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UNDERSTANDING OF THE DEEN (AL-ISLAM)
Intermediate Islamic (FIQH) course in English
Conducted by Ustaz Zhulkeflee Hj Ismail...
EXCERPTS FROM:
LESSONS ON ISLAMICLESSONS ON ISLAMIC
CONCEPT OF ADABCONCEPT OF ADAB
By: Ustaz Zhulkeflee Hj IsmailBy: Ustaz...
All Rights Reserved © Zhulkeflee Hj Ismail (2015))
Among the most glaring weakness of Muslims being exposed to
contemporar...
All Rights Reserved © Zhulkeflee Hj Ismail (2015))
“ …. it is very much related to the Islamic concept of Education - for
...
All Rights Reserved © Zhulkeflee Hj Ismail (2015))
“ …. it is very much related to the Islamic concept of Education - for
...
All Rights Reserved © Zhulkeflee Hj Ismail (2015))
“ …. it is very much related to the Islamic concept of Education - for
...
All Rights Reserved © Zhulkeflee Hj Ismail (2015))
 SO, WHO ARE WE REALLY ?
 CAN WE HAVE MULTIPLE IDENTITY ?
 IS OUR UN...
All Rights Reserved © Zhulkeflee Hj Ismail (2015))
FURTHER ELUCIDATION OF THE
‘LIKENESS’ –(Parable)
IN UNDERSTANDING OF ID...
All Rights Reserved © Zhulkeflee Hj Ismail (2015))
ELUCIDATION OF THE ‘LIKENESS’ – (Parable) :
Wikipedia –
“In psychology ...
All Rights Reserved © Zhulkeflee Hj Ismail (2015))
ELUCIDATION OF THE ‘LIKENESS’ – (Parable) :
Thus the effect in the expr...
All Rights Reserved © Zhulkeflee Hj Ismail (2015))
ELUCIDATION OF THE ‘LIKENESS’ – (Parable) :
IDENTITY
Yet, most of these...
All Rights Reserved © Zhulkeflee Hj Ismail (2015))
ELUCIDATION OF THE ‘LIKENESS’ – (Parable) :
IDENTITY
All these may expl...
All Rights Reserved © Zhulkeflee Hj Ismail (2015))
ELUCIDATION OF THE ‘LIKENESS’ – (Parable) :
IDENTITY
Islam invites man ...
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“THE BULB OF AN ONION”
Just like the bulb of onion, we should begin fro...
All Rights Reserved © Zhulkeflee Hj Ismail (2015))
“THE BULB OF AN ONION”
ELUCIDATION OF THE ‘LIKENESS’ – (Parable) :
““O ...
All Rights Reserved © Zhulkeflee Hj Ismail (2015))
“THE BULB OF AN ONION”
ELUCIDATION OF THE ‘LIKENESS’ – (Parable) :
All Rights Reserved © Zhulkeflee Hj Ismail (2015))
“THE BULB OF AN ONION”
ELUCIDATION OF THE ‘LIKENESS’ – (Parable) :
““So...
All Rights Reserved © Zhulkeflee Hj Ismail (2015))
“THE BULB OF AN ONION”
Islam as AD-DEEN, guides a Muslim in every aspec...
All Rights Reserved © Zhulkeflee Hj Ismail (2015))
“THE BULB OF AN ONION”
Just like the onion growing layers in the earth,...
All Rights Reserved © Zhulkeflee Hj Ismail (2015))
“THE BULB OF AN ONION”
For Muslims, the concept of striving with TAQWA ...
All Rights Reserved © Zhulkeflee Hj Ismail (2015))
“THE BULB OF AN ONION”
For Muslims, the concept of striving with TAQWA ...
All Rights Reserved © Zhulkeflee Hj Ismail (2015))
“THE BULB OF AN ONION”
Just like the onion, our outer (superficial) ide...
All Rights Reserved © Zhulkeflee Hj Ismail (2015))
“A CHAMELEON”
A chameleon has a natural ability to change its appearanc...
All Rights Reserved © Zhulkeflee Hj Ismail (2015))
“A CHAMELEON”
Unfortunately, most country’s aim and objective policy on...
All Rights Reserved © Zhulkeflee Hj Ismail (2015))
“A HUMAN WEARING COSTUMES”
Therefore it would be better that all extern...
All Rights Reserved © Zhulkeflee Hj Ismail (2015))
“A HUMAN WEARING COSTUMES”
[2] Secondly, it should be fitting and gives...
All Rights Reserved © Zhulkeflee Hj Ismail (2015))
“A HUMAN WEARING COSTUMES”
Although for the purpose of sharing sense of...
All Rights Reserved © Zhulkeflee Hj Ismail (2015))
“A HUMAN WEARING COSTUMES”
ELUCIDATION OF THE ‘LIKENESS’ – (Parable) :
All Rights Reserved © Zhulkeflee Hj Ismail (2015))
“A HUMAN WEARING COSTUMES”
ELUCIDATION OF THE ‘LIKENESS’ – (Parable) :
...
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Signs for those who reflect …Signs for those who reflect …
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As reflected by
Ustaz Zhulkeflee Hj Ismail
(Manager PERGAS - 2000)
When...
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When PERGAS decided to move its office to WISMA INDAH, the
renovation a...
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LIFT LOBBY IMMEDIATE FLOOR DESIGN
The first a visitor to PERGAS would e...
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This (design) is to symbolize the kind of environment our contemporary ...
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FLOOR DESIGN ACROSS THE LOBBY
Further ahead, the design changes. The fl...
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FLOOR DESIGN ACROSS THE LOBBY
The contrast between the two floor design...
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INVITATION TO ENTER AND SEEK THE SOURCE OF WATER
THE WALK-THROUGH
THE W...
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INVITATION TO ENTER AND SEEK THE SOURCE OF WATER
AHLAN WA SAHLANAHLAN W...
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TRAVERSING THE ARCHWAY
In retracing to seek out ‘the source of water’, ...
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TRAVERSING THE ARCHWAY
This is not just any corridor - butThis is not j...
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FOUNTAIN THE SOURCE WATER
The seeker then arrive at the source of the w...
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FOUNTAIN THE SOURCE WATER
Due to constraint theDue to constraint the FO...
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This room represents learning with the
guidance and be under tutelage –...
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TALAQQI ROOM (CLOISTER) TRANQUIL GARDEN
THE WALK-THROUGH
THE WALK-THROU...
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Along the wall will be posted the life and achievements of our past and...
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(FLOOR DESIGN) SPREADING ISLAMIC IMPRINT
As and when directed, the stud...
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ISLAMIC PERSPECTIVE
Along this corridor too (on the right), notice the ...
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When walking along this corridor towards the exit, look ahead beyond th...
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AT-TAQWA AL-IKHLAS AS-SWIDQ
REMINDER TO UPHOLD ISLAMIC VIRTUES
TAQWA : ...
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ASH-SHAJA’AH AL- ‘IFFAH AL-HILM
REMINDER TO UPHOLD ISLAMIC VIRTUES
THE ...
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AL- ‘ADALAH AL-QUWWAH AZ-ZUHD
REMINDER TO UPHOLD ISLAMIC VIRTUES
THE WA...
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STEPPING OUT TO BE GRAINS OF SAND
As we proceed, the floor tiling desig...
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STEPPING OUT TO BE GRAINS OF SAND
SAND, though humble and almost unnoti...
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STEPPING OUT TO BE GRAINS OF SAND
Likewise, the learned are those who r...
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STEPPING OUT TO BE GRAINS OF SAND
Thus it is that TAWADHU’ – ( humility...
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STEPPING OUT TO BE GRAINS OF SAND
For them, they see even their small f...
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LIBRARY – LEGACY OF ISLAMIC SCHOLARSHIP
A door to be opened
On the way ...
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In The Name of Allah, MostIn The Name of Allah, Most
Compassionate, Mos...
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LIBRARY – LEGACY OF ISLAMIC SCHOLARSHIP
A door to be opened Concealed b...
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This is to remind current Islamic students that reading, researching, r...
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FINAL OUTCOME OF TRANSFORMATION
THE WALK-THROUGH
THE WALK-THROUGH
COMME...
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THE WALK-THROUGH
THE WALK-THROUGH
COMMENTARY
COMMENTARY
FINAL OUTCOME O...
FINAL OUTCOME OF TRANSFORMATION
THE WALK-THROUGH
THE WALK-THROUGH
COMMENTARY
COMMENTARY
To become this
All Rights Reserved...
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 ””All praise is due to Allah, who hasAll praise is due to Allah, who h...
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 And salutations of Allah and
Peace be upon the Messenger of
Allah, Muh...
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”Glory to thy Lord the Lord, of
Honour and Power! (He is free)
from wha...
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May Allah grant us all, and all our beloved family, companionsMay Allah...
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[Slideshare] tafaqqahu-(2015)-#4 (b)-contn'd -daily-application-(our-identity=attitude-as-ummah-muhammad)-(21-february-2015)

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[Slideshare] tafaqqahu-(2015)-#4 (b)-contn'd -daily-application-(our-identity=attitude-as-ummah-muhammad)-(21-february-2015)

  1. 1. UNDERSTANDING OF THE DEEN (AL-ISLAM) Intermediate Islamic (FIQH) course in English Conducted by Ustaz Zhulkeflee Hj Ismail LESSON # 4 [b]LESSON # 4 [b] Using text & curriculum he has developed especially forUsing text & curriculum he has developed especially for Muslim converts and young Adult English-speaking Muslims.Muslim converts and young Adult English-speaking Muslims. ““To seek knowledge is obligatory upon every Muslim (male & female)”To seek knowledge is obligatory upon every Muslim (male & female)” All Rights Reserved © Zhulkeflee Hj Ismail (2015)) IN THE NAME OF ALLAH,IN THE NAME OF ALLAH, MOST COMPASSIONATE,MOST COMPASSIONATE, MOST MERCIFUL.MOST MERCIFUL. "O my Lord! Let my entry be by the Gate of Truth and Honour, and likewise my exit by the Gate of Truth and Honour; and grant me from Thy Presence an authority to aid (me)” (Qur’an: Isra’: 17: 80) Daily application of FIQHDaily application of FIQH •OUR IDENTITY AND ATTITUDE BEING OFOUR IDENTITY AND ATTITUDE BEING OF THE UMMAH OF MUHAMMAD S.A.A.W.THE UMMAH OF MUHAMMAD S.A.A.W. Updated 21 FEBRUARY 2015 PARTPART # 2# 2 ((20152015))
  2. 2. EXCERPTS FROM: LESSONS ON ISLAMICLESSONS ON ISLAMIC CONCEPT OF ADABCONCEPT OF ADAB By: Ustaz Zhulkeflee Hj IsmailBy: Ustaz Zhulkeflee Hj Ismail TASAWWUR ISLAM All Rights Reserved © Zhulkeflee Hj Ismail (2015)) FROM PREVIOUS LESSON
  3. 3. All Rights Reserved © Zhulkeflee Hj Ismail (2015)) Among the most glaring weakness of Muslims being exposed to contemporary “secular-materialist-liberal” post-modernist era is the confusion in knowledge and loss of ADAB. And the topic of ADAB is rarely emphasized today in Muslims’ education, whereas the Western, secular, atheistic, materialistic, profit- driven motivational model are seen as the norm, etc. the impact upon human loosing their primordial identity (what as Muslims we understand as FITwRAH) is indeed critically grave. Even if Muslims recognize this problem, their vague understanding or even misunderstanding of what ADAB means and what it entails, need to be adequately addressed. FROM PREVIOUS LESSON
  4. 4. All Rights Reserved © Zhulkeflee Hj Ismail (2015)) “ …. it is very much related to the Islamic concept of Education - for ADAB is recognition and acknowledgement of the Reality, and knowing of one’s place in the order of things; capable of putting the right thing in their rightful place, in their rightful manner; rendering just due to whomsoever has the right, and in our acquisition of rightful things to be in accordance with the right proportion and under the right circumstance …. It is very closely related to the Islamic concept of al-’Adl (the justice)*, the upholding of which leads to TAQWA (the consciousness of Allah)” * Including al-QISTw –higher form of justice (tampered with IHSAN) Ustaz Zhulkeflee Hj Ismail – course on “Islamic Concept of Adab”Ustaz Zhulkeflee Hj Ismail – course on “Islamic Concept of Adab” FROM PREVIOUS LESSON
  5. 5. All Rights Reserved © Zhulkeflee Hj Ismail (2015)) “ …. it is very much related to the Islamic concept of Education - for ADAB is recognition and acknowledgement of the Reality, and knowing of one’s place in the order of things; capable of putting the right thing in their rightful place, in their rightful manner; rendering just due to whomsoever has the right, and in our acquisition of rightful things to be in accordance with the right proportion and under the right circumstance …. It is very closely related to the Islamic concept of al-’Adl (the justice)*, the upholding of which leads to TAQWA (the consciousness of Allah)” Ustaz Zhulkeflee Hj Ismail – course on “Islamic Concept of Adab”Ustaz Zhulkeflee Hj Ismail – course on “Islamic Concept of Adab” recognition and acknowledgement of the Reality FROM PREVIOUS LESSON * Including al-QISTw –higher form of justice (tampered with IHSAN)
  6. 6. All Rights Reserved © Zhulkeflee Hj Ismail (2015)) “ …. it is very much related to the Islamic concept of Education - for ADAB is recognition and acknowledgement of the Reality, and knowing of one’s place in the order of things; capable of putting the right thing in their rightful place, in their rightful manner; rendering just due to whomsoever has the right, and in our acquisition of rightful things to be in accordance with the right proportion and under the right circumstance …. It is very closely related to the Islamic concept of al-’Adl (the justice)*, the upholding of which leads to TAQWA (the consciousness of Allah)” * Including al-QISTw –higher form of justice (tampered with IHSAN) Ustaz Zhulkeflee Hj Ismail – course on “Islamic Concept of Adab”Ustaz Zhulkeflee Hj Ismail – course on “Islamic Concept of Adab” and knowing of one’s place in the order of things FROM PREVIOUS LESSON
  7. 7. All Rights Reserved © Zhulkeflee Hj Ismail (2015))  SO, WHO ARE WE REALLY ?  CAN WE HAVE MULTIPLE IDENTITY ?  IS OUR UNDERSTANDING OF ‘IDENTITY’ : BETWEEN : LIKE THAT OF: ….. A CHAMELEON; OR ….. THE BULB OF AN ONION; OR ….. A HUMAN WEARING COSTUMES OPEN CLASS DISCUSSION FROM PREVIOUS LESSON
  8. 8. All Rights Reserved © Zhulkeflee Hj Ismail (2015)) FURTHER ELUCIDATION OF THE ‘LIKENESS’ –(Parable) IN UNDERSTANDING OF IDENTITY
  9. 9. All Rights Reserved © Zhulkeflee Hj Ismail (2015)) ELUCIDATION OF THE ‘LIKENESS’ – (Parable) : Wikipedia – “In psychology and sociology, identity is a person's conception and expression of their own (self-identity) and others' individuality or group affiliations (such as national identity and cultural identity).” So by “identity”, it is relative to a person’s (1) conception – of himself; and (2) how he wish to express or be known. Yet, his conception of himself may not be the reality, or merely a superficial cognition, or may even be delusion, concocted by self or peers. IDENTITY
  10. 10. All Rights Reserved © Zhulkeflee Hj Ismail (2015)) ELUCIDATION OF THE ‘LIKENESS’ – (Parable) : Thus the effect in the expression of himself (self-identity) to others, would be relative to those whomever he is addressing to – or witnessing to - as well as it depends upon his own cognizant of his own self (whether it be with the real knowledge or otherwise, or perhaps what he may imagine or regard to be representing himself). As such, a person in life indeed may have to and project a multifarious identity depending upon his roles, functions, common background shared etc. , although he is but one person (NAFS – spiritual cognitive Self). IDENTITY
  11. 11. All Rights Reserved © Zhulkeflee Hj Ismail (2015)) ELUCIDATION OF THE ‘LIKENESS’ – (Parable) : IDENTITY Yet, most of these identities are the inevitable outcome of living and interacting as we grow – as expected by social convention sometimes imposed upon us which we conform for the sake of maintaining semblance of harmony, or for social acceptance, albeit artificially or even begrudgingly – (like the clothelike the clothe we wearwe wear). Some identity becomes ‘absorbed’ as part of who we are automatically, like a reflex. This identity can be formed if adopted over a period of time without any inner-resistance – whether by customs or social programming or because of genuine belief, acceptance and nurturing – (like the chameleon).
  12. 12. All Rights Reserved © Zhulkeflee Hj Ismail (2015)) ELUCIDATION OF THE ‘LIKENESS’ – (Parable) : IDENTITY All these may explain the dynamics of how multifarious ‘identities’ are formed in a person. From externally imposed norm, gradually becoming or growing onto a persons’ ‘identity’ – some artificially worn, while some other may become manifested as part of a person’s disposition (reflex). Yet, are these ‘identities’ that which reflect the person’s true self ? The Islamic perspective of education of man begins by addressing the ontological – when a Muslim’s identity has to be grounded upon the Faith (IIMAN) in the Reality (HAQIQAH) of TAUHEED (Attestation to the Absolute Oneness of Allah) – (like the layers in a bulb of the onion).
  13. 13. All Rights Reserved © Zhulkeflee Hj Ismail (2015)) ELUCIDATION OF THE ‘LIKENESS’ – (Parable) : IDENTITY Islam invites man to first acknowledge the Reality in its TAUHEEDIC message, from whence a Muslim strive to develop a persona or identity, requiring manifesting its TRUTH as the (SHAHEEDAN) Witness to this Reality. The essence of TAUHEED also demands him to be Sincere (IKHLASW), Truthful (SIDQ), Trustworthy (AMANAH) etc. thereby requiring him, regarding his true self, to always reflect truth, to inculcate and exude noble disposition (AKHLAQ) as part of his nature, steadfastly consistent in his belief, practice and character - outwardly (ZAAHIR) and inwardly (BATHIN).
  14. 14. All Rights Reserved © Zhulkeflee Hj Ismail (2015)) “THE BULB OF AN ONION” Just like the bulb of onion, we should begin from the core essence of who we really are, capable of growth as we begin to assume our roles and functions in life – our identities liken as layers in onion, as we develop. Nurturing of the bulb can be seen in that it develops layers upon layers of itself nourished by sunlight and water while submitting to the motherly embrace of the earth, as it respond to nature . Perhaps we may learn that for us human too, our life development is dependent upon Allah’s SWT grace and will , to be continuously sustained with our responding to the ‘life-giving’ teaching of AD-DEEN-UL-ISLAM . ELUCIDATION OF THE ‘LIKENESS’ – (Parable) :
  15. 15. All Rights Reserved © Zhulkeflee Hj Ismail (2015)) “THE BULB OF AN ONION” ELUCIDATION OF THE ‘LIKENESS’ – (Parable) : ““O you who have believed,O you who have believed, respond to Allah and to the Messenger whenrespond to Allah and to the Messenger when he calls you to that which gives you lifehe calls you to that which gives you life. And know that Allah intervenes. And know that Allah intervenes between a man and his heart and that to Him you will be gathered.”between a man and his heart and that to Him you will be gathered.” ((Qur’an: Anfaal:8: 24Qur’an: Anfaal:8: 24))
  16. 16. All Rights Reserved © Zhulkeflee Hj Ismail (2015)) “THE BULB OF AN ONION” ELUCIDATION OF THE ‘LIKENESS’ – (Parable) :
  17. 17. All Rights Reserved © Zhulkeflee Hj Ismail (2015)) “THE BULB OF AN ONION” ELUCIDATION OF THE ‘LIKENESS’ – (Parable) : ““So direct your face toward the religion (So direct your face toward the religion (DEENDEEN),), inclining to truth (inclining to truth (HENEEFANHENEEFAN). [Adhere to] the). [Adhere to] the FIFITwTwRAHRAH of Allah upon which He has createdof Allah upon which He has created [all] people. No change should there be in the[all] people. No change should there be in the creation of Allah. That is the correct religion, butcreation of Allah. That is the correct religion, but most of the people do not know.”most of the people do not know.” ((Qur’an: Rum: 30: 30Qur’an: Rum: 30: 30))
  18. 18. All Rights Reserved © Zhulkeflee Hj Ismail (2015)) “THE BULB OF AN ONION” Islam as AD-DEEN, guides a Muslim in every aspect of life, and consistent with its concern of man’s well-being in the Hereafter. And nurturing us with ADAB, is what our education should be from the Islamic -TAUHEEDIC paradigm – a single comprehensive development, not a Secularist-Dualistic system which dichotomize the worldly from the Hereafter, the material from the spiritual, the outward from the inward etc. Islam seeks to endow Muslim with beneficial knowledge, skills and disposition (nature) in his ‘person’ – being genuine inwardly and outwardly. His character and identity is indeed also his true self – not a mask. ELUCIDATION OF THE ‘LIKENESS’ – (Parable) :
  19. 19. All Rights Reserved © Zhulkeflee Hj Ismail (2015)) “THE BULB OF AN ONION” Just like the onion growing layers in the earth, developing an outer layer (skin) which filters and absorbed whatever nutrients thereby increasing its size inwardly, Islamic teaching adequately prepares a Muslim to interact in whatever environment – with ADAB. We are to interact and perhaps we may be tainted from the dirt outwardly as in the skin of the onion yet, inwardly we remain true to how ‘onion bulb’ (FITWRAH ) should be. The outer skin of the onion must be alive and be functioning well to keep out dirt from affect the inner core. The skin of dead or ‘dysfunctional’ onion bulb will allow the disease and rotting to permeate the inner layers. ELUCIDATION OF THE ‘LIKENESS’ – (Parable) :
  20. 20. All Rights Reserved © Zhulkeflee Hj Ismail (2015)) “THE BULB OF AN ONION” For Muslims, the concept of striving with TAQWA leads to discernment called FURQAN, which guides him to filter the bad and evil. ELUCIDATION OF THE ‘LIKENESS’ – (Parable) :
  21. 21. All Rights Reserved © Zhulkeflee Hj Ismail (2015)) “THE BULB OF AN ONION” For Muslims, the concept of striving with TAQWA leads to discernment called FURQAN, which guides him to filter the bad and evil. ELUCIDATION OF THE ‘LIKENESS’ – (Parable) : ““O you who have attained to faith! If you remain conscious ofO you who have attained to faith! If you remain conscious of (and fear transgressing against) Allah -(and fear transgressing against) Allah -TAQWATAQWA. He will endow. He will endow you with a standard (criterion) by which to discern the true fromyou with a standard (criterion) by which to discern the true from the false (the false (FURQANFURQAN), and will efface your bad deeds, and will), and will efface your bad deeds, and will forgive you your sins: for Allah is limitless in His great bounty.”forgive you your sins: for Allah is limitless in His great bounty.” ((Qur’an: Anfaal: 8: 29Qur’an: Anfaal: 8: 29))
  22. 22. All Rights Reserved © Zhulkeflee Hj Ismail (2015)) “THE BULB OF AN ONION” Just like the onion, our outer (superficial) identity or identities which we may have to assume, may not always define who we truly and essentially are. Also, for an onion, where peeling each layers, especially to remove layers of dead or infected outer skins may be required to ultimately reveal the true core of an onion, so too is with man’s identity. ELUCIDATION OF THE ‘LIKENESS’ – (Parable) :
  23. 23. All Rights Reserved © Zhulkeflee Hj Ismail (2015)) “A CHAMELEON” A chameleon has a natural ability to change its appearance by blending into its surrounding, as a survival mechanism. In life humans too would be required to adapt and conform to some positive outward identity, similar with others as a social convention. Yet, which suitable identities to be manifested may have to be learnt and practiced overtime, with experience until it becomes ‘second nature’ like that of a chameleon. Thus, customs, trends or convention are regimented social engineering, whence ‘identities’ are usually being forged. It is indeed scary when such programs are unquestioningly accepted and promoted. ELUCIDATION OF THE ‘LIKENESS’ – (Parable) :
  24. 24. All Rights Reserved © Zhulkeflee Hj Ismail (2015)) “A CHAMELEON” Unfortunately, most country’s aim and objective policy on national education usually would be towards producing ‘good citizens’. Yet, what is meant by ‘good’ is subjective to what its leaders and those with power may dictate or manipulate to be accepted. When religion and ethics are ignored, when inherent values in human are being suppressed or subverted until what is natural in us human can be changed, then being a ‘good citizen’ may not be the same as producing a ‘good human being’. ELUCIDATION OF THE ‘LIKENESS’ – (Parable) :
  25. 25. All Rights Reserved © Zhulkeflee Hj Ismail (2015)) “A HUMAN WEARING COSTUMES” Therefore it would be better that all externally imposed identity or identities to be adopted be first liken like the ‘dress or costume’ - i.e. still detached from our natural self, worn only for its positive benefits. Any clothes or costumes are primarily worn to : [1] Firstly conceal what one is ashamed to reveal – AURAH. Any identity must respect one’s privacy and the right to preserving one’s honour and religious principles one holds. Any identity which runs counter to this, only seek to deny and demean oneself and must be rejected or opposed. Like costumes, if unsuitable it should be easily taken off and discarded. ELUCIDATION OF THE ‘LIKENESS’ – (Parable) :
  26. 26. All Rights Reserved © Zhulkeflee Hj Ismail (2015)) “A HUMAN WEARING COSTUMES” [2] Secondly, it should be fitting and gives us comfort or protection from negative elements. One must be aware of any discomfort, and therefore if forced by circumstance to wear such identity, it must be only as the exigency (DHARURIYYAH) permits (i.e. temporary). [3] Thirdly it should grants us dignity – being clean, exuding beauty and elegance and not blameworthy. Any identity which symbolizes evil, ungodliness, immorality, enmity etc. is to be shunned whereas identity which promotes universal value of goodness, justice and well-being for all, etc. is encouraged by Islam for Muslims to be affiliated to. ELUCIDATION OF THE ‘LIKENESS’ – (Parable) :
  27. 27. All Rights Reserved © Zhulkeflee Hj Ismail (2015)) “A HUMAN WEARING COSTUMES” Although for the purpose of sharing sense of belonging, there may be clothes worn like ‘uniform’ to forge a common identity, yet if this factor is rigidly defined – outwardly monolithic, then it is an ‘artificial identity’ and may even lead to suppression of personal rights of members and stifling their expression of their inherent differences, creativity and uniqueness. To feel discomfort under such circumstance is justifiable and natural. The collective identity we ought to seek is ‘Unity in diversity’ rather than a ‘pretension of unity’ for the sake of propaganda or promoting membership like being in some cult-like movement’. ELUCIDATION OF THE ‘LIKENESS’ – (Parable) :
  28. 28. All Rights Reserved © Zhulkeflee Hj Ismail (2015)) “A HUMAN WEARING COSTUMES” ELUCIDATION OF THE ‘LIKENESS’ – (Parable) :
  29. 29. All Rights Reserved © Zhulkeflee Hj Ismail (2015)) “A HUMAN WEARING COSTUMES” ELUCIDATION OF THE ‘LIKENESS’ – (Parable) : WALLAAHU-A’-LAM ““O mankind, indeed We have created you fromO mankind, indeed We have created you from male and femalemale and female and made youand made you peoplespeoples (nations)(nations) andand tribestribes that you may know one another.that you may know one another. Indeed, the most noble of you in the sight of AllahIndeed, the most noble of you in the sight of Allah is the most righteous (is the most righteous (TAQWATAQWA) of you. Indeed,) of you. Indeed, Allah is Knowing and Acquainted.”Allah is Knowing and Acquainted.” ((Qur’an: Hujurat: 49: 13Qur’an: Hujurat: 49: 13))
  30. 30. All Rights Reserved © Zhulkeflee Hj Ismail (2015)) Signs for those who reflect …Signs for those who reflect …
  31. 31. All Rights Reserved © Zhulkeflee Hj Ismail (2013)) As reflected by Ustaz Zhulkeflee Hj Ismail (Manager PERGAS - 2000) When PERGAS moved to WISMA INDAH (1999), the interior was designed and certain meanings have been reflected, so as to explain through them, the ISLAMIC EDUCATION for which this centre aims to achieve in serving ISLAM and the UMMAH. What are these … meaning? *PERGAS – “Persatuan Ulama’ dan Guru-guru Agama Islam Singapura” Singapore Islamic Scholars and Religious Teachers’ Association
  32. 32. All Rights Reserved © Zhulkeflee Hj Ismail (2013)) When PERGAS decided to move its office to WISMA INDAH, the renovation and design gave us an opportunity for expressing the ISLAMIC PHILOSOPHY regarding EDUCATION. Although some architectural feature were designed with pragmatic and aesthetic considerations, yet I saw through many of these, symbols to express philosophical meanings. After all, everything in creations are but signs (AAYAT), from which meanings can be derived. This reflection was first written in Malay published in the commemorative book inaugurating the opening of PERGAS at WISMA INDAH. Although some of its architectural features may have since been changed (renovation), perhaps lessons from it can still be documented here to benefit. May Allah s.w.t. illuminates our hearts and mind with knowledge (‘ILM), Faith (IIMAN) and wisdom (HIKMAH).
  33. 33. All Rights Reserved © Zhulkeflee Hj Ismail (2013)) LIFT LOBBY IMMEDIATE FLOOR DESIGN The first a visitor to PERGAS would experience upon exiting the lift, is having to step upon the lobby with a multi-colored, oddly shaped, arranged in crazy-tile design, flooring (see above). THE WALK-THROUGH THE WALK-THROUGH COMMENTARY COMMENTARY
  34. 34. All Rights Reserved © Zhulkeflee Hj Ismail (2013)) This (design) is to symbolize the kind of environment our contemporary world has become. It wish to remind visitor, of where they had come from. It is to portray a very lively (vibrant), yet complex environment. With multifarious assortment of individuals, each with their uniqueness, struggling to seek attention and competing for space. The tiles’ sharp edges, protruding into each other, the absence of harmony, aptly describe our modern materialistic life- style which make ‘individualism’ (selfish motivation) as norm for success in many, with less regard towards others. Escape from this life-style may seem near impossible and one may be ‘forced’ to adopt and adapt with the trend. It is indeed a maddening ‘rat-race’ where many can end up loosing their ‘humanity’. LIFT LOBBY IMMEDIATE FLOOR DESIGN
  35. 35. All Rights Reserved © Zhulkeflee Hj Ismail (2013)) FLOOR DESIGN ACROSS THE LOBBY Further ahead, the design changes. The floor across on the other side of the lobby is sandy-like comprising of fine granules, compacted to form a tranquil landscape. What separates the two contrasting spaces is a blue streak, styled like a river of sort, that flows out from inside the building. THE WALK-THROUGH THE WALK-THROUGH COMMENTARY COMMENTARY
  36. 36. All Rights Reserved © Zhulkeflee Hj Ismail (2013)) FLOOR DESIGN ACROSS THE LOBBY The contrast between the two floor design, beckons the visitor to seek forThe contrast between the two floor design, beckons the visitor to seek for meaning. The message is that of hope, that from vibrant, noisy andmeaning. The message is that of hope, that from vibrant, noisy and competitive world, it is possible for transformation to occur.competitive world, it is possible for transformation to occur. The meaning – in this design - is that ‘river’ that we need to traverse is notThe meaning – in this design - is that ‘river’ that we need to traverse is not by cutting across (taking the easy short-cut) but to seek out for the sourceby cutting across (taking the easy short-cut) but to seek out for the source of this transformative and life changing river.of this transformative and life changing river. One has to go back to the source in order to then traverse over to theOne has to go back to the source in order to then traverse over to the other side. It is the ‘river’ which had caused the change in the landscape.other side. It is the ‘river’ which had caused the change in the landscape. One’s attention therefore is drawn to the door which invites entrance.One’s attention therefore is drawn to the door which invites entrance. Interestingly, the root word for “Interestingly, the root word for “SHARI’AHSHARI’AH ” also means “” also means “the source ofthe source of water; the pathway to the source; the revealed law, etc.water; the pathway to the source; the revealed law, etc.”.”. And this (entrance on his left) is what a visitor will see ….And this (entrance on his left) is what a visitor will see ….
  37. 37. All Rights Reserved © Zhulkeflee Hj Ismail (2013)) INVITATION TO ENTER AND SEEK THE SOURCE OF WATER THE WALK-THROUGH THE WALK-THROUGH COMMENTARY COMMENTARY
  38. 38. All Rights Reserved © Zhulkeflee Hj Ismail (2013)) INVITATION TO ENTER AND SEEK THE SOURCE OF WATER AHLAN WA SAHLANAHLAN WA SAHLAN – “you are most welcome”– “you are most welcome” At the top of entrance is calligraphy from a Hadith of Prophet MuhammadAt the top of entrance is calligraphy from a Hadith of Prophet Muhammad s.a.a.w. which means “s.a.a.w. which means “Whoever traverse upon a path to seek knowledge,Whoever traverse upon a path to seek knowledge, Allah will make easy for him the path to ParadiseAllah will make easy for him the path to Paradise.”.” By tracing the source, the visitor is liken as aBy tracing the source, the visitor is liken as a ‘seeker’ of knowledge‘seeker’ of knowledge uponupon SHARI’AHSHARI’AH. It is the basis of what Islamic education is all about. A. It is the basis of what Islamic education is all about. A transformative program to ‘revive’ man with that life-giving water.transformative program to ‘revive’ man with that life-giving water. In seeking for its source, the student already had begun to be positivelyIn seeking for its source, the student already had begun to be positively inculcated with striving with discipline, effort with patient perseverance.inculcated with striving with discipline, effort with patient perseverance. As the river meanders in, it turns to the left where the ‘seeker’ is made toAs the river meanders in, it turns to the left where the ‘seeker’ is made to walk through a corridor with several arches.walk through a corridor with several arches.
  39. 39. All Rights Reserved © Zhulkeflee Hj Ismail (2013)) TRAVERSING THE ARCHWAY In retracing to seek out ‘the source of water’, visitor is made to walk through three archways (see above). Along this corridor are doors to many classrooms. Although the corridor itself is rather narrow, but note the arches which are symbolic representation of those corridor commonly seen in many medieval learning centre buildings. THE WALK-THROUGH THE WALK-THROUGH COMMENTARY COMMENTARY
  40. 40. All Rights Reserved © Zhulkeflee Hj Ismail (2013)) TRAVERSING THE ARCHWAY This is not just any corridor - butThis is not just any corridor - but the corridor of learningthe corridor of learning.. Islamic concept of education is all concerned withIslamic concept of education is all concerned with ADABADAB – “to– “to exudeexude discipline in conformity to propriety - by putting things in their proper place, indiscipline in conformity to propriety - by putting things in their proper place, in their proper order and quantum, in accordance with the state of one’s selftheir proper order and quantum, in accordance with the state of one’s self.”.” The arches symbolizes the various spiritual ‘states’The arches symbolizes the various spiritual ‘states’ AHWALAHWAL - a seeker of- a seeker of divine knowledge has to go through. As the student goes through thesedivine knowledge has to go through. As the student goes through these arches, it is as though he has to strip off his lower and impure traits, stillarches, it is as though he has to strip off his lower and impure traits, still attached to his base desire – layer by layer.attached to his base desire – layer by layer. Essentially, learning is a spiritual act involving our heart-soul. DivineEssentially, learning is a spiritual act involving our heart-soul. Divine knowledge is “knowledge is “ LIGHTLIGHT ” which the heart-soul can receive and reflect.” which the heart-soul can receive and reflect. Like a mirror therefore, keeping it clean and always ready, is essential andLike a mirror therefore, keeping it clean and always ready, is essential and vital. Failure in this preparedness, may even be harmful for the student.vital. Failure in this preparedness, may even be harmful for the student.
  41. 41. All Rights Reserved © Zhulkeflee Hj Ismail (2013)) FOUNTAIN THE SOURCE WATER The seeker then arrive at the source of the water from which the ‘river’ has its origin. It is like a FOUNTAIN, represented by tile-work (floor) designed into a circular multi-pointed star motive. Also, the student now is in an open space, after having travelled through the previous constricted corridor. Next to this are also present – a “CLOISTER (room)” and a spacious “GARDEN ”. THE WALK-THROUGH THE WALK-THROUGH COMMENTARY COMMENTARY
  42. 42. All Rights Reserved © Zhulkeflee Hj Ismail (2013)) FOUNTAIN THE SOURCE WATER Due to constraint theDue to constraint the FOUNTAINFOUNTAIN is symbolically represented by the star-is symbolically represented by the star- design, from which the water begun to flow. The star signify that it’s origin isdesign, from which the water begun to flow. The star signify that it’s origin is Revelation –Revelation – WAHYUWAHYU – from above. Thus, unlike the earthly water, it’s– from above. Thus, unlike the earthly water, it’s mysterious abundance and perpetual flow, can be appreciatively understood.mysterious abundance and perpetual flow, can be appreciatively understood. Here around theHere around the FOUNTAINFOUNTAIN, the seeker of knowledge now has to ceased, the seeker of knowledge now has to ceased journeying horizontally and to remain stationed – as though he has arrived injourneying horizontally and to remain stationed – as though he has arrived in the garden –the garden – RAUDHAHRAUDHAH – as stated by the Prophet s.a.a.w. “– as stated by the Prophet s.a.a.w. “amongst theamongst the gardens of Paradisegardens of Paradise ((RIYAA-DHA-TIL-JANNAHRIYAA-DHA-TIL-JANNAH)” Thus, around this)” Thus, around this symbolic fountain is decorated to resemble presence in a garden .symbolic fountain is decorated to resemble presence in a garden . And next to this is to be found a room – with frosted glass paneling in IslamicAnd next to this is to be found a room – with frosted glass paneling in Islamic motive. This is a small cloister (room) for learning, devotional practices andmotive. This is a small cloister (room) for learning, devotional practices and learning sessions with a teacher, face-to-face (learning sessions with a teacher, face-to-face (TALAQQITALAQQI).).
  43. 43. All Rights Reserved © Zhulkeflee Hj Ismail (2013)) This room represents learning with the guidance and be under tutelage – “face to face” with the MU’ALLIM (teacher). The mode is also termed as DZIKR – “the remembrance ” or reading text – AAYAT QAWLIYYAH This represent the important aspect of contemplation and reflections – FIKR. When not with the teacher or reciting the Divine text, they read and reflect upon the CREATION of the universe – AAYAT KAUNIYYAH TALAQQI ROOM (CLOISTER) TRANQUIL GARDEN THE WALK-THROUGH THE WALK-THROUGH COMMENTARY COMMENTARY
  44. 44. All Rights Reserved © Zhulkeflee Hj Ismail (2013)) TALAQQI ROOM (CLOISTER) TRANQUIL GARDEN THE WALK-THROUGH THE WALK-THROUGH COMMENTARY COMMENTARY The learning here is for some duration, with knowledge ‘ILM and practice ‘AMAL ; with being in the company of the learned ‘ULAMA , imbibing from them the noble disposition AKHLAQ AL-KAREEMA , seeking spiritual bestowals from Allah BAROKAH, and wisdom AL-HIKMAH. Not merely seeking knowledge but to also emulate, through serving them KHIDMAH, in serving Allah, His Messenger s.a.w. and AL-ISLAM
  45. 45. All Rights Reserved © Zhulkeflee Hj Ismail (2013)) Along the wall will be posted the life and achievements of our past and contemporary Islamic scholars ‘ULAMA ; contributions of the Islamic civilization TAMADDUN ISLAM ; and other relevant motivational information to inspire the student of Islam. The hallmark of traditional Islamic learning requires student, after adequate preparation, to go into the world to apply their knowledge through service – KHIDMAH – for the UMMAH and to be beneficial to the world. Just as in entering PERGAS learning centre, to go out to serve the UMMAH and the world, it is our hope that students are sufficiently equipped capable of conveying and sharing Islam – this message, symbolical implied by the various design along the corridor towards the exit. Along this corridor, watch out for the tiling design on the floor and other features and signs AAYAT , to be reflected and meaning to be learnt.
  46. 46. All Rights Reserved © Zhulkeflee Hj Ismail (2013)) (FLOOR DESIGN) SPREADING ISLAMIC IMPRINT As and when directed, the student has to then proceed with learning through gaining practical experience. With the education and training received by now they would, INSHA-ALLAH, be able to impact others with AL-ISLAM, wherever they go. Thus – leaving IMPRINT – as seen along the corridor, which by the way, is now without arches (as in previous corridor) for them to walk through. A sign of some accomplishment in being educated. THE WALK-THROUGH THE WALK-THROUGH COMMENTARY COMMENTARY
  47. 47. All Rights Reserved © Zhulkeflee Hj Ismail (2013)) ISLAMIC PERSPECTIVE Along this corridor too (on the right), notice the glass panel framed like an arch, but over-looking into the atrium space (outside). This symbolizes that among the student’s accomplishment is that his worldview has now changed to always be from an Islamic worldview – TASAWWUR ISLAM THE WALK-THROUGH THE WALK-THROUGH COMMENTARY COMMENTARY
  48. 48. All Rights Reserved © Zhulkeflee Hj Ismail (2013)) When walking along this corridor towards the exit, look ahead beyond the glass door at the pillars in the lobby. Attached on top of them are Arabic calligraphy, positioned in a way which can be read by those walking out – (slanted away from view of those stepping out from the lift). These are actually important virtues which student of Islam are reminded that they must strive to inculcate and uphold. It is a kind of code of conduct, nay the Islamic command to be adhered to for the Islamic students. The most important desired outcome in ISLAMIC EDUCATION is that of character and noble disposition – AKHLAQ-UL-KAREEMA Students of PERGAS must remember the Arabic proverb “Knowledge is what is in the breast (heart of the person), not in lines (on paper and certificates)” and “Knowledge is that which benefits”
  49. 49. All Rights Reserved © Zhulkeflee Hj Ismail (2013)) AT-TAQWA AL-IKHLAS AS-SWIDQ REMINDER TO UPHOLD ISLAMIC VIRTUES TAQWA : God-fearing ; piety ; sense of reverential fear of Allah, by doing what is commanded and refrain the forbidden, etc. IKHLAS : Sincerity; having purity of intention to seek only the approval of Allah; negating other motives except in Allah and for Allah, etc. SWIDQ – to be true; truthful; acknowledging, upholding every truth, etc. THE WALK-THROUGH THE WALK-THROUGH COMMENTARY COMMENTARY
  50. 50. All Rights Reserved © Zhulkeflee Hj Ismail (2013)) ASH-SHAJA’AH AL- ‘IFFAH AL-HILM REMINDER TO UPHOLD ISLAMIC VIRTUES THE WALK-THROUGH THE WALK-THROUGH COMMENTARY COMMENTARY SHAJA’AH : Courageous; bravery in championing truth and justice, tc. ‘IFFAH : Modesty; chaste; purity; channeling desire towards what is right and pure, etc. HILM – gentle, mild, forbearance; intelligent; patient perseverance, etc.
  51. 51. All Rights Reserved © Zhulkeflee Hj Ismail (2013)) AL- ‘ADALAH AL-QUWWAH AZ-ZUHD REMINDER TO UPHOLD ISLAMIC VIRTUES THE WALK-THROUGH THE WALK-THROUGH COMMENTARY COMMENTARY ‘ADALAH : Justice; fairness; integrity; honesty; etc. QUWWAH : Strength; vigour; vitality; power; capable; firm, etc. ZUHD – ascetic; detachment from other than Allah; abstention, etc.
  52. 52. All Rights Reserved © Zhulkeflee Hj Ismail (2013)) STEPPING OUT TO BE GRAINS OF SAND As we proceed, the floor tiling design along this corridor tapers off into a sandy textured surface. This symbolizes the final result of the journey of learning, a kind of desired transformation of the student who started as a self-centered, perhaps with attention-seeking personality (like that of the crazy-tile), to then become more disciplined and orderly, until as though through the intense washing and polishing, what remains is its true essence – that of only a tiny grain of SAND. THE WALK-THROUGH THE WALK-THROUGH COMMENTARY COMMENTARY
  53. 53. All Rights Reserved © Zhulkeflee Hj Ismail (2013)) STEPPING OUT TO BE GRAINS OF SAND SAND, though humble and almost unnoticed, they belong to that vital component, essential for any building. Minutely each granule may be different, yet sand granule means nothing if only seen and scrutinized individually. Every granule seek to join with other, as sand, harmoniously bonding, as though loosing its individuality to now be identified with the whole, concern with contribution in building and being a small part of something worthwhile. THE WALK-THROUGH THE WALK-THROUGH COMMENTARY COMMENTARY
  54. 54. All Rights Reserved © Zhulkeflee Hj Ismail (2013)) STEPPING OUT TO BE GRAINS OF SAND Likewise, the learned are those who regard themselves as little and insignificant, just like that grain of sand in the vast Sahara desert. Through the process of natural cleansing which produce these minute granule, there may even be diamonds and gems. In essence they are valuable and in reality brilliant, yet they remain hidden (unknown) KHUMUL, in the service of the UMMAH. To them, unity and service is devoid of arrogance and ostentation. THE WALK-THROUGH THE WALK-THROUGH COMMENTARY COMMENTARY
  55. 55. All Rights Reserved © Zhulkeflee Hj Ismail (2013)) STEPPING OUT TO BE GRAINS OF SAND Thus it is that TAWADHU’ – ( humility ) with KHASHI-’AH (reverential fear) of Allah, has become synonymous with the AKHLAQ of those who are truly the learned – ‘ULAMA. They would strive to become ‘selfless’ , purifying and restraining their ego and commanding self (NAFS); always cautious and dreading the entrapments of their own desires (HAWA’) and avoiding those who follow their desires. THE WALK-THROUGH THE WALK-THROUGH COMMENTARY COMMENTARY
  56. 56. All Rights Reserved © Zhulkeflee Hj Ismail (2013)) STEPPING OUT TO BE GRAINS OF SAND For them, they see even their small faults as great and are ever worried, thus constantly seeking forgiveness. Whereas, even great deeds they may have done are regarded as little and insignificant. When they immerse themselves into society, they become like SAND – ready to join with others to build not destroy, ready to help in doing goodness; strengthening unity and closing ranks amongst Muslims with genuine love MAHABBAH and Islamic brotherhood UKHUWWAH . THE WALK-THROUGH THE WALK-THROUGH COMMENTARY COMMENTARY
  57. 57. All Rights Reserved © Zhulkeflee Hj Ismail (2013)) LIBRARY – LEGACY OF ISLAMIC SCHOLARSHIP A door to be opened On the way out, the student must notice a closed door, with a Qur’anic calligraphy. THE WALK-THROUGH THE WALK-THROUGH COMMENTARY COMMENTARY
  58. 58. All Rights Reserved © Zhulkeflee Hj Ismail (2013)) In The Name of Allah, MostIn The Name of Allah, Most Compassionate, Most Merciful.Compassionate, Most Merciful. READREAD in the name of your Lordin the name of your Lord Who created.Who created. He created man from a clot.He created man from a clot. READREAD and your Lord is Mostand your Lord is Most Bounteous (Honourable),Bounteous (Honourable), Who taught (to write) with theWho taught (to write) with the pen. Taught man what he knew not.pen. Taught man what he knew not. QUR’AN : SURAH AL - ‘ALAQ : 96: 1-5 THE WALK-THROUGH THE WALK-THROUGH COMMENTARY COMMENTARY
  59. 59. All Rights Reserved © Zhulkeflee Hj Ismail (2013)) LIBRARY – LEGACY OF ISLAMIC SCHOLARSHIP A door to be opened Concealed behind this door On the way out, the student must notice a closed door, with a Qur’anic calligraphy. Behind this door is a symbolic LIBRARY which has a staircase leading upward. THE WALK-THROUGH THE WALK-THROUGH COMMENTARY COMMENTARY
  60. 60. All Rights Reserved © Zhulkeflee Hj Ismail (2013)) This is to remind current Islamic students that reading, researching, revising and writing are among the legacy of our ‘ULAMA, to be emulated. We must cherish, preserve and continue to peruse and study the books, especially those books transmitted by them as legacy - TURATH. Also, this underscore as symbol, the sheer genius and productivity of our ‘ULAMA who were never idle but dedicated their lives entirely to the transmission of knowledge. Whenever they were free from teaching and preaching, they would read and write, do research, and had produced copious texts, in volumes even, that still continue to benefit humankind. Incidentally, the staircase in the library symbolizes the elevation in ranks, which knowledge – through reading and writing – can bring. Indeed, love for books, cherishing and preserving them, by having their own personal library, is one of hallmarks of Islamic scholarship to emulate.
  61. 61. All Rights Reserved © Zhulkeflee Hj Ismail (2013)) FINAL OUTCOME OF TRANSFORMATION THE WALK-THROUGH THE WALK-THROUGH COMMENTARY COMMENTARY Seekers of knowledge – TOLIB-AL-’ILM is also called a traveler - SAALIK. After completing his SAFAR RUHANI (journey of spiritual nature) is expected to be drastically transformed. Contrast between the beginner and those who accomplished the journey successfully, is as the contrast in the above floor design. started Final outcome
  62. 62. All Rights Reserved © Zhulkeflee Hj Ismail (2013)) THE WALK-THROUGH THE WALK-THROUGH COMMENTARY COMMENTARY FINAL OUTCOME OF TRANSFORMATION From this
  63. 63. FINAL OUTCOME OF TRANSFORMATION THE WALK-THROUGH THE WALK-THROUGH COMMENTARY COMMENTARY To become this All Rights Reserved © Zhulkeflee Hj Ismail (2013))
  64. 64. All Rights Reserved © Zhulkeflee Hj Ismail (2013))  ””All praise is due to Allah, who hasAll praise is due to Allah, who has guided us unto this; for we wouldguided us unto this; for we would certainly not have found the right pathcertainly not have found the right path unless Allah had guided us!”unless Allah had guided us!”
  65. 65. All Rights Reserved © Zhulkeflee Hj Ismail (2013))  And salutations of Allah and Peace be upon the Messenger of Allah, Muhammad ibn ‘Abdullah and upon His household and Companions .
  66. 66. All Rights Reserved © Zhulkeflee Hj Ismail (2013)) ”Glory to thy Lord the Lord, of Honour and Power! (He is free) from what they ascribe (to Him)! And Peace on the Messengers! And praise to Allah, the Lord and Cherisher of the Worlds.”
  67. 67. All Rights Reserved © Zhulkeflee Hj Ismail (2013)) May Allah grant us all, and all our beloved family, companionsMay Allah grant us all, and all our beloved family, companions and loved ones, the success (and loved ones, the success (TAUFIQTAUFIQ) and the Guidance) and the Guidance ((HIDAAYAHIDAAYA) to attain to His Acceptance, Forgiveness and Mercy) to attain to His Acceptance, Forgiveness and Mercy ((RAHMAHRAHMAH) and gain His Pleasure () and gain His Pleasure (MARDHA-TILLAHMARDHA-TILLAH).).

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