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Slideshare (lesson#2b)tauheed-course-(batch#5-aug-dec-2015)-2-september-2015

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SOME IMPORTANT CORNERSTONE OF ISLAMIC THOUGHTS

Criterion of Antithesis

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Slideshare (lesson#2b)tauheed-course-(batch#5-aug-dec-2015)-2-september-2015

  1. 1. Using curriculum he has developed especially for English-speakingUsing curriculum he has developed especially for English-speaking Muslim 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)” IN THE NAME OF ALLAHIN THE NAME OF ALLAH MOST COMPASIONATEMOST COMPASIONATE MOST MERCIFULMOST MERCIFUL # 2b# 2b For further information and registrationFor further information and registration contact Econtact E-mail :-mail : ad.fardhayn.sg@gmail.comad.fardhayn.sg@gmail.com or +65 81234669 / +65 96838279or +65 81234669 / +65 96838279 LESSON ““INTRODUCTION TO STUDY OFINTRODUCTION TO STUDY OF TAUTAUHHEED – (AQA’ID)EED – (AQA’ID)”” Intermediate Level Islamic course in English for AdultsIntermediate Level Islamic course in English for Adults conducted by Ustaz Zhulkeflee Hj Ismailconducted by Ustaz Zhulkeflee Hj Ismail BATCH - #5 [AUGUST-DEC-2015] Updated 2 September 2015Updated 2 September 2015 18 weekly class starting:18 weekly class starting: 12th AUGUST 201512th AUGUST 2015 Every Wadnesday night @ 8pm – 10pmEvery Wadnesday night @ 8pm – 10pm Wisma Indah, 450 Changi Road,Wisma Indah, 450 Changi Road, #02-00 next to Masjid Kassim#02-00 next to Masjid Kassim All Rights Reserved © Zhulkeflee Hj Ismail (2015)) HOW DO WE THINK? IT CAN ALSO BE AIT CAN ALSO BE A REFRESHER COURSE FORREFRESHER COURSE FOR MUSLIM PARENTS,MUSLIM PARENTS, EDUCATORS, INEDUCATORS, IN CONTEMPORARYCONTEMPORARY SINGAPORE.SINGAPORE. OPEN TO ALLOPEN TO ALL
  2. 2. ““And remember! your Lord caused to be declaredAnd remember! your Lord caused to be declared (publicly): "If ye are grateful, I will add more (favours)(publicly): "If ye are grateful, I will add more (favours) unto you; but if ye show ingratitude, truly Myunto you; but if ye show ingratitude, truly My punishment is terrible indeed."punishment is terrible indeed." ((Qur’an: ibrahim: 14: 7Qur’an: ibrahim: 14: 7)) All Rights Reserved © Zhulkeflee Hj Ismail (2015))
  3. 3. ROB-BANAA- AN-FA’-NAA -BI-MAA- ‘AL-LAM-TA-NAA O our Lord! Make us to benefit from what You have taught usO our Lord! Make us to benefit from what You have taught us.. All Rights Reserved © Zhulkeflee Hj Ismail (2015))
  4. 4. ROB-BI –’AL-LIM- NAL- LA-DzI- YAN-FA- ‘UNAROB-BI –’AL-LIM- NAL- LA-DzI- YAN-FA- ‘UNA O Lord! Teach us whatever that is beneficial for us.O Lord! Teach us whatever that is beneficial for us. All Rights Reserved © Zhulkeflee Hj Ismail (2015))
  5. 5. A MODERNA MODERN PARABLEPARABLE ““THE JIG-SAW PUZZLE”THE JIG-SAW PUZZLE” By : Ustaz Zhulkeflee Hj Ismail.By : Ustaz Zhulkeflee Hj Ismail. 5 All Rights Reserved © Zhulkeflee Hj Ismail (2014))
  6. 6. Information gathered are like pieces of jig-saw puzzle. 6 All Rights Reserved © Zhulkeflee Hj Ismail (2014))
  7. 7. 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. 7 All Rights Reserved © Zhulkeflee Hj Ismail (2014))
  8. 8. 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 place and purpose. 8 All Rights Reserved © Zhulkeflee Hj Ismail (2014))
  9. 9. Thus, some people may feel that they have ‘knowledge’, whereas what they possess may just be merely ‘information’. 9 All Rights Reserved © Zhulkeflee Hj Ismail (2014))
  10. 10. Actually by “knowledge”, we are referring to the relevant “meaning of that subject that we seek to acquire, arriving in our soul ...” 10 All Rights Reserved © Zhulkeflee Hj Ismail (2014))
  11. 11. 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. 11 All Rights Reserved © Zhulkeflee Hj Ismail (2014))
  12. 12. When we speak of “knowledge” as referring to “meaning” , it is: 12 All Rights Reserved © Zhulkeflee Hj Ismail (2014))
  13. 13. When we speak of “knowledge” as referring to “meaning” , it is: “ ... the arrival of meaning of not just the subject per se, but how it relates to whatever knowledge which we already possess within our soul.” 13 All Rights Reserved © Zhulkeflee Hj Ismail (2014))
  14. 14. Thus education is said to be “organic” liken to a living organism – which pertains to the growth of our soul. 14 All Rights Reserved © Zhulkeflee Hj Ismail (2014))
  15. 15. Thus education is said to be “organic” liken to a living organism – which pertains to the growth of our soul. Education is not a mechanical construct, but it entails nurturing of something with Life – educators to be likened as the gardeners not engineers. 15 All Rights Reserved © Zhulkeflee Hj Ismail (2014))
  16. 16. Actually, (in Islamic education), when acquiring any pieces of it (information), you (as students) should also be learning what its meaning and significance is, and how it is to be applied (fixed) unto what you already possess thus far – increasing your growth. 16 All Rights Reserved © Zhulkeflee Hj Ismail (2014))
  17. 17. This can only be possible when such pieces are given to you by one who has true ownership of these, and who consents to give them to you and helps you with how you should understand them, and to form (or attach) them unto your own overall worldview. 17 All Rights Reserved © Zhulkeflee Hj Ismail (2014))
  18. 18. Thus, you must also be learning from the right person, i.e. those who has ‘seen’ the full - the completed picture. Only they are the ones who can rightfully teach you how you are to make each pieces to become meaningful to what you already possess. 18 All Rights Reserved © Zhulkeflee Hj Ismail (2014))
  19. 19. 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 may have a limited vision of what the teacher was teaching. 19 All Rights Reserved © Zhulkeflee Hj Ismail (2014))
  20. 20. Thus traditional teachers often encourage revision – (if individually, the Malay term used, that I remember was “menderas”), or if in group discussion, as “halaqah” (study circle). 20 All Rights Reserved © Zhulkeflee Hj Ismail (2014))
  21. 21. Thus traditional teachers often encourage revision – (if individually, the Malay term used, that I remember was “menderas”), or if in group discussion, as “halaqah” (study circle). Group sharing exercise, enhances your learning. 21 All Rights Reserved © Zhulkeflee Hj Ismail (2014))
  22. 22. Get into groupings (not more than 8) and doGet into groupings (not more than 8) and do a brief self-introduction to each other in thisa brief self-introduction to each other in this new group.new group. Discuss briefly – from given notesDiscuss briefly – from given notes #1#1 && #2#2 - what- what has thus far been covered in “has thus far been covered in “Introduction toIntroduction to TauTauhheedeed” - up to the previous lesson “” - up to the previous lesson “Causes ofCauses of wrong thinkingwrong thinking”..”.. 1.1. Briefly – share - what ‘Briefly – share - what ‘take-waystake-ways*’ you had*’ you had noted from the lesson; feedback, comments;noted from the lesson; feedback, comments; additionaladditional “*“*ah…haa-h sah…haa-h s !!”.”. 2.2. Prepare a summary (synopsis). Each group toPrepare a summary (synopsis). Each group to present a briefpresent a brief RECAPRECAP for the class to ease thefor the class to ease the continuation of the next lesson.continuation of the next lesson. You are given onlyYou are given only 30 minutes30 minutes to complete this assignmentto complete this assignment TAMRIN TAMRIN (EXERCISE (EXERCISE)) ““Can I get to knowCan I get to know you ? What haveyou ? What have we learnt?”we learnt?” HALAQAH All Rights Reserved © Zhulkeflee Hj Ismail (2015))
  23. 23. RE-CAP PREVIOUS LESSONRE-CAP PREVIOUS LESSON All Rights Reserved © Zhulkeflee Hj Ismail (2015))
  24. 24. RE-CAP PREVIOUS LESSONRE-CAP PREVIOUS LESSON All Rights Reserved © Zhulkeflee Hj Ismail (2015))
  25. 25. RE-CAP PREVIOUS LESSONRE-CAP PREVIOUS LESSON All Rights Reserved © Zhulkeflee Hj Ismail (2015))
  26. 26. RE-CAP PREVIOUS LESSONRE-CAP PREVIOUS LESSON All Rights Reserved © Zhulkeflee Hj Ismail (2015))
  27. 27. RE-CAP PREVIOUS LESSONRE-CAP PREVIOUS LESSON All Rights Reserved © Zhulkeflee Hj Ismail (2015))
  28. 28. RE-CAP PREVIOUS LESSONRE-CAP PREVIOUS LESSON All Rights Reserved © Zhulkeflee Hj Ismail (2015))
  29. 29. TO CONTINUETO CONTINUE All Rights Reserved © Zhulkeflee Hj Ismail (2015))
  30. 30. All Rights Reserved © Zhulkeflee Hj Ismail (2015))
  31. 31. Criterion of AntithesisCriterion of Antithesis Intellectual perception of all things, material or spiritual, tangible orIntellectual perception of all things, material or spiritual, tangible or intangible, revolves around 3 postulates:intangible, revolves around 3 postulates: [1] inevitability[1] inevitability ((WAJIBAHWAJIBAH);); When the evidence presents itself convincingly, such that we have toWhen the evidence presents itself convincingly, such that we have to make a certain conclusion (judgement) and cannot remain neutral ormake a certain conclusion (judgement) and cannot remain neutral or uncommitted.uncommitted. All Rights Reserved © Zhulkeflee Hj Ismail (2015))
  32. 32. Criterion of AntithesisCriterion of Antithesis Intellectual perception of all things, material or spiritual, tangible or intangible, revolves around 3 postulates: [2] possibility (HARUS); This generally is a position of neutrality, neither an acceptance nor a categorical rejection, but we remain open. (just like in cases when we say to it as: "Maybe, maybe not, or perhaps"). All Rights Reserved © Zhulkeflee Hj Ismail (2015))
  33. 33. Criterion of AntithesisCriterion of Antithesis Intellectual perception of all things, material or spiritual, tangible or intangible, revolves around 3 postulates: [2] possibility (HARUS); This generally is a position of neutrality, neither an acceptance nor a categorical rejection, but we remain open. (just like in cases when we say to it as: "Maybe, maybe not, or perhaps"). All Rights Reserved © Zhulkeflee Hj Ismail (2015))
  34. 34. Criterion of AntithesisCriterion of Antithesis Intellectual perception of all things, material or spiritual, tangible or intangible, revolves around 3 postulates: [2] possibility (HARUS); This generally is a position of neutrality, neither an acceptance nor a categorical rejection, but we remain open. (just like in cases when we say to it as: "Maybe, maybe not, or perhaps"). All Rights Reserved © Zhulkeflee Hj Ismail (2015))
  35. 35. Criterion of AntithesisCriterion of Antithesis Intellectual perception of all things, material or spiritual, tangible or intangible, revolves around 3 postulates: [3] impossibility (MUSTAHIL). In Islam, this third postulate in thinking is termed 'rational impossibility' or 'absurdity' or 'antithesis‘. All Rights Reserved © Zhulkeflee Hj Ismail (2015))
  36. 36. Criterion of AntithesisCriterion of Antithesis [3] impossibility (MUSTAHIL). The word 'impossible' may be clear to simplest of people. Here we are not taking its meaning in the general sense, but rather specific to thinking process - the ratio. i.e. rationally impossible or absurd, which our mind cannot even register. Not type of ‘impossible’ because it seems uncommon. But some of the best educated young people fail to differentiate between these two kinds of impossibilities (common and rational): All Rights Reserved © Zhulkeflee Hj Ismail (2015))
  37. 37. NOTENOTE: There are 2 kinds of ‘impossibility’: There are 2 kinds of ‘impossibility’ (a) Rational impossibility(a) Rational impossibility, whose existence or non-existence, when, whose existence or non-existence, when visualised, is unacceptable to the mind (e.g. when we say that “visualised, is unacceptable to the mind (e.g. when we say that “oneone ” is” is the quarter of "the quarter of "twotwo" and not “" and not “half of ithalf of it” , or that “” , or that “a part of an object isa part of an object is larger than the object itselflarger than the object itself” !? )” !? ) Or, when a proposition presented whichOr, when a proposition presented which inherently is self-contradictoryinherently is self-contradictory,, or inconsistent; or rational absurdity or antithesis;or inconsistent; or rational absurdity or antithesis; Thus, rightfully we have basis to reject such assertion or proposition .Thus, rightfully we have basis to reject such assertion or proposition . All Rights Reserved © Zhulkeflee Hj Ismail (2015))
  38. 38. NOTENOTE: There are 2 kinds of ‘impossibility’: There are 2 kinds of ‘impossibility’ (b) Common impossibility is that which, while not altogether unacceptable to the mind, does seem so by the force of our habit or to consider it as such because it it does not occur ordinarily (customarily). Eventually, however, we learn that it is not the same as rational impossibility (e.g. like soaring to the sky, talking to people and seeing things from far corners of the earth or landing on the moon.) Actually, common impossibility still falls under the category of possible (HARUS) i.e. it is still not rationally impossible, and we remain neutral or open towards it – neither to accept yet nor to reject outright. All Rights Reserved © Zhulkeflee Hj Ismail (2015))
  39. 39. NOTENOTE: There are 2 kinds of ‘impossibility’: There are 2 kinds of ‘impossibility’ The criterion for dismissing a piece of information does not lie in the fact that it seems improbable and strange, but that it must be something which produces a mental antithesis * , an obvious absurdity - something glaringly inconsistent and therefore self- evidently false. •Antithesis : “Contrast of ideas expressed by parallelism of strongly contrasted“Contrast of ideas expressed by parallelism of strongly contrasted •words; opposition, contrast, direct opposite, or consisting of two opposites,words; opposition, contrast, direct opposite, or consisting of two opposites, contradiction, inconsistency to reason. etc. “contradiction, inconsistency to reason. etc. “ All Rights Reserved © Zhulkeflee Hj Ismail (2015))
  40. 40. NOTENOTE: There are 2 kinds of ‘impossibility’: There are 2 kinds of ‘impossibility’ Hence if a contention (proposition) produces such antithesis, we repudiate it, and if it does not, then we should refrain from repudiating it although we do not as yet believe it. We need to substantiate with evidence and convincing basis - for both cases, either of its acceptance or its categorical rejection. Without which, we hold to an open mind. All Rights Reserved © Zhulkeflee Hj Ismail (2015))
  41. 41. NOTENOTE: There are 2 kinds of ‘impossibility’: There are 2 kinds of ‘impossibility’ Therefore, an educated young man should not forget to differentiateTherefore, an educated young man should not forget to differentiate between these two kinds of impossibilities whenever he engages in anbetween these two kinds of impossibilities whenever he engages in an argument within himself about God, religion, and the Qur'an.argument within himself about God, religion, and the Qur'an. All Rights Reserved © Zhulkeflee Hj Ismail (2015))
  42. 42. All Rights Reserved © Zhulkeflee Hj Ismail (2015))
  43. 43. ““When a person possesses deep thought,When a person possesses deep thought, Then by everything is a lesson taught.”Then by everything is a lesson taught.” -Imam Abu Hamid al-Ghazzali (Rahimahullah)-Imam Abu Hamid al-Ghazzali (Rahimahullah) All Rights Reserved © Zhulkeflee Hj Ismail (2015))
  44. 44. 1.1. Pick up the paper and fall in the dustbin.Pick up the paper and fall in the dustbin. 2.2. Both of you stand together separately.Both of you stand together separately. 3.3. Why are you looking at the monkey outside when I amWhy are you looking at the monkey outside when I am inside.inside. 4.4. Will you hang the calendar or else, I will hang myself.Will you hang the calendar or else, I will hang myself. 5.5. I have 2 daughters, both are girls.I have 2 daughters, both are girls. 6.6. Give me a blue pen of any colour.Give me a blue pen of any colour. 7.7. The principal is revolving in the corridor.The principal is revolving in the corridor. 8.8. All of you stand in a straight circle.All of you stand in a straight circle. 9.9. Open the window let the air-force come in.Open the window let the air-force come in. All Rights Reserved © Zhulkeflee Hj Ismail (2015))
  45. 45. 1.1. The patient refused autopsy.The patient refused autopsy. 2.2. The patient has no previous history ofThe patient has no previous history of suicides.suicides. 3.3. The skin was moist and dry.The skin was moist and dry. 4.4. Occasional, constant, infrequent headaches.Occasional, constant, infrequent headaches. 5.5. Patient was alert and unresponsive.Patient was alert and unresponsive. FROM DOCTOR’S MEDICAL NOTE All Rights Reserved © Zhulkeflee Hj Ismail (2015))
  46. 46. All Rights Reserved © Zhulkeflee Hj Ismail (2015))
  47. 47. Surmise (conjecture) cannot be theSurmise (conjecture) cannot be the same as Truthsame as Truth "Yet behold, never can surmise (conjecture) take the"Yet behold, never can surmise (conjecture) take the place of Truth"place of Truth" ((Q: Najm 53 :28Q: Najm 53 :28)) All Rights Reserved © Zhulkeflee Hj Ismail (2015))
  48. 48. Surmise (conjecture) cannot be theSurmise (conjecture) cannot be the same as Truthsame as Truth From this verse, it stresses exactly the mind's logical process forFrom this verse, it stresses exactly the mind's logical process for establishing a fact or negating it.establishing a fact or negating it. In the matter of certitude, there is a great difference between proofIn the matter of certitude, there is a great difference between proof and denial.and denial. Thus we can be absolutely certain about an existence of an object ifThus we can be absolutely certain about an existence of an object if such existence is proven scientifically or logically.such existence is proven scientifically or logically. All Rights Reserved © Zhulkeflee Hj Ismail (2015))
  49. 49. Surmise (conjecture) cannot be theSurmise (conjecture) cannot be the same as Truthsame as Truth But we should not categorically deny the existence of an object or aBut we should not categorically deny the existence of an object or a piece of information just because there is no proof of it - unless thepiece of information just because there is no proof of it - unless the visualisation of that object or information produces a mentalvisualisation of that object or information produces a mental antithesis.antithesis. •Antithesis : “Contrast of ideas expressed by parallelism of strongly contrasted“Contrast of ideas expressed by parallelism of strongly contrasted •words; opposition, contrast, direct opposite, or consisting of two opposites,words; opposition, contrast, direct opposite, or consisting of two opposites, contradiction, inconsistency to reason. etc. “contradiction, inconsistency to reason. etc. “ All Rights Reserved © Zhulkeflee Hj Ismail (2015))
  50. 50. Surmise (conjecture) cannot be theSurmise (conjecture) cannot be the same as Truthsame as Truth If, however, the object or information is in the realm of possible,If, however, the object or information is in the realm of possible, then we should look at it the way we look at everything that is notthen we should look at it the way we look at everything that is not impossible. i.e.impossible. i.e. neither to accept it unquestionably nor to deny itneither to accept it unquestionably nor to deny it categorically.categorically. All Rights Reserved © Zhulkeflee Hj Ismail (2015))
  51. 51. TO CONTINUETO CONTINUE All Rights Reserved © Zhulkeflee Hj Ismail (2015))
  52. 52. All Rights Reserved © Zhulkeflee Hj Ismail (2015))
  53. 53. Limitations of the mindLimitations of the mind Another cornerstone of Islamic thought based on principles of the Qur'anAnother cornerstone of Islamic thought based on principles of the Qur'an is the distinction made on the between perceptions of the visible andis the distinction made on the between perceptions of the visible and invisible worlds.invisible worlds. There are two kinds of perceptions:There are two kinds of perceptions: (1) perception of the(1) perception of the true essencetrue essence of an object, andof an object, and (2) perception of(2) perception of the evidencethe evidence of its existence, although absoluteof its existence, although absolute perception of its essence may not be possibleperception of its essence may not be possible All Rights Reserved © Zhulkeflee Hj Ismail (2015))
  54. 54. Limitations of the mindLimitations of the mind The human mind can more or less perceive the essence of objects withinThe human mind can more or less perceive the essence of objects within a limited scope, the scope of the tangible world. But in the world of thea limited scope, the scope of the tangible world. But in the world of the intangible, it can only deduce the existence of an object from itsintangible, it can only deduce the existence of an object from its attributes or effects. This is an established fact.attributes or effects. This is an established fact. This latter kind of perception enables us to ascertain the existence of GodThis latter kind of perception enables us to ascertain the existence of God and some of His attributes of perfection through the signs He has givenand some of His attributes of perfection through the signs He has given us, and not because we can perceive His true essence.us, and not because we can perceive His true essence. All Rights Reserved © Zhulkeflee Hj Ismail (2015))
  55. 55. All Rights Reserved © Zhulkeflee Hj Ismail (2015))
  56. 56. Visualization and Conception Human mind's ability to abstraction (and deduction) enables him to know the reality of a thing beyond merely the physical perception. Thus distinction between visualization and conception - is another cornerstone of Islamic thought, which springs forth from the principles of the Qur'an. All Rights Reserved © Zhulkeflee Hj Ismail (2015))
  57. 57. Visualization and Conception VISUALIZATION “ To perceive the object with our senses or the mind's eye by picturing its essence” and CONCEPTION “Being aware of the existence of an object without the need to form a mental image of its essence” - All Rights Reserved © Zhulkeflee Hj Ismail (2015))
  58. 58. Visualization and Conception We cannot visualize all things we conceive. For, we may conceive the existence of an object through its manifestations, although we may not be able to visualize its form. The fact that we cannot visualize an object already conceived to exist, does not justify the claim that it does not exist. All Rights Reserved © Zhulkeflee Hj Ismail (2015))
  59. 59. Visualization and Conception Thus, for example, although we cannot imagine (visualize) that a paper, if cut in half and then stacked and pieces are each cut in half again, 45 times and stacked, would make a pile that reach the clouds; yet we can conceive it (i.e. its possibility) after a simple mathematical calculation. All Rights Reserved © Zhulkeflee Hj Ismail (2015))
  60. 60. Visualization and Conception Again, if a television set falls in our midst from one of the galaxies, would it not prove to us the existence of its maker and indicate that, that ‘being’, is a wise and intelligent scientist? Yet, despite this knowledge (concerning some of his attributes), we cannot visualize the essence of that maker because we have not seen or felt him; we do not know whether he is a human being or a robot. All Rights Reserved © Zhulkeflee Hj Ismail (2015))
  61. 61. Visualization and Conception But would it be logical to deny his existence altogether? .... just because we cannot visualize his essence, although we did conceive his existence as well as some of his attributes? All Rights Reserved © Zhulkeflee Hj Ismail (2015))
  62. 62. All Rights Reserved © Zhulkeflee Hj Ismail (2015))
  63. 63. Man's LimitationMan's Limitation Another cornerstone of Islamic thought based on the principles of the Qur'an is that we are incapable of perceiving the beginnings and ends of things. This is a fact. That is the way our minds and senses were created, even in the material world in which we live in, our limitations are obvious. All Rights Reserved © Zhulkeflee Hj Ismail (2015))
  64. 64. Man's LimitationMan's Limitation A sound that is too loud deafens us, and a light that is too bright blinds us as it blinded Prophet Moses a.s. Excessive closeness to an object prevents us from seeing it, and so does excessive remoteness from it. If this is true of the tangible world, it is much more so of the intangible world! TO BE CONTINUED All Rights Reserved © Zhulkeflee Hj Ismail (2015))
  65. 65. 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: 65All Rights Reserved © Zhulkeflee Hj Ismail (2015))

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