it besides itself, indicate the
determination by a determination by a 'cosmic force'cosmic force.‘.‘
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(6) (6) Inherent preparedness in our creation, as well as in animals, Inherent preparedness in our creation, as well as in animals,
plants, etc. plants, etc. This preparedness cannot be something evolved because This preparedness cannot be something evolved because
without it, that animals or plants would not have any chance to begin without it, that animals or plants would not have any chance to begin
to survive in the first place.to survive in the first place.
(7) (7) Time and the aging factor in our UniverseTime and the aging factor in our Universe. This would make us . This would make us
ponder concerning the meta-concept of the infinity (past) and ponder concerning the meta-concept of the infinity (past) and
eternity (future) - the concepts of the Divine.eternity (future) - the concepts of the Divine.
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(8) (8) The 'law' of probability. The 'law' of probability. The computation which actually informs The computation which actually informs
us (mathematically) of the utter remoteness of creation being the us (mathematically) of the utter remoteness of creation being the
outcome of chance accidents.outcome of chance accidents.
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A BRIEF OVERVIEW OF THE COURSE & METHOD OF APPROACH A BRIEF OVERVIEW OF THE COURSE & METHOD OF APPROACH
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The term The term TAUTAUHHEEDEED is derived from Arabic word " is derived from Arabic word "AhadAhad”(Absolute One) - ”(Absolute One) -
""WahadaWahada" (Oneness attested) “" (Oneness attested) “Yuwaa-hiduYuwaa-hidu" (he unify or attest to the " (he unify or attest to the
Oneness) – “Oneness) – “Tauhii-danTauhii-dan” (you attest to its' Oneness). ” (you attest to its' Oneness).
Therefore it implies an act of attesting to the Belief in the Oneness of Therefore it implies an act of attesting to the Belief in the Oneness of
Allah (God) Who is the Absolute One; by first by seeking knowledge and Allah (God) Who is the Absolute One; by first by seeking knowledge and
verifying the truth in them, so as to arrive at conviction in our hearts and verifying the truth in them, so as to arrive at conviction in our hearts and
mind, and manifesting the effect of this in our life, through words and mind, and manifesting the effect of this in our life, through words and
deeds.deeds.
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““Abraham was not a Jew nor yet a ChristianAbraham was not a Jew nor yet a Christian, but he was true in , but he was true in
faith and faith and bowed his will to Allah's bowed his will to Allah's (“(“HANEEFAN-MUSLIMANHANEEFAN-MUSLIMAN” ”
which is as a Muslim following a way of life ‘which is as a Muslim following a way of life ‘al-ISLAMal-ISLAM’) and he set ’) and he set
not any as partners with Allah.”not any as partners with Allah.”((Qur’an: Aali ‘Imran: 3: 67Qur’an: Aali ‘Imran: 3: 67))
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““And And who turns away from the religion of Abraham but such who turns away from the religion of Abraham but such
as debase their souls with folly?as debase their souls with folly? Him (Abraham) We chose Him (Abraham) We chose
and rendered pure in this world: and he will be in the and rendered pure in this world: and he will be in the
Hereafter in the ranks of the Righteous.Hereafter in the ranks of the Righteous.
Behold! His Lord said to him: Behold! His Lord said to him: "Submit (thy will to Me)" "Submit (thy will to Me)" He said: He said:
""I bow (my will) to the Lord and Cherisher of the universeI bow (my will) to the Lord and Cherisher of the universe.“ .“
((Qur’an: Baqarah: 2:130-131Qur’an: Baqarah: 2:130-131) )
There are five approaches or methodology (types) of attesting to the There are five approaches or methodology (types) of attesting to the
existence of the One and only God (Allah) – in the Islamic tradition existence of the One and only God (Allah) – in the Islamic tradition
(that I was taught) , which as Muslims we are to be inculcated with - (that I was taught) , which as Muslims we are to be inculcated with -
each having a specific expectation, as will be explained herewith, are :each having a specific expectation, as will be explained herewith, are :
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(1) TAU(1) TAUHHIID AL-KHALI-QIYYAHIID AL-KHALI-QIYYAH
(2) TAUHEED AR-RUBUB-BIYYAH
( 3) TAU( 3) TAUHHEED AL - ULU-HIYYAH or 'UBUDIYYAHEED AL - ULU-HIYYAH or 'UBUDIYYAH
(4) TAU(4) TAUHHEED AS-SIFATEED AS-SIFAT
(5) TAUHEED AL-ASMA'
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The true aspiration towards being close to our The true aspiration towards being close to our
Compassionate and Loving Creator, has to begin by Compassionate and Loving Creator, has to begin by
knowing Him and with striving towards achieving His knowing Him and with striving towards achieving His
Pleasure (Pleasure (Mardhaa-tillahMardhaa-tillah - - ) following the ) following the
path of path of TAUTAUHHEEDEED – leading to the love of Allah. – leading to the love of Allah.
To attain this, Allah s.w.t. has provided the Guidance To attain this, Allah s.w.t. has provided the Guidance
and the Guide, the Last Messenger, Seal of the and the Guide, the Last Messenger, Seal of the
Prophethood, Prophet Muhammad s.a.a.w.:Prophethood, Prophet Muhammad s.a.a.w.:
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Say [O Prophet]: "Say [O Prophet]: "If you love Allah, follow me If you love Allah, follow me
(TABI-’UUNI), [and]Allah will love you and forgive you your (TABI-’UUNI), [and]Allah will love you and forgive you your
sinssins; for Allah is much-forgiving, a dispenser of grace.“; for Allah is much-forgiving, a dispenser of grace.“
Say: “(Say: “(TA-’AHTA-’AH - Obey) Pay heed unto Allah and the - Obey) Pay heed unto Allah and the
Messenger.” And if they turn away - verily, Allah does not Messenger.” And if they turn away - verily, Allah does not
love those who deny the truth (love those who deny the truth (KAAFIRINKAAFIRIN).”).”
((Qur’an: Aali ‘Imran: 3: 31-32Qur’an: Aali ‘Imran: 3: 31-32))
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Say [O Prophet]: "I am but a mortal man like all of you. It Say [O Prophet]: "I am but a mortal man like all of you. It
has been revealed unto me that your God is the One and has been revealed unto me that your God is the One and
Only God. Hence, whoever looks forward [with hope and Only God. Hence, whoever looks forward [with hope and
awe] to meeting his Sustainer [on Judgment Day], let him awe] to meeting his Sustainer [on Judgment Day], let him
do righteous deeds, and (do righteous deeds, and (LAA YUSH-RIKLAA YUSH-RIK) let him not ) let him not
ascribe unto anyone or anything a share in (‘ascribe unto anyone or anything a share in (‘IBAADATI - IBAADATI -
ROBROB) the worship due to his Sustainer!") the worship due to his Sustainer!"
((Qur’an: Kahfi: 18: 110Qur’an: Kahfi: 18: 110))
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CONCLUSION:CONCLUSION:
Thus the Concept of Thus the Concept of TauTauhheedeed which serves as the which serves as the
foundation of the teachings of Islam can only be foundation of the teachings of Islam can only be
accomplished by following no other way except the way accomplished by following no other way except the way
shown by Allah s.w.t. through His prophets and shown by Allah s.w.t. through His prophets and
Messengers. Messengers.
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CONCLUSION:CONCLUSION:
The Last of Allah’s Prophets and Messengers, who came The Last of Allah’s Prophets and Messengers, who came
to supersede them all, guided by Allah's revelation to to supersede them all, guided by Allah's revelation to
establish establish al-Islamal-Islam as the perfected as the perfected Deen al-IslamDeen al-Islam, is , is
prophet prophet Muhammad ibnu 'Abdillah s.a.w - Muhammad ibnu 'Abdillah s.a.w - the Last the Last
Messenger and the Seal of prophethood. Messenger and the Seal of prophethood.
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CONCLUSION:CONCLUSION:
And certainly there will be no other prophet after him. And certainly there will be no other prophet after him.
That is why the That is why the Kalimah of al-Islam Kalimah of al-Islam for every Muslim for every Muslim
must be completed with : must be completed with :
MUHAM-MADUR-RA-SUU-LULLAHMUHAM-MADUR-RA-SUU-LULLAH"Muhammad is the Messenger of Allah". "Muhammad is the Messenger of Allah".
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CONCLUSION:CONCLUSION:
And further elaborations afterAnd further elaborations after TAUTAUHHEEDEED would include would include
aspects emanating from it such as:aspects emanating from it such as: (AL- ‘ADALAH) : (AL- ‘ADALAH) :
QADHA’-WAL-QADR QADHA’-WAL-QADR (SAM-’IYYAT) : (SAM-’IYYAT) :
AL-GHAYB– RISAALAH - NUBUWWAT AL-GHAYB– RISAALAH - NUBUWWAT (AL-AAKHIRAH)(AL-AAKHIRAH)
QIYAMAH – HISAB – MIZAN – SIRAT – JANNAH - AN-NARQIYAMAH – HISAB – MIZAN – SIRAT – JANNAH - AN-NAR
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A BRIEF OVERVIEW OF ITS HISTORY AND RELEVANCE FOR MUSLIMSA BRIEF OVERVIEW OF ITS HISTORY AND RELEVANCE FOR MUSLIMS
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IN THE NAME OF ALLAH,IN THE NAME OF ALLAH,MOST COMPASSIONATE,MOST COMPASSIONATE,MOST MERCIFUL.MOST MERCIFUL.
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IN THE NAME OF ALLAH,IN THE NAME OF ALLAH,MOST COMPASSIONATE,MOST COMPASSIONATE,MOST MERCIFUL.MOST MERCIFUL.
““O ye who believe! Obey Allah and obey the Messenger and those O ye who believe! Obey Allah and obey the Messenger and those
charged with authority among you. charged with authority among you.
If ye differ in anything among yourselves, refer it to Allah and His If ye differ in anything among yourselves, refer it to Allah and His
Messenger if ye do believe in Allah and the Last DayMessenger if ye do believe in Allah and the Last Day: that is best, : that is best,
and most suitable for final determination.” and most suitable for final determination.”
((Qur’an: An-Nisa’: 4: 49Qur’an: An-Nisa’: 4: 49))
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““The best of mankind – (believers) – are in The best of mankind – (believers) – are in
my generation, then (a generation) after it, my generation, then (a generation) after it,
and then (another generation) after that.”and then (another generation) after that.”
((Hadith reported by Bukhary and MuslimHadith reported by Bukhary and Muslim))
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““Allah most Exalted will never allow the affairs of Allah most Exalted will never allow the affairs of
my ummah to be with what deviates (from Truth) my ummah to be with what deviates (from Truth)
forever; so follow the majority (of my ummah – forever; so follow the majority (of my ummah –
SAWAA-DUL-A’-ZOMSAWAA-DUL-A’-ZOM). Allah’s hand is upon the ). Allah’s hand is upon the
Jama’ah Jama’ah (united community), whoever defers away (united community), whoever defers away
from it , defers toward Hell-fire.” from it , defers toward Hell-fire.”
((Hadith reported by al-Hakim from Ibn JarirHadith reported by al-Hakim from Ibn Jarir))
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SALAF GENERATION
Due to politics
AHLUS-SUNNAH WAL JAMA’AH
SHI’AH - ‘ALI UMAYYAD
Due to Hellenistic influence
QADARIYYAH JABARIYYAHMU’TAZILAH
MURJI ’AHJAHMIYAH MUJASSIMAH
KHAWARIJ
KHALAF GENERATION
RAWAAFEED QARAMATIYAH
ABBASIYYAH
ETC.
Proliferation of Proliferation of KALAM KALAM
No disputation in matters No disputation in matters AQEEDAHAQEEDAH
Beginning of disputation in matters Beginning of disputation in matters AQEEDAHAQEEDAH Theological Theological discussionsdiscussions
“Amongst you, after receiving guidance, you will not go astray except
for those who then enter into debates (merely for argument sake) .”
Then he (Prophet s.a.w.) recited a verse (Qur’an: Zukhruf: 43: 58):
“They raise not the objection save for argument.
Nay! but they are a contentious folk.”
(Hadith quoted by Imam Ibn Hajar in “Az-Zawajir”)
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FIQH(MADZHAB)
EXTREME DEFICIENT
AQEEDAH(TAUHEED)
ISLAMICWORLDVIEW
TABDI’TABDI’
TAKFIRTAKFIR
WALA’- WAL - BARA’
RELIGIOUSRELIGIOUSPLURALISMPLURALISM
FASIQFASIQ
SECULARHUMANISM
JIHAD – AL - JANNAHLIFE
MOTIVATION(DA’WAH )
MATERIALISMMATERIALISMHEDONISMHEDONISM
Tendency - obsession Tendency - obsessionSAWAA-DUL- A’ZOM
UMMATAN WASOTAN
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TO CONTINUE ….
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CONSIDER:CONSIDER: Our learning journey is never staticOur learning journey is never static.
When we strive to understand deeper a given object of knowledge,
seeking to discover whatever profound meanings contain within it,
requiring much thinking, contemplation in processing our thoughts
while interacting with the information, till we uncover layers upon layers
of meanings, thereby increasing our understanding, we are adding
quality and it is this this mode of acquisition which I deem as “vertical”.
Thus, to me a Muslim’s learning is never static, although the subjects
we may be speaking of is similar, especially those regarded as “Fardhu
‘Ain” which I always like to re-visit and share.
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CONSIDER:CONSIDER: Our learning journey is never staticOur learning journey is never static.
Perhaps the common ‘understanding’ of what constitute Fardhu ’Ain,
amongst our community, may have been grossly misperceived because
too often, we imply increase in knowledge only in the horizontal sense.
Knowledge of the Fardhu ‘Ain for a Muslim actually is always judged
in accordance with whatever obligations he/she is commanded by the
religion to uphold. As this responsibilities increases when his social role
changes, so too would be the Fardhu ‘Ain knowledge he/she has to or
obligated (by our religion) or to (religiously) acquire them.
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CONSIDER:CONSIDER: Our learning journey is never staticOur learning journey is never static.
We should ponder deeper on the saying:
““To seek knowledge is obligatory upon every Muslim (male & female)”To seek knowledge is obligatory upon every Muslim (male & female)”
If you say, we seek “knowledge” then we should ask what is
“knowledge”?
Is there a difference between the ‘traditional’ Islamic perspective of
its meaning with what was taught by the ‘conventional’ worldview?
Is there any difference between “knowledge” and “information” ?
Are there not many types or categories of knowledge? How do we go
about prioritizing them? ... etc.
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Epistemology: from Greek ἐπιστήμη(epistēmē),
meaning "knowledge, science",
and λόγος (logos), meaning "study of"
- is the branch of philosophy concerned
with the nature and scope (limitations) of knowledge. It addresses the questions:
What is knowledge?
How is knowledge acquired?
How do we know what we know?
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Knowledge is a collection of Knowledge is a collection of factsfacts, , informationinformation, ,
and/or and/or skillsskills acquired through experience or acquired through experience or educationeducation or or
(more generally) the theoretical or practical understanding of (more generally) the theoretical or practical understanding of
a subject. a subject.
It can be implicit (as with practical skill or expertise) or It can be implicit (as with practical skill or expertise) or
explicit (as with the theoretical understanding of a subject); explicit (as with the theoretical understanding of a subject);
and it can be more or less formal or systematic.and it can be more or less formal or systematic.
OXFORD DICTIONARIES’ DEFINITION:
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factsfacts, , informationinformation
SkillsSkills
KnowledgeKnowledge
educationeducation
MA’-LUMAT(information; facts)
SINA’-AH (skills, industrious);
FANNIYAH (artistry);
’ILM – (science and knowledge)
TA-ADDIB; - which includesTA’-LIM; TAR-BIYYAH; TAZKIYYAH, etc.
EQUIVALENT TERMS USED IN ISLAM
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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 a thing or object of knowledge in the soul
of the subject; and simultaneously,..... Knowledge is the soul’s of the subject; and simultaneously,..... Knowledge is the soul’s
arrival (arrival (wuwussulul- ) at the meaning of that thing or the - ) at the meaning of that thing or the
object of knowledge.”object 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
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Thus, perspective of Education in Islam can be defined:
““... Recognition and acknowledgement, progressively instilled ... Recognition and acknowledgement, progressively instilled
into man, of the proper places of things in the order of into man, of the proper places of things in the order of
creation, such that it leads to the recognition and creation, such that it leads to the recognition and
acknowledgement of the proper place of God in the order of acknowledgement of the proper place of God in the order of
being and existence.”being and existence.”
EPISTEMOLOGY
Quoted from: “The Educational Philosophy and Practice of Quoted from: “The Educational Philosophy and Practice of Syed Muhammad Naquib Al-Attas” by Wan Mohd Nor Syed Muhammad Naquib Al-Attas” by Wan Mohd Nor
Wan Daud (ISTAC publication).Wan Daud (ISTAC publication).
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EPISTEMOLOGY
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“ “Has there not been over Man a long period of Time, when he was Has there not been over Man a long period of Time, when he was
nothing--(not even) mentioned?― Verily We created Man from a nothing--(not even) mentioned?― Verily We created Man from a
drop of mingled sperm, in order to try him: so We gave him (the drop of mingled sperm, in order to try him: so We gave him (the
gifts), of Hearing and Sight. We showed him the Way: whether he gifts), of Hearing and Sight. We showed him the Way: whether he
be grateful or ungrateful (rests on his will).” be grateful or ungrateful (rests on his will).”
((Qur’an: al-Insan: 76:1-3Qur’an: al-Insan: 76:1-3))
EPISTEMOLOGY
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(Allah) Most Gracious! It is He Who has taught Allah) Most Gracious! It is He Who has taught
((‘ALAMA‘ALAMA) the Qur'an. He has created man: He ) the Qur'an. He has created man: He
has taught him has taught him AL-BAYAANAL-BAYAAN : speech (and : speech (and
Intelligence) Intelligence)
((Qur’an: ar-Rahmaan: 55:1-4Qur’an: ar-Rahmaan: 55:1-4))
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” ”It is He (Allah) Who has sent amongst the Unlettered It is He (Allah) Who has sent amongst the Unlettered
a messenger (Prophet Muhammad s.a.w.) from a messenger (Prophet Muhammad s.a.w.) from
among themselves, to among themselves, to rehearse to them His Signsrehearse to them His Signs, to , to
sanctify themsanctify them, and to , and to instruct them instruct them in Scripture and in Scripture and
Wisdom― although they had been, before, in manifest Wisdom― although they had been, before, in manifest
error― “error― “
((Qur’an: Jumu’ah:62: 2Qur’an: Jumu’ah:62: 2) )
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““As well as (As well as (to confer all these benefits uponto confer all these benefits upon) others of them, who ) others of them, who
have not already joined them: and He is Exalted in Might, Wise. have not already joined them: and He is Exalted in Might, Wise.
Such is the Bounty of Allah, which He bestows on whom He will: Such is the Bounty of Allah, which He bestows on whom He will:
and Allah is the Lord of the highest bounty.” and Allah is the Lord of the highest bounty.”
((Qur’an: Jumu’ah: 63: 3-4Qur’an: Jumu’ah: 63: 3-4) )
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To understand how we as human learn, let us analyse
the computer (a product attempted by human to create
an imitation or artificial intelligence)
Computerization is a total system comprising of:
[1] INPUT
[2] PROCESSING
[3] OUTPUT
EPISTEMOLOGY
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INPUT - PROCESSING - OUTPUTINPUT - PROCESSING - OUTPUT
EPISTEMOLOGY
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KEYBOARDTHUMB-DISK-DRIVES
SCANNER MOUSE
FEED TO CPU TO BE PROCESSED
EPISTEMOLOGY
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• KEYBOARD
• MOUSE
• THUMB/DISK DRIVE
• SCANNER
• BLUE-TOOTH/
WIRELESS
THE FIVE SENSES:
SIGHT, SOUND, TOUCH, SMELL,
TASTE.
TRUE REPORT
EXTRA-SENSORY -INSPIRATION,
DREAM, INTUITION, BURST OF
BRILLIANCE
COMPUTERCOMPUTER HUMAN BEINGHUMAN BEING
EPISTEMOLOGY
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EPISTEMOLOGY
PROCESSING TAKESPROCESSING TAKESPLACE HEREPLACE HERE
INPUT
OUTPUT(FEEDBACK)
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MemoryMemory
Linguistic & literacyLinguistic & literacy
Logic & musicLogic & music
Deductive - inductiveDeductive - inductive
Speculative extrapolationSpeculative extrapolation
Emotive - empathyEmotive - empathy
Contemplative - intuitionContemplative - intuition
Extraneous linkageExtraneous linkage
COMPUTERCOMPUTER HUMAN BEINGHUMAN BEING
EPISTEMOLOGY
• Control unit – storage, speed
• ROM – Read only memory
• RAM – Random access memory
• BIOS – Basic input-output
System
• DOS – Disk operating System;
Drivers etc.
• ALU – Arithmetic logic unit
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EPISTEMOLOGY
SCREEN MONITOR
PRINTER - SCANNERTHUMB-DISK-DRIVES
FROM CPU TO OUTPUT FROM CPU TO OUTPUT OR BE SAVED, PRINTEDOR BE SAVED, PRINTED
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SpeechSpeech
ActionsActions
CreativityCreativity
BehaviourBehaviour
Disposition (Disposition (akhlaqakhlaq))
COMPUTERCOMPUTER HUMAN BEINGHUMAN BEING
EPISTEMOLOGY
• Monitor – screenMonitor – screen
• Printer – scannerPrinter – scanner
• Thumb-driveThumb-drive
• Disk-driveDisk-drive
• Sound-systemSound-system
• ProjectorProjector
• Other devicesOther devices
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EPISTEMOLOGY
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Thus, what our Prophet Muhammad s.a,w. received was
not something new - as this phenomena had already
occurred before him.
Thus those, termed the “People of the Book” amongst
those of Abrahamic line i.e. the Jews and Christians,
would be the independent parties than can corroborate -
not deny but confirm this.
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EPISTEMOLOGY
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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.
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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.
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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 knowledge to depths of knowledge to
a given information, a given information,
depending upon who depending upon who
contemplates upon it.contemplates upon it.
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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 comprehended by us it to be comprehended by us
human.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 he information, that he
may be said to arrive may be said to arrive
at knowledge (i.e. at knowledge (i.e.
when it becomes when it becomes
meaningful).meaningful).
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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..
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NoteNote: :
Arabic word “Arabic word “universeuniverse” and “” and “a scholar; one who a scholar; one who
is knowledgeableis knowledgeable” is spelt: ” is spelt:
( )( )
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A REMINDER TO MUSLIMS FROM LESSONS ON ISLAMIC “ADAB”
79
IN THE NAME OF ALLAH, MOST GRACIOUS, MOST MERCIFUL
Especially requiredEspecially required
since most participants in since most participants in
this class are Muslims this class are Muslims
who may require this who may require this
important reminder.important reminder.**
ADDENDUMADDENDUM
** Hope those non- Hope those non-Muslim or participants Muslim or participants new to Islam in this new to Islam in this class can understand class can understand and appreciate the and appreciate the reason for this preludereason for this prelude
LESSONS FROM BEGINNERS’ COURSEAll Rights Reserved ©Zhulkeflee Hj Ismail.2014
““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.”
SPECIAL CHARACTERISTICS OF THE TRULY WISE
And the wise (those who truly know), will always look at what they are And the wise (those who truly know), will always look at what they are
ignorant of, maintaining humility , striving to continue learning, rather ignorant of, maintaining humility , striving to continue learning, rather
than become conceited with whatever little they had already learnt.than become conceited with whatever little they had already learnt.
THE HEEDLESS
THE IGNORANT
THE NEGLIGENT
THE WISE
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ADDENDUMADDENDUM
LESSONS FROM BEGINNERS’ COURSEAll Rights Reserved ©Zhulkeflee Hj Ismail.2014
BLACK space representsInfinite Knowledge“We don’t even knowthat we don’t know them”
The GREEN area represents whatever Knowledge that we have.
RED line (circumference) indicates our encounter with knowledge which we now realize we do not know; which motivates us to acquire them.
The beginning of Wisdom is when you realize you do not know!The beginning of Wisdom is when you realize you do not know!
ADDENDUMADDENDUM
LESSONS FROM BEGINNERS’ COURSE
*Extracted and elaborated from “Beginners’ Manual on Islam” by Ustaz Zhulkeflee Hj ismail (PERGAS)
All Rights Reserved ©Zhulkeflee Hj Ismail.2014
BLACK space representsInfinite Knowledge“We don’t even knowthat we don’t know them”
The GREEN area represents whatever Knowledge that we have.
When we acquire these, our knowledge grows and grows (DARK GREEN area )
*Extracted and elaborated from “Beginners’ Manual on Islam” by Ustaz Zhulkeflee Hj ismail (PERGAS)
ADDENDUMADDENDUM
LESSONS FROM BEGINNERS’ COURSEAll Rights Reserved ©Zhulkeflee Hj Ismail.2014
BLACK space representsInfinite Knowledge“We don’t even knowthat we don’t know them”
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.
When we acquire these, our knowledge grows (DARK GREEN area )
“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)
ADDENDUMADDENDUM
LESSONS FROM BEGINNERS’ COURSEAll Rights Reserved ©Zhulkeflee Hj Ismail.2014
SINCERE ADVICE TO MUSLIM ‘ INTELLECTUALS ’
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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.
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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.
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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.
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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 ‘For even to ‘denydeny’ something, Islam requires a “’ 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 will be taught (in this module, Muslims will be taught (in this module, insha-Allah, insha-Allah) )
how to think; especially the three intellectual postulates: (how to think; especially the three intellectual postulates: (HUKM ‘AQLHUKM ‘AQL) )
– i.e. – i.e. WAJIBWAJIB (inevitability), (inevitability), HARUSHARUS (possibility), and (possibility), and MUSTAHILMUSTAHIL
(rational impossibility).(rational impossibility).
Have we learnt this? Perhaps many “Have we learnt this? Perhaps many “may not know, that they knowmay not know, that they know!”!”
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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. (intellectually) harmed.
They should be told that “They should be told that “scepticismscepticism” is not knowledge, but only an ” is not knowledge, but only an
admission of one’s “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.All Rights Reserved ©Zhulkeflee Hj Ismail.2014
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”
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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.
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“Knowledge is hostile to the haughty youth,
just as flood water is hostile to the highlands.”
A SCHOLAR WROTE (POEM)A SCHOLAR WROTE (POEM)
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A SCHOLAR WROTE (POEM)A SCHOLAR WROTE (POEM)
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““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.”
A SCHOLAR WROTE (POEM)A SCHOLAR WROTE (POEM)
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Lesson # 2
A BRIEF OVERVIEW OF THE COURSE & METHOD OF APPROACH A BRIEF OVERVIEW OF THE COURSE & METHOD OF APPROACH
USING OF REASON (USING OF REASON (AQLIYYAHAQLIYYAH) ) AS ONE OF THE MEANS OF DEVELOPING AS ONE OF THE MEANS OF DEVELOPING IIMANIIMAN (FAITH) (FAITH)
TO BE CONTINUED ..... TO BE CONTINUED ..... INSHA-ALLAH .. ININSHA-ALLAH .. IN
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96
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/
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All welcome to visit my web-blog:All welcome to visit my web-blog:
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