tag:blogger.com,1999:blog-372016532024-02-28T05:02:53.759-08:00pelunggulpelunggulhttp://www.blogger.com/profile/06518718995914530791noreply@blogger.comBlogger48125tag:blogger.com,1999:blog-37201653.post-4671542046961942282017-01-20T22:51:00.000-08:002017-01-20T22:51:19.639-08:00perennial sufism<center>
<h1>
<tt>"Traditionalist Sufism"<sup><span style="font-size: -0;"><a href="http://www1.aucegypt.edu/faculty/sedgwick/trad/write/tradsuf.htm#N_1_">(1)</a></span></sup></tt></h1>
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<tr> <td><span style="color: #cc0000;"><span style="font-size: -1;">This article was published in <i>ARIES</i> 22 (1999), pp. 3-24, and is reproduced here with the kind permission of the publishers.</span></span> <span style="color: #cc0000;"><span style="font-size: -1;">It
was based on a paper ("How Traditional are the Traditionalists? The
Case of the Guénonian Sufis") given to the eleventh international
congress of the Center for Studies on New Religions in Amsterdam, August
7-9, 1997.</span></span><br /> <br />
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<span style="color: white;"><span style="font-size: -1;">Given its age, <b>this article is now somewhat out of date</b>, but is included "for the record."</span></span></center>
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<div align="left">
<span style="font-size: +3;">I</span><span style="font-size: -1;">n
many cities in Europe and the United States, there exist groups which
describe themselves as 'Centers' or 'Foundations' for 'Traditional
[sometimes, 'Metaphysical'] Studies.' Normally, these groups derive from
a French 'metaphysician,' René Guénon (1886-1951); often they are the
public face of a Sufi tariqa, or occasionally of a Masonic lodge.<sup><a href="http://www1.aucegypt.edu/faculty/sedgwick/trad/write/tradsuf.htm#N_2_">(2)</a></sup>
There are also political Traditionalists, normally deriving more from
the Italian writer Julius Evola, but often also acknowledging Guénon.
The most important of these is perhaps the Moscow Center for Special
Metastrategic Studies. This is a serious organization despite its
fanciful name, or at least an organization which has to be taken
seriously, to judge by the weekly print-run - 50,000 copies - of its
in-house journal, <i>Elementy</i>.<sup><a href="http://www1.aucegypt.edu/faculty/sedgwick/trad/write/tradsuf.htm#N_3_">(3)</a></sup></span> </div>
<div align="left">
<span style="font-size: -1;">My
purpose in this article is not, however, to survey the vast and growing
influence of René Guénon, but rather to ask how traditional
Traditionalists really are, concentrating on Sufi Guénonians. My choice
of Sufism is based on two grounds: firstly, that it is arguably the
mainstream of Guénonianism, since Sufism was the path which Guénon
himself chose. My second ground is more pragmatic: Sufism in the Muslim
world is my own principal field. A second limitation is that in this
article I am asking how traditional Traditionalists are, not how
traditional Traditionalism is. The 'perennial philosophy' of course sees
itself as anything but new, but for various reasons I have no intention
of approaching here the question of whether it is modern or perennial.<sup><a href="http://www1.aucegypt.edu/faculty/sedgwick/trad/write/tradsuf.htm#N_4_">(4)</a></sup> Instead, I will look at practice, associating non-traditional or 'new' with organizations such as Encausse's <i>Ordre martiniste</i>,
where Guénon's career started, and 'traditional' with tariqas such as
the Hamdiyya Shadhiliyya, the almost entirely traditional Egyptian
tariqa<sup><a href="http://www1.aucegypt.edu/faculty/sedgwick/trad/write/tradsuf.htm#N_5_">(5)</a></sup> where Guénon's career ended.</span> </div>
<div align="left">
<span style="font-size: -1;">In
order to place my subject, I will start with a classification of Sufism
in the West. Western Sufism can in general be divided into four groups:
immigrants' tariqas, standard tariqas, novel tariqas, and non-Islamic
groups.<sup><a href="http://www1.aucegypt.edu/faculty/sedgwick/trad/write/tradsuf.htm#N_6_">(6)</a></sup>
The two extremes are the easiest to describe. An immigrants' tariqa is a
transplant: Senegalese Mourides in Italy or Egyptian Burhamis in
Denmark, tariqas taken with immigrants to their new countries, following
shaykhs who are also followed in the immigrants' home countries.
Non-Islamic groups are usually self-identified as such - the 'Sufi
Movement' of Idries Shah, for example, which argues that Sufism is
separate from Islam, many of whose members are not and would never
describe themselves as Muslim.</span> </div>
<div align="left">
<span style="font-size: -1;">Non-Islamic
Sufi groups are, clearly, not traditional - they are new. Though there
have been occasional cases of Sufi shaykhs in the Muslim world having
non-Muslim followers, and occasional cases of Sufi tariqas which stray
outside Islam,<sup><a href="http://www1.aucegypt.edu/faculty/sedgwick/trad/write/tradsuf.htm#N_7_">(7)</a></sup>
it is axiomatic for a scholar of Sufism, or indeed for 99.9% of Sufis
in the Muslim world, that Sufism is a path within Islam. Equally,
immigrants' tariqas are clearly traditional. Although the new
environment within which they exist inevitably has consequences and
leads to changes, this is part of the normal rhythm of Sufism. Sufi
tariqas have been moving into new environments since first there were
tariqas.</span> </div>
<div align="left">
<span style="font-size: -1;">My two
remaining classifications are less easily described. A standard tariqa
is easiest to define by example: that of the Naqshbandiyya of Muhammad
Nazim al-Haqqani (1922- ), a Turkish shaykh who has many followers in
Turkey, Syria and Malaysia. Al-Haqqani is a standard shaykh in terms of
Islamic studies, but was educated in Cyprus under the British and so
happens to speak English - and also has numerous English, German,
American and other converts amongst his followers.<sup><a href="http://www1.aucegypt.edu/faculty/sedgwick/trad/write/tradsuf.htm#N_8_">(8)</a></sup>
His English Naqshbandiyya is not an immigrants' tariqa, since even
though there are many immigrants amongst al-Haqqani's followers in
London they did not take the Naqshbandiyya with them to England; there
are also many non-immigrants amongst his followers. I would argue that
this 'standard' tariqa is traditional (rather than new) in three senses.
First, al-Haqqani is a shaykh on the classic Islamic pattern, taking
his <i>silsila</i> [chain of spiritual descent] from a
universally-accepted source, and recognized and followed by born Muslims
in the Muslim world. Secondly, his tariqa is - in mainstream Islamic
terms - orthodox. Although not every follower of his conforms to the
Islamic Sharia [Sacred Law] in every respect, al-Haqqani does his best
to hold his followers to the Sharia, and is in most cases successful.
Finally, this tariqa is standard and traditional because its spread
conforms to an established pattern. For a charismatic shaykh such as
al-Haqqani to spread Islam in non-Muslim lands is something which has
been happening for centuries, notably in Africa, but also in various
parts of Asia - and now in Europe and America.</span> </div>
<div align="left">
<span style="font-size: -1;">The
remaining classification, then, is of 'novel' tariqa, into which I
would put any tariqa which does not fit into one of my three other
categories. It is into this category that Sufi Guénonians, or
Traditionalist Sufis, fall. A 'novel' tariqa may be traditional, or may
be new.</span><br /> </div>
<div align="left">
<b>Guénon and Aguéli</b><br /><span style="font-size: -1;">Ivan
Aguéli (1860-71), from whom Guénon took his first tariqa, and Guénon
himself both made their débuts in Paris, in existing non-Christian
spiritual and esoteric organizations. Aguéli, a painter, left his native
Sweden for Paris at the age of 21, and, as well as painting and taking
an interest in anarchism, joined the Theosophical Society in 1891.
Guénon arrived in Paris from his native Blois a few years later, in
1904. He interested himself in various esoteric groups,<sup><a href="http://www1.aucegypt.edu/faculty/sedgwick/trad/write/tradsuf.htm#N_9_">(9)</a></sup>
initially those established by Gérard Encausse, 'Papus' (1865-1916).
Encausse had also been a co-founder of the Theosophical Society in
France (though he later opposed the Theosophists).<sup><a href="http://www1.aucegypt.edu/faculty/sedgwick/trad/write/tradsuf.htm#N_10_">(10)</a></sup> The Theosophical Society thus features in Guénon's early years as well as Aguéli's.</span> </div>
<div align="left">
<span style="font-size: -1;">Aguéli took the Shadhiliyya Arabiyya tariqa in Egypt in 1907, from Abd al-Rahman ibn Muhammad Illish,<sup><a href="http://www1.aucegypt.edu/faculty/sedgwick/trad/write/tradsuf.htm#N_11_">(11)</a></sup> and received an <i>ijaza</i> [authorization] to give the tariqa himself.<sup><a href="http://www1.aucegypt.edu/faculty/sedgwick/trad/write/tradsuf.htm#N_12_">(12)</a></sup> Illish in fact gave so many <i>ijazas</i>
'to anyone applying for them' that Fred De Jong concludes that 'he does
not seem to have taken the requirements of [his] position seriously.'<sup><a href="http://www1.aucegypt.edu/faculty/sedgwick/trad/write/tradsuf.htm#N_13_">(13)</a></sup></span> </div>
<div align="left">
<span style="font-size: -1;">Guénon, meanwhile, had taken part in the Spiritualist and Masonic Congress in Paris in 1908,<sup><a href="http://www1.aucegypt.edu/faculty/sedgwick/trad/write/tradsuf.htm#N_14_">(14)</a></sup> and in the same year had founded his own <i>Ordre du temple rénové</i>, in which one authority has distinguished elements of Theosophy and of the Hermetic Brotherhood of Luxor.<sup><a href="http://www1.aucegypt.edu/faculty/sedgwick/trad/write/tradsuf.htm#N_15_">(15)</a></sup> As a result of the establishment of the <i>Ordre du temple</i>, Guénon and his followers were expelled from the <i>Ordre martiniste</i>
by Encausse. In 1909, Guénon joined the Gnostic Church of Fabre des
Essarts ('the Patriarch Synésius'), and edited until 1912 the periodical
<i>La Gnose</i>, described as 'the official organ of the Universal Gnostic Church.'<sup><a href="http://www1.aucegypt.edu/faculty/sedgwick/trad/write/tradsuf.htm#N_16_">(16)</a></sup></span> </div>
<div align="left">
<span style="font-size: -1;">In 1910-11, Guénon published in <i>La Gnose</i> a series of articles on Hinduism which were later to form the basis of two of his most important works, the <i>Introduction générale à l'étude des doctrines hindoues</i> and <i>L'homme et son devenir selon le Vêdânta.</i><sup><a href="http://www1.aucegypt.edu/faculty/sedgwick/trad/write/tradsuf.htm#N_17_">(17)</a></sup> It is unclear whence Guénon got the knowledge of Hinduism on which these articles and his later books draw.<sup><a href="http://www1.aucegypt.edu/faculty/sedgwick/trad/write/tradsuf.htm#N_18_">(18)</a></sup> Chacornac states that both books were approved of by 'the orthodox pundits' of Benares,<sup><a href="http://www1.aucegypt.edu/faculty/sedgwick/trad/write/tradsuf.htm#N_19_">(19)</a></sup> and they have met with approval from sections of the Indian public in recent years.<sup><a href="http://www1.aucegypt.edu/faculty/sedgwick/trad/write/tradsuf.htm#N_20_">(20)</a></sup> French orientalists however considered Guénon's work second-hand and his method unscholarly.<sup><a href="http://www1.aucegypt.edu/faculty/sedgwick/trad/write/tradsuf.htm#N_21_">(21)</a></sup> The <i>Introduction générale</i>
was rejected by Professor Sylvain Lévi of the Sorbonne, where Guénon
submitted it as a thesis, 'because it was so thoroughly opposed to any
form of historicity.'<sup><a href="http://www1.aucegypt.edu/faculty/sedgwick/trad/write/tradsuf.htm#N_22_">(22)</a></sup>
The same might of course be said of many works originating from within a
religion rather than from scholars outside a religion. In general,
partisans of Guénon commend his understanding of Hinduism, and opponents
criticize it.<sup><a href="http://www1.aucegypt.edu/faculty/sedgwick/trad/write/tradsuf.htm#N_23_">(23)</a></sup> I am not aware of any study so far carried out by an independent scholar, and am myself unqualified to perform one.</span> </div>
<div align="left">
<span style="font-size: -1;">It was through <i>La Gnose</i>
that Guénon met Aguéli, and also Albert Puyoo, Comte de Pouvourville, a
prominent Gnostic who had been initiated into a Chinese Taoist secret
society a few years before; his Taoist name was Matgioi.<sup><a href="http://www1.aucegypt.edu/faculty/sedgwick/trad/write/tradsuf.htm#N_24_">(24)</a></sup> Both Aguéli and Guénon took Taoist initiations from Pouvourville; the three all wrote in <i>La Gnose</i> on various aspects of Eastern religion.<sup><a href="http://www1.aucegypt.edu/faculty/sedgwick/trad/write/tradsuf.htm#N_25_">(25)</a></sup> Aguéli, for example, wrote on the doctrinal identity of Islam and Taoism.<sup><a href="http://www1.aucegypt.edu/faculty/sedgwick/trad/write/tradsuf.htm#N_26_">(26)</a></sup> In 1912, Guénon became Muslim, taking the Shadhili tariqa from Aguéli; he took the name of Abd al-Wahid.</span><br /> </div>
<div align="left">
<b>Guénon and Islam</b><br /><span style="font-size: -1;">Guénon's
conversion to Islam was followed by an unequivocal repudiation of his
earliest connections and interests, testified to by two books in which
he attacked and exposed Theosophy and spiritualism in general and, in
particular, a number of organizations ranging from Aleister Crowley's
Golden Dawn to the Hermetic Brotherhood of Luxor.<sup><a href="http://www1.aucegypt.edu/faculty/sedgwick/trad/write/tradsuf.htm#N_27_">(27)</a></sup>
He however retained a conviction of the efficacy of magic, as we will
see, as well as an involvement in Masonry, which he considered to
contain the vestiges of 'valid' Western 'initiatic traditions.'<sup><a href="http://www1.aucegypt.edu/faculty/sedgwick/trad/write/tradsuf.htm#N_28_">(28)</a></sup>
Lings suggests that Guénon's secluded lifestyle in Cairo - extending to
a refusal to give his actual address even to regular correspondents -
was the result of fear of attack by magic by certain Europeans.<sup><a href="http://www1.aucegypt.edu/faculty/sedgwick/trad/write/tradsuf.htm#N_29_">(29)</a></sup> These included, according to a slightly dubious source, Téder / Charles Detré, an enemy of his from the days of the <i>Ordre du temple</i>.<sup><a href="http://www1.aucegypt.edu/faculty/sedgwick/trad/write/tradsuf.htm#N_30_">(30)</a></sup>
In a letter to Evola in 1948, Guénon wrote that an 'attack of
rheumatism' in 1939 had been caused by 'une influence maléfique,' and
disagreed with Evola, who had evidently said that such things could not
hurt those who have spiritual stature. Guénon pointed out that the
Prophet himself was made ill by sorcerers.<sup><a href="http://www1.aucegypt.edu/faculty/sedgwick/trad/write/tradsuf.htm#N_31_">(31)</a></sup>
Most Guénonian biographers tend to gloss over Guénon's concern with
magic, sometimes referring to attacks of persecution mania when Guénon
was ill, but in one sense such apologies are unnecessary. A belief in
the efficacy of magic is not un-Islamic, as Guénon's own reference to
the Prophet reminds us. Such a belief was (and is) widespread in Egypt
amongst all types and classes of person,<sup><a href="http://www1.aucegypt.edu/faculty/sedgwick/trad/write/tradsuf.htm#N_32_">(32)</a></sup> and so may be described as traditional within Islam.</span> </div>
<div align="left">
<span style="font-size: -1;">Guénon
also retained his interest in non-Islamic religions; indeed, Oldmeadow
(for example) argues that he had not abandoned Catholicism, but his
evidence is far from conclusive.<sup><a href="http://www1.aucegypt.edu/faculty/sedgwick/trad/write/tradsuf.htm#N_33_">(33)</a></sup>
Guénon's writings certainly continued to emphasize Hinduism; it has
been suggested that this was because Westerners who might reject Islam
as 'another religion' ('we have had enough of religion') might more
easily accept 'truths' which came from something 'on the surface very
different,' and possibly because Hinduism is an Aryan religion, and
Westerners have an Aryan heritage.<sup><a href="http://www1.aucegypt.edu/faculty/sedgwick/trad/write/tradsuf.htm#N_34_">(34)</a></sup>
In similar vein, Pallis writes: 'Guénon felt that a knowledge of the
Eastern tradition, notably the Hindu and the Taoist, might be a means of
spurring Christians into rediscovering the deeper meaning which the
teachings of the Church harbor implicitly and this, for Guénon, was the
only remaining hope for the West.'<sup><a href="http://www1.aucegypt.edu/faculty/sedgwick/trad/write/tradsuf.htm#N_35_">(35)</a></sup> Hinduism was certainly the tradition which most interested the Western reading public at that time.</span> </div>
<div align="left">
<span style="font-size: -1;">Despite
this continued interest in Hinduism and other religions, however,
Guénon's own practice was (as far as we know) purely Islamic. He is not
known ever to have recommended anyone to become a Hindu,<sup><a href="http://www1.aucegypt.edu/faculty/sedgwick/trad/write/tradsuf.htm#N_36_">(36)</a></sup> whereas (as we will see) he introduced many to Islam.</span> </div>
<div align="left">
<span style="font-size: -1;">As well as the two important works on Hinduism already mentioned, Guénon also published in 1927 his <i>La crise du monde moderne</i>. These three works, expanded by his most important later work, <i>La règne de la quantité et les signes des temps</i>
(1945), contain the heart of Guénonianism. Guénon is perhaps best
described as an influential commentator on modernity, which - he argues -
is the Last Age (<i>kali yuga</i>). His method is not to analyze
modernity sociologically or to argue against it on the grounds of
modernity's own characteristics. This sets him apart from other critics
of the age, from Marx to Spengler or Baudrillard. He instead expounds
the Traditions (principally, the Hindu tradition), and leaves the reader
in this light to judge the modernity the reader himself has
experienced.<sup><a href="http://www1.aucegypt.edu/faculty/sedgwick/trad/write/tradsuf.htm#N_37_">(37)</a></sup>
Guénon is also the great exponent of Tradition in a second sense, in
the sense of the need to adhere to one of the great orthodox religious
traditions which embody 'perennial' Truth. This concept of the
Transcendent Unity of Religions is one of Guénon's most important and
problematic legacies; its compatibility with Islam is considered below.</span><br /> </div>
<div align="left">
<b>Early Guénonians</b><br /><span style="font-size: -1;">The
years after Guénon's conversion to Islam were devoted mostly to
writing; Guénon wrote more than half of his books, and all save one of
his most important works, in the 1920s. In 1914, excused military
service on health grounds, he had began a series of periods of
employment as a high-school philosophy teacher which lasted until 1927,
all either in Paris or his native Blois (save for the year 1917-18,
spent at a school in Sétif, Algeria). In 1927, however, a new period in
Guénon's life began. His wife died, and the niece they had been bringing
up (having had no children themselves) was taken back by her mother in
1928. In 1930 Guénon went to Egypt to collect texts for an esoteric
publishing house,<sup><a href="http://www1.aucegypt.edu/faculty/sedgwick/trad/write/tradsuf.htm#N_38_">(38)</a></sup> but remained in Cairo until his death in 1951, marrying an Egyptian in 1934. In Cairo, Guénon dressed in a <i>jallabiyya</i> [robe] and spoke fluent Arabic.<sup><a href="http://www1.aucegypt.edu/faculty/sedgwick/trad/write/tradsuf.htm#N_39_">(39)</a></sup> Although he shunned the company of most Europeans,<sup><a href="http://www1.aucegypt.edu/faculty/sedgwick/trad/write/tradsuf.htm#N_40_">(40)</a></sup>
he continued to write books and articles for publication in France, and
he also continued his involvement in Muslim and non-Muslim religious
circles, in Egypt and abroad.<sup><a href="http://www1.aucegypt.edu/faculty/sedgwick/trad/write/tradsuf.htm#N_41_">(41)</a></sup> He referred many of the Europeans he encountered or corresponded with in this period to Frithjof Schuon (1907-98).<sup><a href="http://www1.aucegypt.edu/faculty/sedgwick/trad/write/tradsuf.htm#N_42_">(42)</a></sup></span> </div>
<div align="left">
<span style="font-size: -1;">Schuon, the son of a German musician resident in Switzerland, had left school at sixteen and later moved to Paris,<sup><a href="http://www1.aucegypt.edu/faculty/sedgwick/trad/write/tradsuf.htm#N_43_">(43)</a></sup> where an interest in religions<sup><a href="http://www1.aucegypt.edu/faculty/sedgwick/trad/write/tradsuf.htm#N_44_">(44)</a></sup>
led him to read extensively on Hinduism and Buddhism, and finally led
him to the works of Guénon. In the early 1930s, Schuon wrote from Paris
to Guénon in Cairo, asking him to recommend a 'master.' Guénon replied
that he should go to Ahmad ibn Mustafa al-Alawi (1869-1934), then at
Mustaghanim (Algeria).<sup><a href="http://www1.aucegypt.edu/faculty/sedgwick/trad/write/tradsuf.htm#N_45_">(45)</a></sup></span> </div>
<div align="left">
<span style="font-size: -1;">It
is strange that Guénon sent Schuon to an Alawi shaykh in Algeria rather
than to his own shaykh in Cairo, who was by then Salama ibn Hasan
Salama (1867-1939), the founder of the Hamdiyya Shadhiliyya, later to
become one of the largest tariqas in Egypt.<sup><a href="http://www1.aucegypt.edu/faculty/sedgwick/trad/write/tradsuf.htm#N_46_">(46)</a></sup> In the same way, it is strange that he subsequently sent European visitors to Schuon (whom he had met in 1938 and 1939)<sup><a href="http://www1.aucegypt.edu/faculty/sedgwick/trad/write/tradsuf.htm#N_47_">(47)</a></sup>
rather than to an Arab shaykh. Had Guénon sent his European visitors to
his own shaykh, Guénonian Sufis today would most likely be followers of
the Hamdiyya Shadhiliyya, and there would be few or no 'novel'
Guénonian tariqas for this article to examine. It is interesting that,
towards the end of his life, Guénon seems to have decided that sending
people to Schuon had been a mistake.</span> </div>
<div align="left">
<span style="font-size: -1;">The
most likely explanation of his sending Schuon to al-Alawi is that there
are obvious reasons for sending a European aspirant to a shaykh who
speaks his language and understands his culture. Guénon may have
considered al-Alawi an especially suitable person to whom to send a
European: although he was reluctant to speak French he understood it
well, and in 1926 had led the prayer for the inauguration of the Paris
mosque. Many Frenchmen, from his doctor in Algeria to Jacques Berque,
were clearly very impressed by him and his <i>baraka</i> [grace].<sup><a href="http://www1.aucegypt.edu/faculty/sedgwick/trad/write/tradsuf.htm#N_48_">(48)</a></sup> After al-Alawi's death, Guénon may have considered his successor a less suitable person;<sup><a href="http://www1.aucegypt.edu/faculty/sedgwick/trad/write/tradsuf.htm#N_49_">(49)</a></sup> he may, alternatively, have considered Schuon a more suitable person, for reasons which will be explored below.</span> </div>
<div align="left">
<span style="font-size: -1;">In
the event, Schuon had moved from Paris to Marseilles before Guénon's
reply arrived, but in Marseilles he met some Algerians who belonged to
an Alawi <i>zawiya</i> [lodge] there. These Alawis not only insisted
that Schuon visit their shaykh, but even raised the money to buy him a
ticket on a boat to Oran. In 1932, Schuon traveled to Mustaghanim, where
he stayed four months, taking the Alawi tariqa.<sup><a href="http://www1.aucegypt.edu/faculty/sedgwick/trad/write/tradsuf.htm#N_50_">(50)</a></sup> He took the Muslim name of Nur al-Din Isa.</span> </div>
<div align="left">
<span style="font-size: -1;">Probably before leaving Mustaghanim, Schuon received from al-Alawi's <i>nib</i>
[deputy], Adda ibn Tunis, an undated document which has been described
by later followers of Schuon's as a 'Diplôme de Moqaddem.' This is a
curious document, in which Ibn Tunis gives Schuon permission to spread
the message of Islam (<i>qad adhantu fi nashr al-dawa al-islamiyya</i>, we have permitted him to propagate the Islamic summons), accept people into Islam (<i>talqin kalimat al-tawhid 'la illaha ila Allah'</i>, dictation/inculcation of the Words of Unity 'there is no deity save God') and teach them their basic religious practices (<i>al-wajibat al-diniyya</i>, religious duties).<sup><a href="http://www1.aucegypt.edu/faculty/sedgwick/trad/write/tradsuf.htm#N_51_">(51)</a></sup> Since no mention is made anywhere of representing or of giving the Alawiyya, this can hardly be considered an appointment as <i>muqaddam</i>
[representative] in any normal sense. Indeed, all the things
'permitted' to Schuon are things for which no permission is needed, and
which are actually incumbent upon any Muslim anyhow. The 'diplôme' thus
has the <i>form</i> of an appointment without any substance.<sup><a href="http://www1.aucegypt.edu/faculty/sedgwick/trad/write/tradsuf.htm#N_52_">(52)</a></sup>
It is hard to think of any reason for Ibn Tunis to produce such an
empty document, save perhaps to respond tactfully to a request for an <i>ijaza</i> with which he was unwilling to comply.</span> </div>
<div align="left">
<span style="font-size: -1;">Schuon began writing on his return to France, publishing his first articles in <i>Le Voile d'Isis</i> in 1933.<sup><a href="http://www1.aucegypt.edu/faculty/sedgwick/trad/write/tradsuf.htm#N_53_">(53)</a></sup>
These articles are Islamic, but not unsurprisingly also reflect the
wider esoteric interests of the periodical in which they were published
and of Schuon himself.<sup><a href="http://www1.aucegypt.edu/faculty/sedgwick/trad/write/tradsuf.htm#N_54_">(54)</a></sup> In 1934, following the death of Ahmad al-Alawi, Schuon established <i>zawiyas</i> of his own in Amiens and then Basel and Paris.<sup><a href="http://www1.aucegypt.edu/faculty/sedgwick/trad/write/tradsuf.htm#N_55_">(55)</a></sup>
He had no independent fortune, and continued working as a textile
designer in France, living just over the border from Switzerland, making
weekly visits to his <i>zawiya</i> on the banks of the Rhine in Basel, reached down a winding staircase from the Münstergasse.<sup><a href="http://www1.aucegypt.edu/faculty/sedgwick/trad/write/tradsuf.htm#N_56_">(56)</a></sup> His <i>locum tenens</i> in Basel was Titus (Ibrahim) Burckhardt (1908-84).<sup><a href="http://www1.aucegypt.edu/faculty/sedgwick/trad/write/tradsuf.htm#N_57_">(57)</a></sup>
Burckhardt, who was born in Florence into an established Swiss artistic
family, had known Schuon since their schooldays together.<sup><a href="http://www1.aucegypt.edu/faculty/sedgwick/trad/write/tradsuf.htm#N_58_">(58)</a></sup> In the 1930s, Burckhardt spent some years in Morocco, during which time he had learned Arabic<sup><a href="http://www1.aucegypt.edu/faculty/sedgwick/trad/write/tradsuf.htm#N_59_">(59)</a></sup> and encountered Sufism.<sup><a href="http://www1.aucegypt.edu/faculty/sedgwick/trad/write/tradsuf.htm#N_60_">(60)</a></sup> It is unclear at what point he became Muslim. In Paris, Schuon's <i>muqaddam</i> was Michel (Mustafa) Vâlsan (1907-74), a Romanian diplomat who took the Alawi tariqa from Schuon in 1938.<sup><a href="http://www1.aucegypt.edu/faculty/sedgwick/trad/write/tradsuf.htm#N_61_">(61)</a></sup></span> </div>
<div align="left">
<span style="font-size: -1;">Schuon is the second European Guénonian Muslim to act as shaykh. Aguéli, the first, had received his <i>ijaza</i> from an Egyptian shaykh who may not have taken his position seriously; Aguéli is not known to have used his <i>ijaza</i> to give his tariqa to anyone save Guénon.<sup><a href="http://www1.aucegypt.edu/faculty/sedgwick/trad/write/tradsuf.htm#N_62_">(62)</a></sup> Schuon, on the other hand, gave his tariqa to hundreds; he seems to have received his <i>ijaza</i>
from al-Alawi after al-Alawi's death, in a dream. That this dream
included the Buddha Amitabha did not augur well for the future Islamic
orthodoxy of his tariqa.<sup><a href="http://www1.aucegypt.edu/faculty/sedgwick/trad/write/tradsuf.htm#N_63_">(63)</a></sup> It was not widely known that this had been the nature of Schuon's <i>ijaza</i>.</span> </div>
<div align="left">
<span style="font-size: -1;">Later
followers of Schuon make a distinction between the ability and the
authority to pass on a tariqa, arguing that any 'initiate' has the <i>power</i> to initiate others even in the absence of <i>authorization</i>
to do so, and that what came to Schuon in his dream was the 'title of
shaykh,' i.e. authorization, not the power to initiate, and that he had
already been appointed <i>muqaddam</i>.<sup><a href="http://www1.aucegypt.edu/faculty/sedgwick/trad/write/tradsuf.htm#N_64_">(64)</a></sup> While it is true that the meaning of <i>ijaza</i> is 'authorization,' this is not a distinction normally made in Sufism, and (as we have seen) Schuon's appointment as <i>muqaddam</i> was not one which had any real meaning in the context of the Alawi tariqa.</span> </div>
<div align="left">
<span style="font-size: -1;">In
1937, Schuon received, in a vision, 'Six Themes of Meditation' from
God; these themes were introduced into the Alawi practice of his <i>zawiya.</i><sup><a href="http://www1.aucegypt.edu/faculty/sedgwick/trad/write/tradsuf.htm#N_65_">(65)</a></sup>
The receipt of some special practice, often in a vision, frequently
heralds the creation of a new tariqa; receipt from God directly, without
any intermediary, is highly unusual, if not otherwise unheard of.</span><br /> </div>
<div align="left">
<b>New Traditionalist Groups</b><br /><span style="font-size: -1;">In
1951, Guénonianism entered a new phase. This year saw a breach between
Schuon and Guénon, and Guénon's death; by this time his fame had become
sufficient for his death to be reported on the French radio.<sup><a href="http://www1.aucegypt.edu/faculty/sedgwick/trad/write/tradsuf.htm#N_66_">(66)</a></sup>
The immediate grounds of the breach between Schuon and Guénon were the
ever problematic question of the Transcendent Unity of Religions.<sup><a href="http://www1.aucegypt.edu/faculty/sedgwick/trad/write/tradsuf.htm#N_67_">(67)</a></sup>
Schuon went further than Guénon on this point, holding that Christian
initiation retained 'virtual' validity, and needed only to be somehow
'activated.' Whilst Guénon agreed with Schuon in accepting the validity
of Masonic initiation, he held that Christian baptism had ceased to have
any esoteric value at the end of the Middle Ages.<sup><a href="http://www1.aucegypt.edu/faculty/sedgwick/trad/write/tradsuf.htm#N_68_">(68)</a></sup>
Schuon held that it was impossible for the Christian baptism to lose
all validity, since this would be a betrayal by the Holy Ghost.<sup><a href="http://www1.aucegypt.edu/faculty/sedgwick/trad/write/tradsuf.htm#N_69_">(69)</a></sup>
The implications of this dispute in terms of Islam will be considered
later. Guénon was also concerned about the laxity of religious practice
at Schuon's <i>zawiya</i> in Lausanne; this point will also be considered later.</span> </div>
<div align="left">
<span style="font-size: -1;">Lings
took Schuon's side in this dispute, even though he was Guénon's close
associate, and Vâlsan took Guénon's side, even though he was Schuon's <i>muqaddam</i> in Paris.<sup><a href="http://www1.aucegypt.edu/faculty/sedgwick/trad/write/tradsuf.htm#N_70_">(70)</a></sup>
As a result of this dispute the first non-Schuonian Guénonian tariqa
arose, since Schuon instructed Vâlsan to establish his own separate <i>zawiya</i> in Paris, and to receive into it whoever he wanted.<sup><a href="http://www1.aucegypt.edu/faculty/sedgwick/trad/write/tradsuf.htm#N_71_">(71)</a></sup></span> </div>
<div align="left">
<span style="font-size: -1;">Following
on this dispute, on Guénon's death, and on the Revolution in Egypt, the
history of Guénonianism can be divided into three streams: Schuonian,
non-Schuonian Muslim, and non-Muslim. Of these, the most important is
the Schuonian stream: Schuon already had a large following before
Guénon's death, and if anyone can be said to have inherited Guénon's
position as the leading Traditionalist, it is Schuon. The non-Muslim
stream falls outside the scope of this article; the other two streams
are clearly 'novel' in the sense established above.</span> </div>
<div align="left">
<span style="font-size: -1;">Taking
my earlier criteria in reverse: their spreading is not so different
from the established Islamic pattern, and on these grounds they might be
classified as 'standard.' However, leaving aside for the moment the
question of orthodoxy (which, as we will see, is central to the question
of how traditional these groups are) groups in both streams must be
classified as 'novel' if only because the shaykhs in question are not on
the classic Islamic pattern. Schuon, for example, does not take his <i>silsila</i>
from a universally-accepted source - while the source may be accepted,
the taking is problematic. Schuon has later attracted a following among
born Muslims in the Muslim world, but those non-Schuonian Guénonians who
have a more normal <i>silsila</i> have not. Thus, although some
Traditionalist Sufis may fulfill one of the two conditions established
here, none fulfill both. We will now take Schuon's tariqa, later known
as the Maryamiyya, as one case study, and a non-Schuonian tariqa, that
of Abd al-Wahid Pallavicini in Milan, as another.</span><br /> </div>
<div align="left">
<b>The Maryamiyya</b><br /><span style="font-size: -1;">Schuon moved to the US in 1981,<sup><a href="http://www1.aucegypt.edu/faculty/sedgwick/trad/write/tradsuf.htm#N_72_">(72)</a></sup>
settling outside Bloomington, Indiana. A Schuonian community had come
into existence there under the leadership of a professor of comparative
religion at Indiana University who had been using Schuon's books in his
courses. One of these followers of Schuon had established a <i>zawiya</i> near Bloomington, and offered Schuon adjoining land.<sup><a href="http://www1.aucegypt.edu/faculty/sedgwick/trad/write/tradsuf.htm#N_73_">(73)</a></sup> The reason normally given for Schuon's move is his interest in Native American religion,<sup><a href="http://www1.aucegypt.edu/faculty/sedgwick/trad/write/tradsuf.htm#N_74_">(74)</a></sup> to which we will return.</span> </div>
<div align="left">
<span style="font-size: -1;">I have not visited Bloomington,<sup><a href="http://www1.aucegypt.edu/faculty/sedgwick/trad/write/tradsuf.htm#N_75_">(75)</a></sup>
and the Maryamiyya is a more secretive organization than is normal
amongst Sufi tariqas (though no more than is normal amongst Western
esoteric organizations). My conclusions must therefore be tentative, and
may be excessively negative, since criticism sometimes spreads faster
than other varieties of fame. The later Maryamiyya, for example, is
widely criticized for having 'left Islam' - an accusation normally based
on the presence of non-Muslim followers of Schuon's, and on Maryami
failure to observe the Islamic Sharia.</span> </div>
<div align="left">
<span style="font-size: -1;">In having Christian (and Buddhist) followers,<sup><a href="http://www1.aucegypt.edu/faculty/sedgwick/trad/write/tradsuf.htm#N_76_">(76)</a></sup>
Schuon was not alone. The US Khalwatiyya-Jarahiyya of the Turkish
shaykh Muzaffer Özak, a non-Guénonian tariqa which might be classified
as 'standard,' allows non-Muslims to be <i>muhibb</i> [fan, lover; unaffiliated follower] of the shaykh, though only Muslims may be <i>murid</i> [affiliated follower; disciple].<sup><a href="http://www1.aucegypt.edu/faculty/sedgwick/trad/write/tradsuf.htm#N_77_">(77)</a></sup>
The Naqshbandiyya of al-Haqqani also accepts non-Muslims as visiting
participants in the tariqa's activities, and many of these take the
Naqshbandiyya <i>before</i> becoming Muslim, though in most cases Islam
follows within a few days. It is not possible for a non-Muslim to follow
the practice of the tariqa, and though there may be a few cases of
non-Muslim Naqshbandi followers, these are anomalous. It is suggested
that these individuals may be Muslim without acknowledging it.<sup><a href="http://www1.aucegypt.edu/faculty/sedgwick/trad/write/tradsuf.htm#N_78_">(78)</a></sup>
Özak and al-Haqqani thus both make pragmatic concessions. In contrast
to Schuon, neither is known to consider Christian sacraments in any way
'valid'- Schuon saw the Christian sacraments as 'initiatory' and
Christians as thus able to follow a Master while remaining Christian.<sup><a href="http://www1.aucegypt.edu/faculty/sedgwick/trad/write/tradsuf.htm#N_79_">(79)</a></sup> Although Schuonians point to great shaykhs of the classical Islamic period who had Christian followers,<sup><a href="http://www1.aucegypt.edu/faculty/sedgwick/trad/write/tradsuf.htm#N_80_">(80)</a></sup>
none of these had non-Muslim followers on the scale that Schuon did.
Pragmatic concessions such as those made by Özak and al-Haqqani are well
within Sufi tradition. Schuon's stance was not, and so can hardly be
described as traditional.</span> </div>
<div align="left">
<span style="font-size: -1;">Similarly,
Schuon's tariqa is probably not alone in having (reportedly) relaxed
the Sharia somewhat for its adherents, at least in principle. According
to Hermansen, all Sufi orders in the US allow for some laxity in the
practice of the Sharia, especially for new Muslims,<sup><a href="http://www1.aucegypt.edu/faculty/sedgwick/trad/write/tradsuf.htm#N_81_">(81)</a></sup>
and this is also true of al-Haqqani's Naqshbandiyya in Europe.
Pragmatic concessions in this area, though in some ways dangerous, are
understandable. The question is one of degree and duration: while
al-Haqqani may permit new Muslims to pray three times a day rather than
five, the clear understanding is that five times a day is the norm, and
that this norm should be reached as soon as practicable. There is some
indication that Schuon's concessions went further. Although I do not
know to what extent this represented Schuon's own position, other
Schuonians have argued, for example, that it is permissible to delay the
dawn prayer in an age of electric light, or to miss Friday prayers and
conceal one's Islam in the hostile environment of the contemporary
United States. This is an approach different in kind from al-Haqqani's,
and - again - seems to go beyond the tradition of pragmatic concession
to verge on modification of the Sharia.</span> </div>
<div align="left">
<span style="font-size: -1;">One
especially problematic relaxation of the Sharia is Schuon's own. In the
late 1940s, for example, he kept in his room a statue of the Virgin
Mary. Of this, he wrote later 'I was always strict in matters of sacred
law, yet on the other hand I took my stand above all on the Religio
Perennis and never allowed myself to become imprisoned in forms which
for myself could have no validity.'<sup><a href="http://www1.aucegypt.edu/faculty/sedgwick/trad/write/tradsuf.htm#N_82_">(82)</a></sup> This seems a clear following of Traditionalism in preference to the Sharia. We will return to this question of priorities</span> </div>
<div align="left">
<span style="font-size: -1;">The place of the Virgin Mary in Schuon's tariqa also caused concern. In 1965, Schuon had a vision of the Virgin (<i>Maryam</i> in Arabic), as a result of which he changed the name of his tariqa to 'Maryamiyya.'<sup><a href="http://www1.aucegypt.edu/faculty/sedgwick/trad/write/tradsuf.htm#N_83_">(83)</a></sup> Shortly afterwards, rumors of unorthodoxy were circulating, notably of the display of pictures of the Virgin in the Lausanne <i>zawiya</i>.
Such pictures, referred to as 'icons,' were used (at least by the
1980s) as a focus for meditation in the practice of the tariqa.<sup><a href="http://www1.aucegypt.edu/faculty/sedgwick/trad/write/tradsuf.htm#N_84_">(84)</a></sup> Maryamis stress that these icons are not used 'in the <i>zawiya,'</i><sup><a href="http://www1.aucegypt.edu/faculty/sedgwick/trad/write/tradsuf.htm#N_85_">(85)</a></sup>
but this is a distinction which would mean little to most Muslims. In
1985, in a further vision of the Virgin, Schuon received the unusual <i>wird</i>
[element of litany; office] 'Ya Maryam aleyka al-salam ya rahman ya
rahim' [O Mary, on you be peace, O Compassionate, O Merciful].<sup><a href="http://www1.aucegypt.edu/faculty/sedgwick/trad/write/tradsuf.htm#N_86_">(86)</a></sup></span> </div>
<div align="left">
<span style="font-size: -1;">Most
problematic of all, however, is Schuon's interest in Native American
religion. In 1959 he and his wife were 'adopted officially by the Lakota
tribe' of Crow Indians, whom they had first met in Paris on 1958.<sup><a href="http://www1.aucegypt.edu/faculty/sedgwick/trad/write/tradsuf.htm#N_87_">(87)</a></sup>
In 1963 Schuon and his wife 'were received as members of the Sioux
tribe' during the second of their two early visits to the United States
to see the Sioux and Crow Indians of South Dakota and Montana.<sup><a href="http://www1.aucegypt.edu/faculty/sedgwick/trad/write/tradsuf.htm#N_88_">(88)</a></sup>
By the 1980s, Schuon was holding events variously known as 'Primordial
Gatherings,' 'Pow Wows' or 'Indian Days,' at which ceremonies such as
the 'Rite of the Sacred Pipe' and the Sun Dance were held. Schuon
presided over such occasions, sometimes wearing a Native American
feather head-dress with two horns, and carrying a feathered staff.<sup><a href="http://www1.aucegypt.edu/faculty/sedgwick/trad/write/tradsuf.htm#N_89_">(89)</a></sup> Maryamis stress that Muslim 'initiates' of Schuon were forbidden to <i>participate</i> in Native American religious <i>rites</i>, though not in dances which were not 'rites.'<sup><a href="http://www1.aucegypt.edu/faculty/sedgwick/trad/write/tradsuf.htm#N_90_">(90)</a></sup>
This distinction, like that between an icon of the Virgin in different
places, indicates a Schuonian concern to avoid syncretism, but again
would satisfy few if any non-Guénonian Muslims. It is in no way a
traditional distinction.</span> </div>
<div align="left">
<span style="font-size: -1;">A
further non-Islamic element in Schuon's practice is nakedness.
Following his 1965 vision of the Virgin, Schuon (in his own words) had
'the almost irresistible urge to be naked like her little child; from
this event onwards I went naked as often as possible;'<sup><a href="http://www1.aucegypt.edu/faculty/sedgwick/trad/write/tradsuf.htm#N_91_">(91)</a></sup> in at least the 1985 vision, the Virgin herself was naked.<sup><a href="http://www1.aucegypt.edu/faculty/sedgwick/trad/write/tradsuf.htm#N_92_">(92)</a></sup>
Both Schuon and the Virgin appear naked in certain 'Tantric icons'
produced by Schuon and one of his wives, Sharlyn Romaine (Badriyah),<sup><a href="http://www1.aucegypt.edu/faculty/sedgwick/trad/write/tradsuf.htm#N_93_">(93)</a></sup>
and at Primordial Gatherings 'women w[ore] what amount[ed] to American
Indianized bikinis' or, at the 'Rite of the Sacred Pipe,' (usually
attended only by 50 or 60 followers in the 'inner circle') loin-cloths.<sup><a href="http://www1.aucegypt.edu/faculty/sedgwick/trad/write/tradsuf.htm#N_94_">(94)</a></sup> Schuon maintained that sacred nakedness was compatible with Islam,<sup><a href="http://www1.aucegypt.edu/faculty/sedgwick/trad/write/tradsuf.htm#N_95_">(95)</a></sup> a highly unusual position, again far from traditional.</span> </div>
<div align="left">
<span style="font-size: -1;">Another
non-Islamic element in at least Schuon's own personal life was the
application to marriage of a distinction unknown to the <i>fiqh</i>
[codification of the Law] or the Sharia, that between the 'vertical,'
which reaches to God, and the 'horizontal,' which is of earth, which is
frequently made in other contexts by Schuonians.<sup><a href="http://www1.aucegypt.edu/faculty/sedgwick/trad/write/tradsuf.htm#N_96_">(96)</a></sup>
In 1965, Schuon (first married in 1949) 'married' Barbara Perry
(Hamidah), in a 'vertical' marriage. That this was a 'vertical' marriage
is important: Mrs Perry was still married (in a 'horizontal' marriage)
to her husband, Whithall Perry, at the time.<sup><a href="http://www1.aucegypt.edu/faculty/sedgwick/trad/write/tradsuf.htm#N_97_">(97)</a></sup></span> </div>
<div align="left">
<span style="font-size: -1;">There
is thus little room to argue that the practice of the contemporary
Maryamiyya is traditional. Though it undoubtedly contains traditional
elements, and although Schuon's published works may often be compatible
with Islamic tradition, the totality of his followers' practice contains
sufficient non-Islamic elements to be described as 'new.'</span><br /> </div>
<div align="left">
<b>The Ahmadiyya</b><br /><span style="font-size: -1;">In about 1949, Abd al-Wahid Pallavicini (1926- ), a wealthy young Italian who had read Guénon's <i>Crise du monde moderne</i>,
visited its Italian translator, Evola. Evola told Pallavicini that his
own interests were more in temporal than spiritual power, and referred
him instead to Burckhardt. In 1951, Pallavicini became Muslim at
Burckhardt's hands and took the Alawi tariqa, and the name of Abd
al-Wahid Yahya.<sup><a href="http://www1.aucegypt.edu/faculty/sedgwick/trad/write/tradsuf.htm#N_98_">(98)</a></sup>
Having earlier broken with Schuon over the vexed question of the
validity of Christian initiation, Pallavicini visited (in 1971) the <i>zawiya</i> in Singapore of the Ahmadi shaykh Abd al-Rashid ibn Muhammad Said (1918-92), an Azhari <i>alim</i> [scholar trained at the prestigious Azhar mosque-university in Cairo] as well as an important shaykh.<sup><a href="http://www1.aucegypt.edu/faculty/sedgwick/trad/write/tradsuf.htm#N_99_">(99)</a></sup></span> </div>
<div align="left">
<span style="font-size: -1;">The Ahmadi <i>zawiya</i> and the <i>dhikr</i>
[communal invocatory prayer] very much impressed Pallavicini, who took
the Ahmadi tariqa. During the six months he spent with his new shaykh,
Pallavicini learned the Ahmadi <i>awrad</i> [office; litany].<sup><a href="http://www1.aucegypt.edu/faculty/sedgwick/trad/write/tradsuf.htm#N_100_">(100)</a></sup>
Although he could only understand Abd al-Rashid through an interpreter,
he also had numerous conversations with Ali Salim, later Abd
al-Rashid's <i>khalifa</i> [deputy].<sup><a href="http://www1.aucegypt.edu/faculty/sedgwick/trad/write/tradsuf.htm#N_101_">(101)</a></sup>
On one occasion, Abd al-Rashid suggested that they should pray for the
conversion to Islam of Pallavicini's parents. Pallavicini demurred,
saying that they were all right as they were, as People of the Book, and
could expect to go to Heaven as non-Muslims - a Guénonian view more
than an Islamic one. In order to resolve their disagreement, the two
wrote to the Azhar for a fatwa [<i>opinio</i>, ruling] - which, unsurprisingly, supported Abd al-Rashid.<sup><a href="http://www1.aucegypt.edu/faculty/sedgwick/trad/write/tradsuf.htm#N_102_">(102)</a></sup> Either before or despite this dispute, Pallavicini was given an <i>ijaza</i> by Abd al-Rashid.<sup><a href="http://www1.aucegypt.edu/faculty/sedgwick/trad/write/tradsuf.htm#N_103_">(103)</a></sup> Given that the two earlier <i>ijazas</i>
of which we know which were received by Guénonians were somewhat
unusual, it is interesting to see how Pallavicini came to receive his.
Abd al-Rashid is only known to have given four other <i>ijazas</i>, and
of these only one was to someone who was not a long-established Ahmadi,
the Director of Dakwah [calling to God] in Brunei, already an important
Muslim dignitary. Pallavicini was a very different case, and seems to
have been a departure from Abd al-Rashid's normal practice. It is
impossible to say why Abd al-Rashid decided to give Pallavicini an <i>ijaza</i>,<sup><a href="http://www1.aucegypt.edu/faculty/sedgwick/trad/write/tradsuf.htm#N_104_">(104)</a></sup> but shaykhs in any tariqa do sometimes give <i>ijazas</i>
for their recipients to 'grow into.' Another partial explanation is
that Abd al-Rashid was perhaps reverting to an earlier Ahmadi practice,
evidently followed at some times by his father, of distributing <i>ijazas</i> almost wholesale. At any rate, Pallavicini's <i>ijaza</i>, unlike Schuon's, seems to have been entirely regular; on this basis his tariqa might almost be classified as 'standard.'</span> </div>
<div align="left">
<span style="font-size: -1;">On returning to Italy, Pallavicini went first to Rome; he had at that time no particular intention of doing anything with his <i>ijaza</i>.<sup><a href="http://www1.aucegypt.edu/faculty/sedgwick/trad/write/tradsuf.htm#N_105_">(105)</a></sup>
It was not until the end of the 1970s that a fortuitous combination of
circumstances led to the establishment of an Ahmadiyya in Europe.
Pallavicini became involved in Muslim-Christian dialogue and so became
famous, and used his fame to spread the Guénonian message. One of the
high points of Pallavicini's involvement with this dialogue was the Day
of Prayer held by Pope John Paul in Assisi on 27 October 1986, at which
representatives of twelve religions met together to pray for peace.<sup><a href="http://www1.aucegypt.edu/faculty/sedgwick/trad/write/tradsuf.htm#N_106_">(106)</a></sup>
Ten delegations represented Islam; Pallavicini went with the CICI, the
main Islamic organization in Rome, made a speech to a 'round table of
the representatives of religions,' and issued a press release.<sup><a href="http://www1.aucegypt.edu/faculty/sedgwick/trad/write/tradsuf.htm#N_107_">(107)</a></sup> Pallavicini became a popular interviewee for the Italian newspapers,<sup><a href="http://www1.aucegypt.edu/faculty/sedgwick/trad/write/tradsuf.htm#N_108_">(108)</a></sup>
reflecting the role he had played at Assisi, both because a much
interviewed person becomes newsworthy anyhow, and because at this time
the position of Islam in Italy was changing significantly. By 1990,
Pallavicini had become the most interviewed Muslim in Catholic papers, a
sort of Muslim 'de confiance.'<sup><a href="http://www1.aucegypt.edu/faculty/sedgwick/trad/write/tradsuf.htm#N_109_">(109)</a></sup> He was even being described by the major newspaper <i>Corriere della Sera</i> as shaykh 'of one of the most important <i>Sufi</i> brotherhoods.'<sup><a href="http://www1.aucegypt.edu/faculty/sedgwick/trad/write/tradsuf.htm#N_110_">(110)</a></sup></span> </div>
<div align="left">
<span style="font-size: -1;">During
his Muslim-Christian dialogue, Pallavicini did not try to proselytize
for Islam, but found that many of those persons with whom he was trying
to carry out an inter-religious dialogue became Muslim (and Ahmadi), so
that in the end the 'dialogue with Christians' became a 'monologue of
Muslims.'<sup><a href="http://www1.aucegypt.edu/faculty/sedgwick/trad/write/tradsuf.htm#N_111_">(111)</a></sup> By 1996, three buildings in Milan housed Pallavicini's Milan home, the <i>Centro Studi Metafisici 'René Guénon,'</i><sup><a href="http://www1.aucegypt.edu/faculty/sedgwick/trad/write/tradsuf.htm#N_112_">(112)</a></sup> the <i>zawiya</i> of the Ahmadiyya in Italy, the <i>Associazione Italiana per l'Informazione sull'Islam</i> (AIII),<sup><a href="http://www1.aucegypt.edu/faculty/sedgwick/trad/write/tradsuf.htm#N_113_">(113)</a></sup> and <i>Sintesi</i> (a small publishing house).<sup><a href="http://www1.aucegypt.edu/faculty/sedgwick/trad/write/tradsuf.htm#N_114_">(114)</a></sup></span> </div>
<div align="left">
<span style="font-size: -1;">Pallavicini's followers see themselves more as members of the <i>Centro Studi Metafisici</i>
than as Ahmadis. During their monthly meeting in January 1996, time was
divided more or less equally between considering their next step in a
new round of the old controversy over the validity of Christian
initiation (being held with a Greek Orthodox Guénonian in the pages of
the Guénonian publication <i>Vers la tradition</i>),<sup><a href="http://www1.aucegypt.edu/faculty/sedgwick/trad/write/tradsuf.htm#N_115_">(115)</a></sup> and such recognizably Sufi activities as prayer, <i>dhikr</i>, and communal living in the <i>zawiya</i>.
This dual identity - as Ahmadi Muslims and as Guénonians - persists at
other times. Various Ahmadis spend much time attending almost every
conceivable possible forum to spread the Guénonian view, but also
perform the normal Muslim duties and the Ahmadi <i>awrad</i>. The strong
identity of Milan Ahmadis as Guénonians combines, in many cases, with a
somewhat weak identity as Muslims. Milan Ahmadis are separated from
most other Muslims not only by disputes, but by geography and language.
This is not true of Pallavicini himself or of his son Yahya, both of
whom have contacts with the Islamic world and with various sections of
the Ahmadiyya, but it is true of almost everyone else. It is less true,
in contrast, for the Western followers of al-Haqqani, who are inevitably
in contact with the significant numbers of immigrants among his
followers in the West, and who may also from time to time visit their
shaykh in the Muslim world, as well as seeing him on his regular visits
to the West.</span> </div>
<div align="left">
<span style="font-size: -1;">Were
it not for the dual identity of its followers, Pallavicini's Ahmadiyya
could be described not only as a standard tariqa, but also as
traditional. The Milan Ahmadis are all Muslim, and no significant
variations of the Sharia are known; their practice is orthodox and their
<i>silsila</i> recognized. The spread of the Ahmadiyya from Singapore
to Milan differs little from the spread of the Ahmadiyya from Singapore
to Brunei or the Naqshbandiyya to Germany. Pallavicini himself was
evidently accepted as an Ahmadi shaykh by Ahmad ibn Idris al-Idrisi (a
descendant of Ahmad ibn Idris, fount of the Ahmadiyya) when they met in
Dubai, since Ahmad ibn Idris al-Idrisi instructed Pallavicini to give
the Ahmadiyya to his son Yahya, then aged fifteen.<sup><a href="http://www1.aucegypt.edu/faculty/sedgwick/trad/write/tradsuf.htm#N_116_">(116)</a></sup>
The dual identity however produces conflicts in the area of
Transcendent Unity, both in doctrine (Pallavicini's recognition of the
validity of Christianity, if not of Christian initiation) and in
practice (a tendency to urge Italians to return to Catholicism rather
than to become Muslim).</span> </div>
<div align="left">
<span style="font-size: -1;">The
Milan Ahmadiyya came to be on very bad terms with most of the rest of
the Islamic community in Italy, largely for this reason. Pallavicini's
high exposure in the press, his unorthodox views on Transcendent Unity -
the belief that revelations preceding Islam still remain valid for
'[their] believers... not only because they believe in them, but also
because [they] are indeed true relative to the community for which
[they] are destined'<sup><a href="http://www1.aucegypt.edu/faculty/sedgwick/trad/write/tradsuf.htm#N_117_">(117)</a></sup> - and his emphasis on 'Sayyidunâ 'Isâ [our lord Jesus] (on whom be Peace), the Christ, 'the Seal of Sanctity''<sup><a href="http://www1.aucegypt.edu/faculty/sedgwick/trad/write/tradsuf.htm#N_118_">(118)</a></sup>
could hardly be expected to pass unremarked, and they did not. He has
been criticized for his views on the transcendent unity of religions,
for ignorance of the Arabic language, for 'fill[ing] the deficiencies
[of his knowledge of Islamic] doctrine with his own personal theories,
the enunciation of which is a clear form of <i>kufr</i> [apostasy],' and for actually discouraging Christians from becoming Muslim.<sup><a href="http://www1.aucegypt.edu/faculty/sedgwick/trad/write/tradsuf.htm#N_119_">(119)</a></sup> Relations at one point became so bad that many non-Ahmadi Muslims refused to return Pallavicini's <i>salamat</i> [ritual salutations] (which is <i>haram</i>
[strictly forbidden] unless the greeting comes from a non-Muslim). A
demonstration against him was on one occasion organized outside a
bookshop in Rome where he was speaking, and on another occasion he was
physically ejected from the CICI in Rome. The Ahmadiyya had to change
the mosque in which they prayed on Fridays, and finally retreated to
their own <i>zawiya.</i><sup><a href="http://www1.aucegypt.edu/faculty/sedgwick/trad/write/tradsuf.htm#N_120_">(120)</a></sup> This state of affairs did not last, and by 1995 Pallavicini had to some extent been 'rehabilitated.'</span> </div>
<div align="left">
<span style="font-size: -1;">Sections
of the Muslim community in Italy, then, clearly rejected Pallavicini's
Ahmadiyya as being (in our terms) other than traditional, but this
rejection took place within a particular context. At about the same time
as it attacked Pallavicini, however, <i>Il Messagero dell'Islam</i> also ran a full-page article with the title: 'Sufism is not Islam!'<sup><a href="http://www1.aucegypt.edu/faculty/sedgwick/trad/write/tradsuf.htm#N_121_">(121)</a></sup>
This view is itself also far from traditional: it is characteristic of
the Salafi reformers and their descendants, and while it may now have
become part of a strong current within the Islamic mainstream, rejection
of Pallavicini on the grounds that he is a Sufi is inconclusive. Some
of the further grounds for Pallavicini's opponents' rejection of him,
however, are indicative: his views on the status of Christianity, for
example, are Guénonian rather than Islamic.<sup><a href="http://www1.aucegypt.edu/faculty/sedgwick/trad/write/tradsuf.htm#N_122_">(122)</a></sup></span><br /> </div>
<div align="left">
<b>Conclusion</b><br /><span style="font-size: -1;">Immigrants'
tariqas in the West are commonly as traditional as those in non-Western
countries with significant Muslim minorities or as those in the Muslim
world itself. Only those Western Sufi tariqas which can be classified as
'standard,' however, can safely be assumed to be traditional. Whilst
non-Muslim groups are clearly 'new' in the sense of 'New Religious
Movements,' the intermediate category of 'novel' tariqas, and especially
the Traditionalist or Guénonian tariqas, may sometimes be significantly
'new' like the Maryamiyya. They may also be broadly traditional, within
certain limits, like the Milan Ahmadiyya.</span> </div>
<div align="left">
<span style="font-size: -1;">This
conclusion is open to dispute, above all by those who see religion as a
cultural construct. For those who stress the differences between
Moroccan and Indonesian Islam, and who would even dispute that there <i>is</i>
'one' Islam, the implication that the Singapore Ahmadiyya and the Milan
Ahmadiyya are the same thing might appear little short of preposterous.
It is implicit in this article that I do not share this view. Though it
is clear that not all Muslims at all times and in all places have
believed exactly the same things and behaved in exactly the same way,
there is a central core of beliefs and practices which all Sunni Muslims
have always shared, and these - in my view - constitute 'one' Islam.
Secondly, as has been pointed out by other scholars,<sup><a href="http://www1.aucegypt.edu/faculty/sedgwick/trad/write/tradsuf.htm#N_123_">(123)</a></sup>
horizontal distinctions may matter more than vertical ones. The son of
the Shaykh Abd al-Rashid of Singapore from whom Pallavicini took the
Ahmadiyya holds a Ph.D. from a French university and teaches at a
Malaysian university, and probably has more in common with Pallavicini
than either have with an illiterate Ahmadi peasant in the remote
northern Malay state of Kelantan.</span> </div>
<div align="left">
<span style="font-size: -1;">This
conclusion is also open to more serious dispute on grounds of
motivation. The dual identity of the Milan Ahmadiyya, as Guénonians and
as Muslims, gives rise to the suspicion that an Ahmadi may be Muslim <i>because</i> he is Guénonian, rather than be Muslim <i>and</i>
Guénonian. In the case of Schuon and many of his followers, this
Guénonian motivation towards Islam is clear: it is implicit in Schuon's
reasoning over his statue of the Virgin in the 1940s, and almost
explicit in what some Maryamis say in private conversation. Being Muslim
and Guénonian potentially gives rise to the same difficulties as does
being Muslim and, say, Marxist: to what extent can a Muslim legitimately
defer to an authority which derives its bases from outside Islam? Being
Muslim <i>because</i> one is Guénonian is even more difficult: who
comes first, the Prophet Muhammad or Guénon? That Pallavicini, for
example, parted with Schuon because Schuon disagreed with <i>Guénon</i> -
not with the Prophet or with Islam - would make most Muslims
uncomfortable, as would Pallavicini's habit of taking Guénon (rather
than God or the Prophet) as his standard authority in his speeches and
articles. This question of motivation may be the final irreducible
difference between Guénonian Sufis and all others. While it is not
really within the realm of practice, to which I limited myself at the
beginning of this article, it results in an almost tangible difference
of orientation between followers of al-Haqqani, who have become Muslim
because the truth of Islam and the <i>baraka</i> of their shaykh burst upon them as a blinding light, and the Sufi inhabitants of Traditional Studies Centers.</span> </div>
<div align="left">
<span style="font-size: -1;">Mark SEDGWICK,</span> </div>
<div align="left">
<span style="font-size: -1;">American University in Cairo</span> </div>
<div align="left">
</div>
<hr align="left" width="100%" />
<h3 align="left">
<a href="https://www.blogger.com/null" name="References"></a>References</h3>
<div align="left">
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</ul>
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<ul>
<li> <span style="font-size: -1;">1996. Interview in Washington DC, May.</span></li>
<li> <span style="font-size: -1;">and William Stoddart (ed.s). 1991. <i>Religion of the Heart: Essays Presented to Frithjof Schuon on his Eightieth Birthday.</i> Washington: Foundation for Traditional Studies.</span></li>
</ul>
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Catholic University of Rome, reprinted in Pallavicini 1995,
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<ul>
<li> <span style="font-size: -1;">1990. "At the Full Price", speech delivered at the Institute of San Carlo of Modena, printed in <i>Sacro e Profano</i> vol. 4 (1990) and reprinted in Pallavicini 1995, 147-52.</span></li>
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</ul>
</div>
<hr align="left" width="100%" />
<h3 align="left">
<a href="https://www.blogger.com/null" name="Notes"></a>Notes</h3>
<div align="left">
</div>
<div align="left">
<br /><a href="https://www.blogger.com/null" name="N_1_"></a><span style="font-size: -1;">1.
This article was originally given as a paper ("How Traditional are the
Traditionalists? The Case of the Guénonian Sufis") to the eleventh
international congress of the Center for Studies on New Religions,
Amsterdam (Netherlands), August 7-9, 1997. A version is also forthcoming
in the Proceedings of that congress, ed. Mikael Rothstein and Reender
Kranenborg (Århus University Press).</span> </div>
<div align="left">
<a href="https://www.blogger.com/null" name="N_2_"></a><span style="font-size: -1;">2. <u>T</u>ar<u>i</u>qa,
here spelt tariqa for aesthetic reasons, is normally translated as
"brotherhood" or "order." It is the physical embodiment of a <u>t</u>ar<u>i</u>q or spiritual path within Islam, the group consisting of a shaykh [master] and his followers (male and female).</span> </div>
<div align="left">
<a href="https://www.blogger.com/null" name="N_3_"></a><span style="font-size: -1;">3. Paillard 1993.</span> </div>
<div align="left">
<a href="https://www.blogger.com/null" name="N_4_"></a><span style="font-size: -1;">4. For fuller consideration of questions such as this, see <i>ARIES</i> 11, 12 and 13, and Quinn 1997.</span> </div>
<div align="left">
<a href="https://www.blogger.com/null" name="N_5_"></a><span style="font-size: -1;">5.
Gilsenan 1973 of course argues that the Hamdiyya Shadhiliyya was, in
Islamic terms, novel. Whilst not wanting to enter this dispute here, I
would merely observe that the Hamdiyya Shadhiliyya is sufficiently well
within the Egyptian Islamic mainstream for its novel features not to
need to concern us.</span> </div>
<div align="left">
<a href="https://www.blogger.com/null" name="N_6_"></a><span style="font-size: -1;">6. I find this more useful than the binary definition adopted by Hermansen 1997 & Hermansen forthcoming.</span> </div>
<div align="left">
<a href="https://www.blogger.com/null" name="N_7_"></a><span style="font-size: -1;">7. One of the most interesting of these is the 'Ahl-i Haqq' - see Mir-Hosseini 1994.</span> </div>
<div align="left">
<a href="https://www.blogger.com/null" name="N_8_"></a><span style="font-size: -1;">8.
Almost the only published study of this tariqa, Habibis 1990, is
somewhat disappointing. My information is drawn from my own fieldwork
and from Holdijk 1997.</span> </div>
<div align="left">
<a href="https://www.blogger.com/null" name="N_9_"></a><span style="font-size: -1;">9. Chacornac 1958, 25-27, 31-33 & 42-43.</span> </div>
<div align="left">
<a href="https://www.blogger.com/null" name="N_10_"></a><span style="font-size: -1;">10. Waterfield 1987, 33.</span> </div>
<div align="left">
<a href="https://www.blogger.com/null" name="N_11_"></a><span style="font-size: -1;">11. Chacornac 1958, 45.</span> </div>
<div align="left">
<a href="https://www.blogger.com/null" name="N_12_"></a><span style="font-size: -1;">12. Rawlinson 1997.</span> </div>
<div align="left">
<a href="https://www.blogger.com/null" name="N_13_"></a><span style="font-size: -1;">13. De Jong 1978, 173-74.</span> </div>
<div align="left">
<a href="https://www.blogger.com/null" name="N_14_"></a><span style="font-size: -1;">14.
Chacornac 1958, 31-33. One of the Masonic orders followed the Rite
national espagnol, and the other the Rite primitif et originel
swédenborgien.</span> </div>
<div align="left">
<a href="https://www.blogger.com/null" name="N_15_"></a><span style="font-size: -1;">15.
Godwin 1996. The Hindu terms for symbolic metaphysics can be traced to
the Theosophists, and the conception of cyclic periods to the HB of L.</span> </div>
<div align="left">
<a href="https://www.blogger.com/null" name="N_16_"></a><span style="font-size: -1;">16. He was consecrated a bishop (Chacornac 1958, 33-39); there was no lower rank than this (Rawlinson 1997).</span> </div>
<div align="left">
<a href="https://www.blogger.com/null" name="N_17_"></a><span style="font-size: -1;">17. Guénon 1921a and Guénon 1925.</span> </div>
<div align="left">
<a href="https://www.blogger.com/null" name="N_18_"></a><span style="font-size: -1;">18.
Chacornac points out this problem and is unable to suggest a solution
(Chacornac 1958, 39-42). Martin Lings suggests that the Hindus in
question must have been of the Advaita Vedanta school (Lings 1995,
21-22), since Guénon's views on Buddhism were uncharacteristic of other
Hindu schools (Lings 1996).</span> </div>
<div align="left">
<a href="https://www.blogger.com/null" name="N_19_"></a><span style="font-size: -1;">19. Chacornac 1958, 72. It is unclear in what language these works were available in Benares.</span> </div>
<div align="left">
<a href="https://www.blogger.com/null" name="N_20_"></a><span style="font-size: -1;">20. The <i>Introduction générale</i>'s English translation was published in New Delhi in 1992 (Munshiram Manoharlal), as was <i>L'homme et son devenir</i>'s English translation in 1981.</span> </div>
<div align="left">
<a href="https://www.blogger.com/null" name="N_21_"></a><span style="font-size: -1;">21. Borella 1992, 335.</span> </div>
<div align="left">
<a href="https://www.blogger.com/null" name="N_22_"></a><span style="font-size: -1;">22.
Rawlinson 1997. Rawlinson's interpretation of Lévi's views should
probably be understood in the context of the gulf between Guénon's
methodology, assumptions and interpretations and those of the
professional orientalists of his time.</span> </div>
<div align="left">
<a href="https://www.blogger.com/null" name="N_23_"></a><span style="font-size: -1;">23.
A one-time follower of Guénon, for example, later wrote: 'Vedanta is
not the heartless, aloof and repellent body that it seems to have become
in the hands of Mr. Guénon, [who] seems often to aim more at promoting
his peculiar theory of the oneness of spiritual tradition than at laying
bare the truth itself' (Levy 1951, 98, quoted in Rawlinson 1997).</span> </div>
<div align="left">
<a href="https://www.blogger.com/null" name="N_24_"></a><span style="font-size: -1;">24. See Laurant 1982.</span> </div>
<div align="left">
<a href="https://www.blogger.com/null" name="N_25_"></a><span style="font-size: -1;">25. See Rawlinson 1993 for Aguéli; for Guénon, Lings 1996. See also Rawlinson 1997.</span> </div>
<div align="left">
<a href="https://www.blogger.com/null" name="N_26_"></a><span style="font-size: -1;">26. Rawlinson, 1993.</span> </div>
<div align="left">
<a href="https://www.blogger.com/null" name="N_27_"></a><span style="font-size: -1;">27. Guénon 1921b and Guénon 1923. See Chacornac 1958, 61-62, 65-66.</span> </div>
<div align="left">
<a href="https://www.blogger.com/null" name="N_28_"></a><span style="font-size: -1;">28.
See, for example, the articles he published to this effect in 1913-14
(Chacornac 1958, 51-53). The relationship between Guénon and Masonry is
an important and interesting one, which however falls beyond the scope
of this article.</span> </div>
<div align="left">
<a href="https://www.blogger.com/null" name="N_29_"></a><span style="font-size: -1;">29.
Lings 1995, 31-32. Guénon advised Lings never to have anything to do
with magic, since a person who did thereby made himself more vulnerable
to magic (Lings 1996).</span> </div>
<div align="left">
<a href="https://www.blogger.com/null" name="N_30_"></a><span style="font-size: -1;">30.
This said to be from letters written by Guénon in 1932, referring to
'the blood of black animals,' which Robin glosses as 'Sethian magic'
(Robin 1986, 261, 266-67). I describe this source as 'somewhat dubious'
since, amongst other things, Robin describes Aleister Crowley as 'a
notorious spy, working simultaneously for France and Britain' (Robin
1986, 272). Whilst I know little of Crowley, this sounds like the fruit
of an over-heated imagination.</span> </div>
<div align="left">
<a href="https://www.blogger.com/null" name="N_31_"></a><span style="font-size: -1;">31. Robin 1986, 265-66.</span> </div>
<div align="left">
<a href="https://www.blogger.com/null" name="N_32_"></a><span style="font-size: -1;">32. That Guénon might have earned the enmity of European practitioners of magic is also likely.</span> </div>
<div align="left">
<a href="https://www.blogger.com/null" name="N_33_"></a><span style="font-size: -1;">33.
A full consideration of Guénon's relationship with Catholicism falls
beyond the scope of this article. Oldmeadow bases his argument
(Oldmeadow 1982, 24-25) largely on Guénon's 1912 marriage to a Catholic
wife, and his continuing social and intellectual contacts with
Catholics, and on the view of Olivier de Fremond, a friend of Guénon's
at this time. Rawlinson, similarly, points out that Guénon married
according to the Catholic rite despite his 'initiation' (Rawlinson
1993). I am unsure of the value of the views of Fremond, but the mere
fact of social and intellectual contacts with Catholics seem to me to
prove little, since Guénon maintained such contacts with believers in a
variety of religions (including Catholic Christianity) until the end of
his life. It is possible that Oldmeadow (himself a Catholic Guénonian)
may be tempted to read more into them than they bear. Both Guénon's
conversion to Islam and his marriage happened in the same year, 1912 - I
am unsure which happened first, but if Guénon did marry in a Catholic
ceremony whilst a Muslim, this is not inexplicable. His (French) wife's
relatives would presumably have been less than delighted at the idea of a
Muslim ceremony, even supposing that one were possible in France at
that time; and so long as steps were taken to ensure that the legal
requirements of marriage under the Sharia (<i>mahr</i> [bridewealth]
etc) were also met at some point, it would not be hard to make a case
for the acceptability of participation in (as opposed to belief in the
elements of) a Christian ceremony.</span> </div>
<div align="left">
<a href="https://www.blogger.com/null" name="N_34_"></a><span style="font-size: -1;">34. Lings 1995, 24 & 29.</span> </div>
<div align="left">
<a href="https://www.blogger.com/null" name="N_35_"></a><span style="font-size: -1;">35. Pallis 1978, 183-34.</span> </div>
<div align="left">
<a href="https://www.blogger.com/null" name="N_36_"></a><span style="font-size: -1;">36. Lings 1995, 29.</span> </div>
<div align="left">
<a href="https://www.blogger.com/null" name="N_37_"></a><span style="font-size: -1;">37. The two most important recent collections of Guénon's works are probably Laurant 1985 and Sigaud 1984.</span> </div>
<div align="left">
<a href="https://www.blogger.com/null" name="N_38_"></a><span style="font-size: -1;">38. Chacornac 1958, 55-56, 67, 83-84 & 91-92.</span> </div>
<div align="left">
<a href="https://www.blogger.com/null" name="N_39_"></a><span style="font-size: -1;">39. Chacornac 1958, 92-105. Arabic was the language he used to communicate with his wife (Lings 1995, 32).</span> </div>
<div align="left">
<a href="https://www.blogger.com/null" name="N_40_"></a><span style="font-size: -1;">40. Guénon used a post office box for many years, and finally had people write to him c/o Martin Lings (Lings 1996).</span> </div>
<div align="left">
<a href="https://www.blogger.com/null" name="N_41_"></a><span style="font-size: -1;">41.
In Egypt, he was a follower of the Hamdiyya Shadhiliyya and was also
involved in discussions with non-Muslim foreigners. Guénon continued a
sizable correspondence with various figures in Europe, as well as
occasionally receiving visitors (Lings 1996).</span> </div>
<div align="left">
<a href="https://www.blogger.com/null" name="N_42_"></a><span style="font-size: -1;">42. Lings 1996.</span> </div>
<div align="left">
<a href="https://www.blogger.com/null" name="N_43_"></a><span style="font-size: -1;">43. He was born in Basel, Switzerland, of a German father and a (French) Alsatian mother. See Nasr 1991, 2-3.</span> </div>
<div align="left">
<a href="https://www.blogger.com/null" name="N_44_"></a><span style="font-size: -1;">44.
This interest seems to have been a family interest. Schuon's father,
originally a Protestant, on his deathbed requested his two sons to
become Catholics. Schuon's brother later became a Trappist monk (Lings
1996).</span> </div>
<div align="left">
<a href="https://www.blogger.com/null" name="N_45_"></a><span style="font-size: -1;">45. Lings 1996.</span> </div>
<div align="left">
<a href="https://www.blogger.com/null" name="N_46_"></a><span style="font-size: -1;">46.
Guénon's first shaykh, Abd al-Rahman Illish, had died soon after his
arrival in Cairo. Rawlinson gives the date of Illish's death as 1929
(Rawlinson 1993), but Guénon clearly met him, since Vâlsan reports
Guénon saying that Illish had explained the esoteric meaning of the
letters of the name Allah to him, and it was to Illish that Guénon
dedicated his Symbolisme de la Croix in 1931 (Vâlsan 1984, 30-31).</span> </div>
<div align="left">
<a href="https://www.blogger.com/null" name="N_47_"></a><span style="font-size: -1;">47. Nasr 1991, 4.</span> </div>
<div align="left">
<a href="https://www.blogger.com/null" name="N_48_"></a><span style="font-size: -1;">48. See Lings 1961, 14 & <i>passim</i>,
and pp. 79-82 & 116. Although Guénon never met Ahmad al-Alawi
(Lings 1996), it is unsurprising that he knew of such a famous shaykh:
in 1923, al-Alawi had as many as 100,000 followers, mostly in North
Africa but also in Damascus, Palestine, and Aden (Lings 1961, 116). He
had <i>zawiyas</i> [lodges] in Marseilles and Cardiff, but his followers in these places were mostly Algerian and Yemeni, respectively.</span> </div>
<div align="left">
<a href="https://www.blogger.com/null" name="N_49_"></a><span style="font-size: -1;">49. According to Caspar 1974 & 1975, the tariqa went into decline after Al-Alawi's death.</span> </div>
<div align="left">
<a href="https://www.blogger.com/null" name="N_50_"></a><span style="font-size: -1;">50. Lings 1996. Schuon found Guénon's letter on his return to France.</span> </div>
<div align="left">
<a href="https://www.blogger.com/null" name="N_51_"></a><span style="font-size: -1;">51.
Quoted from a photocopy lent me by 'Maryami.' The photocopy was
accompanied by an accurate type-written translation into French on
another sheet; the title of 'Diplôme de Moqaddem' had been added at the
top of the translation in an unknown hand.</span> </div>
<div align="left">
<a href="https://www.blogger.com/null" name="N_52_"></a><span style="font-size: -1;">52. It is notable that Ibn Tunis uses <i>idhn</i> [permission] rather than <i>ijaza</i> [authorization].</span> </div>
<div align="left">
<a href="https://www.blogger.com/null" name="N_53_"></a><span style="font-size: -1;">53. After Guénon's departure from Paris, <i>Le Voile d'Isis</i> was edited by Marcelle Clavelle, who was in correspondence with Guénon (Lings 1996).</span> </div>
<div align="left">
<a href="https://www.blogger.com/null" name="N_54_"></a><span style="font-size: -1;">54.
The first was 'L'aspect ternaire de la Tradition monothéiste' (June
1933), followed by 'Shahadah et Fatihah' (July 1933); in February 1934,
he published 'Réflexions sur le symbolisme de la pyramide.' See
Bibliography in Nasr & Stoddart 1991.</span> </div>
<div align="left">
<a href="https://www.blogger.com/null" name="N_55_"></a><span style="font-size: -1;">55. Rawlinson 1993 states that the first Swiss <i>zawiya</i> was in Lausanne, but according to Lings (1996) it was in Basel, moving with Schuon to Lausanne during the Second World War.</span> </div>
<div align="left">
<a href="https://www.blogger.com/null" name="N_56_"></a><span style="font-size: -1;">56. Lings 1996.</span> </div>
<div align="left">
<a href="https://www.blogger.com/null" name="N_57_"></a><span style="font-size: -1;">57. So it would seem, since it was Burckhardt who, in Schuon's absence, was called to the <i>zawiya</i> to meet the young Martin Lings.</span> </div>
<div align="left">
<a href="https://www.blogger.com/null" name="N_58_"></a><span style="font-size: -1;">58.
Stoddart 1987, 3-5. His father, Carl, was a sculptor; his most famous
relation was his great uncle, Jakob Burckhardt (1818-97), whose
Geschichte der Renaissance in Italien, written in the 1870s, remains a
standard work. Carl Burckhardt fills six pages in the catalogue of the
British Library. Titus Burckhardt was evidently not related to Johann
Ludwig Burckhardt, the explorer of Nubia, Egypt, etc.</span> </div>
<div align="left">
<a href="https://www.blogger.com/null" name="N_59_"></a><span style="font-size: -1;">59. Sufficiently well later to translate the <i>Fusus al-hikam</i> of Ibn Arabi and Jili's <i>Al-insan al-kamil</i> (Stoddart 1987, 9).</span> </div>
<div align="left">
<a href="https://www.blogger.com/null" name="N_60_"></a><span style="font-size: -1;">60. Stoddart 1987, 8-9.</span> </div>
<div align="left">
<a href="https://www.blogger.com/null" name="N_61_"></a><span style="font-size: -1;">61. James 1981, 335-36.</span> </div>
<div align="left">
<a href="https://www.blogger.com/null" name="N_62_"></a><span style="font-size: -1;">62. Rawlinson 1997.</span> </div>
<div align="left">
<a href="https://www.blogger.com/null" name="N_63_"></a><span style="font-size: -1;">63.
'I had in dream seen all the prophets, and their voices were sometimes
like rushing water; the Buddha Amitabha also arose, golden, before my
inward eye. Sidi 'Addah ben Tunes, sitting beside the tomb of Shaykh
Ahmad, gave me the Shaykh's instructions. I was then appointed
muqaddam.' (Schuon NDa, 127-28, quoted in Rawlinson 1997). The context
makes it possible that Adda appointed Schuon muqaddam in response to a
dream, but it seems much more likely that Adda formed part of the dream.</span> </div>
<div align="left">
<a href="https://www.blogger.com/null" name="N_64_"></a><span style="font-size: -1;">64. Maryami 1997.</span> </div>
<div align="left">
<a href="https://www.blogger.com/null" name="N_65_"></a><span style="font-size: -1;">65. Rawlinson 1997.</span> </div>
<div align="left">
<a href="https://www.blogger.com/null" name="N_66_"></a><span style="font-size: -1;">66. Chacornac 1958, 10.</span> </div>
<div align="left">
<a href="https://www.blogger.com/null" name="N_67_"></a><span style="font-size: -1;">67.
Rawlinson 1997 mentions other grounds: that followers of Schuon felt
that Guénon should become Schuon's muqaddam, likening the role of Abd
al-Wahid Yahya Guénon in relation to Nur al-Din Isa Schuon to that of a
more famous Yahya [John] and Isa [Jesus].</span> </div>
<div align="left">
<a href="https://www.blogger.com/null" name="N_68_"></a><span style="font-size: -1;">68.
This, of course, is not the view of Islam, which is more concerned with
the Prophet Muhammad than the end of the Middle Ages.</span> </div>
<div align="left">
<a href="https://www.blogger.com/null" name="N_69_"></a><span style="font-size: -1;">69. Lings 1996.</span> </div>
<div align="left">
<a href="https://www.blogger.com/null" name="N_70_"></a><span style="font-size: -1;">70.
Lings describes himself in those years as 'young and tactless.'
Relations between him and Guénon deteriorated further because Guénon
became concerned that Lings was not merely transmitting his letters, but
also opening them. This suspicion is voiced in a letter of Guénon's
dated 18 September 1950, excerpted in Devie 1996. It is likely that
Guénon's letters had indeed been opened, but by the Egyptian censorship:
Lings had been on one occasion summoned by the police to explain
apparently coded writing (in fact, Masonic symbols) in one letter
addressed to Guénon c/o Lings. Although Lings's wife continued to visit
Guénon's wife, relations between Lings and Guénon were interrupted:
Lings only saw Guénon once again, when he took a doctor to see him
shortly before his death.</span> </div>
<div align="left">
<a href="https://www.blogger.com/null" name="N_71_"></a><span style="font-size: -1;">71. Lings 1996.</span> </div>
<div align="left">
<a href="https://www.blogger.com/null" name="N_72_"></a><span style="font-size: -1;">72. Nasr 1991, 5.</span> </div>
<div align="left">
<a href="https://www.blogger.com/null" name="N_73_"></a><span style="font-size: -1;">73.
Schuon 1993. Catherine Schuon does not give the name of the professor,
and there is no obvious choice from the IU faculty in 1997. Catherine
Schuon does not say that there was a '<i>zawiya</i>,' but since she talks of 'a house where friends could come to pray' a <i>zawiya</i> must be meant, despite her later denial that there was any 'community' in Bloomington.</span> </div>
<div align="left">
<a href="https://www.blogger.com/null" name="N_74_"></a><span style="font-size: -1;">74. This is the explanation, for example, given by Nasr.</span> </div>
<div align="left">
<a href="https://www.blogger.com/null" name="N_75_"></a><span style="font-size: -1;">75.
When I was considering a visit there two years before Schuon's death,
one senior Maryami told me that it was unlikely that Schuon would agree
to meet me.</span> </div>
<div align="left">
<a href="https://www.blogger.com/null" name="N_76_"></a><span style="font-size: -1;">76. Various reports.</span> </div>
<div align="left">
<a href="https://www.blogger.com/null" name="N_77_"></a><span style="font-size: -1;">77.
Hermansen 1997, 153. Nasr is evidently on good terms with the
Khalwatiyya-Jarahiyya, since he wrote the foreword to an English
translation of the works of their shaykh (Stenberg, email to the author,
November 1996).</span> </div>
<div align="left">
<a href="https://www.blogger.com/null" name="N_78_"></a><span style="font-size: -1;">78. Observation and various interviews.</span> </div>
<div align="left">
<a href="https://www.blogger.com/null" name="N_79_"></a><span style="font-size: -1;">79.
Pallavicini 1996. Guénon, on the other hand, saw medieval European
Christianity as retaining esoteric validity. That he saw any 'validity'
in Christian esotericism even after the revelation of Islam is
difficult, though not impossible, to reconcile with Islamic teachings.</span> </div>
<div align="left">
<a href="https://www.blogger.com/null" name="N_80_"></a><span style="font-size: -1;">80. This point was made both by Maryami 1997 and by Nasr 1996.</span> </div>
<div align="left">
<a href="https://www.blogger.com/null" name="N_81_"></a><span style="font-size: -1;">81. Hermansen 1997, 153.</span> </div>
<div align="left">
<a href="https://www.blogger.com/null" name="N_82_"></a><span style="font-size: -1;">82. Schuon NDa, 264, quoted in Rawlinson 1997.</span> </div>
<div align="left">
<a href="https://www.blogger.com/null" name="N_83_"></a><span style="font-size: -1;">83. Rawlinson 1997.</span> </div>
<div align="left">
<a href="https://www.blogger.com/null" name="N_84_"></a><span style="font-size: -1;">84. Rawlinson 1997 and Sardar 1993, 35.</span> </div>
<div align="left">
<a href="https://www.blogger.com/null" name="N_85_"></a><span style="font-size: -1;">85. Maryami 1997.</span> </div>
<div align="left">
<a href="https://www.blogger.com/null" name="N_86_"></a><span style="font-size: -1;">86.
Sardar 1993, 35. 'Compassionate' and 'Merciful' are Divine Names and
attributes; the formula is reminiscent of that used for the Prophet.</span> </div>
<div align="left">
<a href="https://www.blogger.com/null" name="N_87_"></a><span style="font-size: -1;">87. Schuon 1993.</span> </div>
<div align="left">
<a href="https://www.blogger.com/null" name="N_88_"></a><span style="font-size: -1;">88. Nasr 1991, 5.</span> </div>
<div align="left">
<a href="https://www.blogger.com/null" name="N_89_"></a><span style="font-size: -1;">89. Sardar 1993, 35, and Rawlinson 1997. Photograph of one such Gathering were given to the author by Rawlinson.</span> </div>
<div align="left">
<a href="https://www.blogger.com/null" name="N_90_"></a><span style="font-size: -1;">90.
Maryami 1997. The same distinction between 'rites' and 'dances' was
made by Catherine Schuon in a marginal comment on a draft sent her by
Devie (reproduced in Devie 1994, 10-11).</span> </div>
<div align="left">
<a href="https://www.blogger.com/null" name="N_91_"></a><span style="font-size: -1;">91. Schuon NDb, quoted in Rawlinson 1997)</span> </div>
<div align="left">
<a href="https://www.blogger.com/null" name="N_92_"></a><span style="font-size: -1;">92. Sardar 1993, 35.</span> </div>
<div align="left">
<a href="https://www.blogger.com/null" name="N_93_"></a><span style="font-size: -1;">93. Rawlinson 1997. Rawlinson has provided the author with a photograph of such a painting.</span> </div>
<div align="left">
<a href="https://www.blogger.com/null" name="N_94_"></a><span style="font-size: -1;">94. Sardar 1993, 35, and Rawlinson 1997. Rawlinson's photograph of a Gathering shows bikinis.</span> </div>
<div align="left">
<a href="https://www.blogger.com/null" name="N_95_"></a><span style="font-size: -1;">95. Rawlinson 1997.</span> </div>
<div align="left">
<a href="https://www.blogger.com/null" name="N_96_"></a><span style="font-size: -1;">96. For example, Nasr - see Stenberg 1996. The distinction may derive from Guénon's <i>Symbolisme de la croix</i>.</span> </div>
<div align="left">
<a href="https://www.blogger.com/null" name="N_97_"></a><span style="font-size: -1;">97. Rawlinson 1997.</span> </div>
<div align="left">
<a href="https://www.blogger.com/null" name="N_98_"></a><span style="font-size: -1;">98.
Pallavicini 1996. Burckhardt was no sympathizer of Evola's: when
Pallavicini passed on a question of Evola's to Burckhardt - why was
Burckhardt no longer publishing his articles - Burckhardt replied in
surprise: 'Does Monsieur Evola not remember that he trained the SS?' The
question of a link through Guénon and Evola to the occultist elements
of the NSDAP is a fascinating one, which lies far beyond the scope of
this article.</span> </div>
<div align="left">
<a href="https://www.blogger.com/null" name="N_99_"></a><span style="font-size: -1;">99. For details, see Sedgwick 1998.</span> </div>
<div align="left">
<a href="https://www.blogger.com/null" name="N_100_"></a><span style="font-size: -1;">100. Pallavicini 1996.</span> </div>
<div align="left">
<a href="https://www.blogger.com/null" name="N_101_"></a><span style="font-size: -1;">101.
Ali Salim, 1994 & 1996. Some of these conversations took place
while Pallavicini was playing his piano, and are remembered by Ali Salim
as amongst the more bizarre episodes of his life.</span> </div>
<div align="left">
<a href="https://www.blogger.com/null" name="N_102_"></a><span style="font-size: -1;">102. Ali Salim 1994.</span> </div>
<div align="left">
<a href="https://www.blogger.com/null" name="N_103_"></a><span style="font-size: -1;">103. Pallavicini 1996.</span> </div>
<div align="left">
<a href="https://www.blogger.com/null" name="N_104_"></a><span style="font-size: -1;">104.
He is said by his son to have later been 'very angry' with Pallavicini,
though again it is not clear exactly why (Muhammad Zabid 1996).</span> </div>
<div align="left">
<a href="https://www.blogger.com/null" name="N_105_"></a><span style="font-size: -1;">105. Pallavicini 1996.</span> </div>
<div align="left">
<a href="https://www.blogger.com/null" name="N_106_"></a><span style="font-size: -1;">106.
The twelve were: African and Amerindian animists, Baha'is, Buddhists,
Christians, Jains, Jews, Hindus, Muslims, Shintoists, Sikhs and
Zoroastrians (New York Times 28 October 1986, p. A3).</span> </div>
<div align="left">
<a href="https://www.blogger.com/null" name="N_107_"></a><span style="font-size: -1;">107. Numerous verbal reports confirm his attendance.</span> </div>
<div align="left">
<a href="https://www.blogger.com/null" name="N_108_"></a><span style="font-size: -1;">108. Allievi & Dassetto 1993, 195.</span> </div>
<div align="left">
<a href="https://www.blogger.com/null" name="N_109_"></a><span style="font-size: -1;">109. Allievi 1996.</span> </div>
<div align="left">
<a href="https://www.blogger.com/null" name="N_110_"></a><span style="font-size: -1;">110. Trabucchi 1990.</span> </div>
<div align="left">
<a href="https://www.blogger.com/null" name="N_111_"></a><span style="font-size: -1;">111. Pallavicini 1996.</span> </div>
<div align="left">
<a href="https://www.blogger.com/null" name="N_112_"></a><span style="font-size: -1;">112.
Later called simply the Metaphysical Studies Centre of Milan, after
objections from Guénon's family (Yahya Pallavicini, interview, January
1996).</span> </div>
<div align="left">
<a href="https://www.blogger.com/null" name="N_113_"></a><span style="font-size: -1;">113. In non-Italian contexts, the meaning of the first 'I' in AIII is usually changed from Italiano to Internazionale.</span> </div>
<div align="left">
<a href="https://www.blogger.com/null" name="N_114_"></a><span style="font-size: -1;">114. Where no other source is given, information such as this derives from my field trip to the Milan Ahmadiyya in January 1996.</span> </div>
<div align="left">
<a href="https://www.blogger.com/null" name="N_115_"></a><span style="font-size: -1;">115. Nikos Vardhikas had reviewed Pallavicini's <i>L'Islam intérieur</i> in <i>Vers la tradition</i>
61 (Sept 1995), pp. 55-57. The review had been generally sympathetic
and complimentary, but raised questions over Pallavicini's rejection of
Christian baptism as a valid rite of initiation. The following edition
(62, Dec 1995) carried a reply signed by the Centro Studi Metafisici
objecting principally to Vardhikas's views on initiation (pp. 49-51),
and a one-page reply to this by Vardhikas (p. 51). A five-page draft
'response to the response to the response' was discussed on at least
three occasions over the weekend, for a total of several hours. The
controversy was obscure to a non-Guénonian; in mainstream Islamic terms
it was also incomprehensible, if not entirely meaningless.</span> </div>
<div align="left">
<a href="https://www.blogger.com/null" name="N_116_"></a><span style="font-size: -1;">116. Pallavicini 1996.</span> </div>
<div align="left">
<a href="https://www.blogger.com/null" name="N_117_"></a><span style="font-size: -1;">117. Pallavicini 1990.</span> </div>
<div align="left">
<a href="https://www.blogger.com/null" name="N_118_"></a><span style="font-size: -1;">118. See for example Pallavicini 1992. The description of Jesus as <i>rasul</i> [the title reserved for the Prophet Muhammad] (Pallavicini 1985) is presumably a slip of the pen.</span> </div>
<div align="left">
<a href="https://www.blogger.com/null" name="N_119_"></a><span style="font-size: -1;">119. Letters printed in <i>Il Messagero dell'Islam</i>
from Abdu-l-Rahim Yahya (5:3, 15 Dec 1986), Ali Schutz (5:5, Feb/March
1987) and Abdu-l-Hadi Ibn Yahya (5:16, 15 Apr 1987). Schutz 1996 stated
that his name had been borrowed by the then editor of <i>Il Messagero</i>, Abd al-Rahman (Danilo Rosario) Pasquini, who may also have been the author of the other two letters.</span> </div>
<div align="left">
<a href="https://www.blogger.com/null" name="N_120_"></a><span style="font-size: -1;">120. Schutz 1996 and Allievi 1996, confirmed in part by Pallavicini 1996.</span> </div>
<div align="left">
<a href="https://www.blogger.com/null" name="N_121_"></a><span style="font-size: -1;">121. <i>Il Messagero dell'Islam</i> 5:17 (15 May 1987), p. 5.</span> </div>
<div align="left">
<a href="https://www.blogger.com/null" name="N_122_"></a><span style="font-size: -1;">122.
While Guénonians may argue that this view should be the proper Islamic
view, it is undeniable that, in general, it is not the mainstream
Islamic view.</span> </div>
<div align="left">
<a href="https://www.blogger.com/null" name="N_123_"></a><span style="font-size: -1;">123. See, for example, Abaza 1993.</span> </div>
<div align="left">
<a href="https://www.blogger.com/null" name="N_124_"></a><span style="font-size: -1;">124.
References to this work are to a manuscript version containing some
information not included in the shorter, published version. For this
reason, no page references are given.</span> </div>
<a href="https://www.blogger.com/null" name="N_125_"></a><span style="font-size: -1;">125. Ali Schutz is the Secretary of the UCOII, a major Italian Islamic organization.</span>
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pelunggulhttp://www.blogger.com/profile/06518718995914530791noreply@blogger.com0tag:blogger.com,1999:blog-37201653.post-57538473128798336132013-03-03T22:31:00.001-08:002013-03-03T22:31:52.678-08:00ISU KALIMAH ALLAH<!--[if !mso]>
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<div class="MsoNormal" style="margin-bottom: 10.0pt; margin-left: 35.4pt; margin-right: -42.55pt; margin-top: 0in; text-indent: 35.4pt;">
<b><span style="font-size: 12.0pt; line-height: 115%; mso-ansi-language: EN-US;">ALLAH: KALIMAH SUCI YANG DIPERSOALKAN</span></b></div>
<div class="MsoNormal" style="margin-right: -42.55pt;">
<b><span style="mso-ansi-language: EN-US;">Pendahuluan</span></b><span style="mso-ansi-language: EN-US;">:</span></div>
<div class="MsoNormal" style="margin-right: -42.55pt;">
<span style="mso-ansi-language: EN-US;">Mutaakhir ini banyak kalangan yang mempersoalkan kewajaran penggunaan
kalimah Allah bagi golongan non-muslim, terutama penggunaannya di dalam
terjemahan Bible versi Bahasa Melayu. Ianya bukan setakat<span style="mso-spacerun: yes;"> </span>berkisar pada perbincangan ilmiah, bahkan
telah menyebabkan beberapa demostrasi dianjur untuk membantah penggunaan
tersebut.</span></div>
<div class="MsoNormal" style="margin-right: -42.55pt;">
<span style="mso-ansi-language: EN-US;">Dewan Syura PAS memutuskan yang kalimah Allah tidak dibenarkan digunakan
di dalam terjemahan Bible. Sebelum itu, Dato Dr. Harun Din telah mengeluarkan
kenyataan: sesiapa yang membenarkan penggunaan kalimah Allah oleh non-muslim
dalam urusan agama mereka boleh menyerumuskan orang itu kepada syirik dan
murtad. Kenyataan seumpama ini telah mendapat sokongan dari Ketua Dewan Ulama
PAS Ustaz Harun Taib, Mufti Perak Datuk Harusani serta mantan Mufti Johor Dato
Nuh Gadut. Sementara Pertubuhan Muafakat telah mengadakan seminar khas untuk
membentang isu ini.</span></div>
<div class="MsoNormal" style="margin-right: -42.55pt;">
<span style="mso-ansi-language: EN-US;">Sebelum ini kita membaca yang Syaikh Yusuf Qardawi membuat kenyataan
khas untuk menegaskan tiada larangan di dalam Islam bagi non-muslim terutama
kristian daripada menggunakan kalimah Allah. Agaknya ulama dari Negara Arab
yang mempunyai penduduk asalnya yang beragama Kristian seperti di Masir , Syria
atau Iraq tidak dapat memahami sepenuhnya bagaimana isu ini menjadi bahan
perdebatan dan telah menjadi isu<span style="mso-spacerun: yes;">
</span>sensitive dan sensasi di Negara kita. Memandangkan golongan kristian tersebut
telah menggunakan kalimah Allah di dalam upacara keagamaan mereka berkurun
lamanya.</span></div>
<div class="MsoNormal" style="margin-right: -42.55pt;">
<span style="mso-ansi-language: EN-US;">Pihak-pihak yang dilihat bersikap liberal dan permissive dalam nilai dan
amalan keagamaan pula menyatakan<span style="mso-spacerun: yes;"> </span>tidak
ada sebarang masaalah bagi non-muslim menggunakan<span style="mso-spacerun: yes;"> </span>kalimah Allah. Sikap ini dilihat sebagai sikap
pragmatic dan accommodative yang mencerminkan sikap tidak menjunjung tinggi kepentingan
agama di atas segala pertimbangan dan kepentingan selainnya. Mereka kemaruk
sokongan dengan apa cara sekalipun.</span></div>
<div class="MsoNormal" style="margin-right: -42.55pt;">
<span style="mso-ansi-language: EN-US;">Sementara itu di Negara-negara barat sebahagian besar golongan agama
kristian<span style="mso-spacerun: yes;"> </span>menolak istilah God diterjemah
sebagai ‘Allah’. Mereka mengatakan Allah itu bukannya God yang disebut di dalam
Bible, sifat God mereka begitu berbeza daripada sifat Allah. Bahkan mereka
mengatakan ‘Allah’ itu asalnya salah suatu daripada dewa-dewa sembahan orang
Arab, iaitu Dewa Air. Bagaimanapun dalam polemik ini,<span style="mso-spacerun: yes;"> </span>sebahagian golongan agama Kristian , terutama
mereka yang asal Arab atau yang pernah bertugas di Negara Ummah Islam ada yang menerima
God itu disebut ‘Allah’.</span></div>
<div class="MsoNormal" style="margin-right: -42.55pt;">
<b><span style="mso-ansi-language: EN-US;">Kalimah Allah</span></b></div>
<div class="MsoNormal" style="margin-right: -42.55pt;">
<span style="mso-ansi-language: EN-US;">Di dalam kitab-kitab yang membincangkan syarah bagi Asma al-Husna, ulama
telah membincangkan dengan panjang lebar tentang asal kalimah mulia ini. Semada
ianya kata khusus atau kata terbitan ( mushtaq). </span></div>
<div class="MsoNormal" style="margin-right: -42.55pt;">
<span style="mso-ansi-language: EN-US;">Allah adalah seagung-agung daripada segala Nama, paling melengkapi bagi
segala makna-Nya. Ianya adalah nama khas ( Ismu al-Zat) , iaitu<span style="mso-spacerun: yes;"> </span>Zat yang qadim dan sempurna<span style="mso-spacerun: yes;"> </span>qudrah-Nya. Haram menamakan sesuatu
selain-Nya dengan nama ini. Dia-lah yang menjadikan selain daripada-Nya.
Perkara yang dijadikan apabila sedar tentang Penjadinya, maka wajib
atasnya<span style="mso-spacerun: yes;"> </span>tunduk dengan taat kepada-Nya
dan merendahkan dirinya dengan beribadat kepada-Nya. </span></div>
<div class="MsoNormal" style="margin-right: -42.55pt;">
<span style="mso-ansi-language: EN-US;">Ianya nama yang paling lengkap bagi segala makna-Nya sehingga segala
Nama-Nama (dari Asma al-Husna) dan Sifat Kesempurnaan dinisbahkan untuk-Nya .
Kalimah suci ini tidak dinamakan pada sesuatu melainkan bagi-Nya semata-mata.</span></div>
<div class="MsoNormal" style="margin-right: -42.55pt;">
<span style="mso-ansi-language: EN-US;"><span style="mso-spacerun: yes;"> </span></span><span lang="MS"><a href="http://www.blogger.com/blogger.g?blogID=37201653"><span dir="RTL" lang="AR-SA" style="color: windowtext; font-family: "Times New Roman","serif"; mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin; text-decoration: none; text-underline: none;">رَّبُّ ٱلسَّمَٰوَٰتِ وَٱلأَرْضِ وَمَا بَيْنَهُمَا
فَٱعْبُدْهُ وَٱصْطَبِرْ لِعِبَادَتِهِ هَلْ تَعْلَمُ لَهُ سَمِيّاً</span></a></span></div>
<div class="MsoNormal" style="margin-right: -42.55pt;">
<i><span lang="MS" style="font-size: 10.0pt; line-height: 115%;">Tuhan (Rab) langit dan bumi dan apa
yang ada di antara keduanya, maka sembahlah Dia, dan berteguh-hatilah<span style="mso-spacerun: yes;"> </span>dalam beribadat kepada-Nya, adakah engkau
mengetahui ada yang dinamakan sama dengan-Nya?. </span></i><span lang="MS">[Maryam:
65]</span></div>
<div class="MsoNormal" style="margin-right: -42.55pt;">
<span lang="MS">Sebahagian
mufassir mengatakan yang tiada sesuatupun <span style="mso-spacerun: yes;"> </span>dinamakan Allah kecuali Allah, dan ini menjadi
sebahagian daripada mukjizat bagi Rasulullah sollahu ‘alaihi wasallam kerana
tiada ada orang kafir yang dapat mencabar kebenaran ayat ini. Sebahagian
mufassir memahami ianya menunjukkan tiada ada yang lain menyamai Allah pada
kebesaran-Nya dan kehebatan-Nya.</span></div>
<div class="MsoNormal" style="margin-right: -42.55pt;">
<b><span style="mso-ansi-language: EN-US; mso-bidi-font-family: Calibri; mso-bidi-theme-font: minor-latin;">Kesan Nama
Allah Pada Jiwa Mukmin</span></b></div>
<div class="MsoNormal" style="margin-right: -42.55pt;">
<span style="mso-ansi-language: EN-US;">Nama ini mempunyai keagungan dan kehebatan bagi orang beriman. Ianya
adalah kalimah zikir. Nama mulia<span style="mso-spacerun: yes;"> </span>berkesan
secara mendalam kepada orang-orang yang beriman.</span><span dir="RTL" lang="AR-SA" style="font-family: "Times New Roman","serif"; mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin;"></span></div>
<div class="MsoNormal" style="margin-right: -42.55pt;">
<span dir="RTL" lang="AR-SA" style="font-family: "Times New Roman","serif"; mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin;"><span style="mso-spacerun: yes;"> </span>الَّذِينَ إِذَا ذُكِرَ اللَّهُ وَجِلَتْ
قُلُوبُهُمْ وَالصَّابِرِينَ عَلَى مَا أَصَابَهُمْ وَالْمُقِيمِي الصَّلَاةِ
وَمِمَّا رَزَقْنَاهُمْ يُنفِقُونَ</span><span style="mso-ansi-language: EN-US;"></span></div>
<div class="MsoNormal" style="margin-right: -42.55pt;">
<i><span style="font-size: 10.0pt; line-height: 115%; mso-ansi-language: EN-US;">Orang-orang<span style="mso-spacerun: yes;"> </span>yang apabila disebut nama Allah, gementar
hati-hati mereka, dan orang yang sabar di atas apa yang menimpa mereka dan
mereka yang mendirikan sembahyang, dan dari apa yang kami rezkikan mereka,
mereka infaqkan</span></i><span style="mso-ansi-language: EN-US;">. [al-Haj: 35]</span></div>
<div class="MsoNormal" style="margin-right: -42.55pt;">
<span dir="RTL" lang="AR-SA" style="font-family: "Times New Roman","serif"; mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin;">أَلَمْ
يَأْنِ لِلَّذِينَ آمَنُوا أَن تَخْشَعَ قُلُوبُهُمْ لِذِكْرِ اللَّهِ وَمَا
نَزَلَ مِنَ الْحَقِّ وَلَا يَكُونُوا كَالَّذِينَ أُوتُوا الْكِتَابَ مِن قَبْلُ
فَطَالَ عَلَيْهِمُ الْأَمَدُ فَقَسَتْ قُلُوبُهُمْ وَكَثِيرٌ مِّنْهُمْ
فَاسِقُونَ</span><span style="mso-ansi-language: EN-US;"></span></div>
<div class="MsoNormal" style="margin-right: -42.55pt;">
<i><span style="font-size: 10.0pt; line-height: 115%; mso-ansi-language: EN-US;">Apakah belum tiba masanya bagi
orang-orang yang beriman, bahawa khusyu’ hati-hati mereka<span style="mso-spacerun: yes;"> </span>bagi menyebut Allah dan apa yang diturunkan dari
Kebenaran.<span style="mso-spacerun: yes;"> </span>Dan janganlah mereka menjadi
seperti ahlu al-Kitab yang<span style="mso-spacerun: yes;"> </span>sebelum
mereka , yang telah lama jarak masa (antara mereka dan nabi mereka) lalu hati
mereka menjadi keras dan kebanyakan mereka adalah golongan fasiq</span></i><span style="mso-ansi-language: EN-US;"><span style="mso-spacerun: yes;">
</span>[al-Hadid:16]</span></div>
<div class="MsoNormal" style="margin-right: -42.55pt;">
<span style="mso-ansi-language: EN-US;">Bertentangan pula mereka yang kafir, mereka menjadi keluh-kesah apabila
disebut nama Allah:</span></div>
<div class="MsoNormal" style="margin-right: -42.55pt;">
<span dir="RTL" lang="AR-SA" style="font-family: "Times New Roman","serif"; mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin;">وَإِذَا
ذُكِرَ اللَّهُ وَحْدَهُ اشْمَأَزَّتْ قُلُوبُ الَّذِينَ لَا يُؤْمِنُونَ
بِالْآخِرَةِ وَإِذَا ذُكِرَ الَّذِينَ مِن دُونِهِ إِذَا هُمْ يَسْتَبْشِرُونَ</span></div>
<div class="MsoNormal" style="margin-right: -42.55pt;">
<i><span style="font-size: 10.0pt; line-height: 115%; mso-ansi-language: EN-US;">Dan apabila Allah satu-satu-Nya(Tuhan)
niscaya timbullah kebencian<span style="mso-spacerun: yes;"> </span>di hati
mereka yang tidak beriman kepada akhirat. Dan apabila disebut
(sembahan-sembahan) selain daripada-Nya, niscaya mereka bergembira</span></i><i><span style="mso-ansi-language: EN-US;">.</span></i><span style="mso-ansi-language: EN-US;"> [ az-Zumar: 45]</span><span dir="RTL" lang="AR-SA" style="font-family: "Times New Roman","serif"; mso-ansi-language: EN-US; mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin;"></span></div>
<div class="MsoNormal" style="margin-right: -42.55pt;">
<span dir="LTR"></span><span lang="MS"><span dir="LTR"></span>* <a href="http://www.blogger.com/blogger.g?blogID=37201653"><span dir="RTL" lang="AR-SA" style="color: black; font-family: "Times New Roman","serif"; mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin; mso-themecolor: text1; text-decoration: none; text-underline: none;">إِنَّمَا ٱلْمُؤْمِنُونَ ٱلَّذِينَ إِذَا ذُكِرَ
ٱللَّهُ وَجِلَتْ قُلُوبُهُمْ وَإِذَا تُلِيَتْ عَلَيْهِمْ ءَايَٰتُهُ زَادَتْهُمْ
إِيمَٰناً وَعَلَىٰ رَبِّهِمْ يَتَوَكَّلُونَ</span></a><span dir="LTR"></span><span style="color: black; mso-themecolor: text1;"><span dir="LTR"></span> <b><span style="mso-spacerun: yes;"> </span></b></span></span></div>
<div class="MsoNormal" style="margin-right: -42.55pt;">
<span lang="MS" style="color: black; mso-themecolor: text1;"><span style="mso-spacerun: yes;"> </span></span><span lang="MS"><a href="http://www.blogger.com/blogger.g?blogID=37201653"><span dir="RTL" lang="AR-SA" style="color: black; font-family: "Times New Roman","serif"; mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin; mso-themecolor: text1; text-decoration: none; text-underline: none;">ٱلَّذِينَ يُقِيمُونَ ٱلصَّلاَةَ وَمِمَّا
رَزَقْنَاهُمْ يُنفِقُونَ</span></a><span dir="LTR"></span><span style="color: black; mso-themecolor: text1;"><span dir="LTR"></span> <b><span style="mso-spacerun: yes;"> </span>*</b> </span><a href="http://www.blogger.com/blogger.g?blogID=37201653"><span dir="RTL" lang="AR-SA" style="color: black; font-family: "Times New Roman","serif"; mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin; mso-themecolor: text1; text-decoration: none; text-underline: none;">أُوْلۤـٰئِكَ هُمُ ٱلْمُؤْمِنُونَ حَقّاً لَّهُمْ
دَرَجَاتٌ عِندَ رَبِّهِمْ وَمَغْفِرَةٌ وَرِزْقٌ كَرِيمٌ</span></a><span dir="LTR"></span><span dir="LTR"></span> </span></div>
<div class="MsoNormal" style="margin-right: -42.55pt;">
<i><span lang="MS" style="font-size: 10.0pt; line-height: 115%;">Sesungguhnya orang-orang yang beriman
apabila disebut Nama Allah, gementarlah hati-hati mereka. Dan apabila dibaca
Ayat-Ayat-Nya bertambahlah iman mereka, kepada Allah mereka bertawakkal. Mereka
adalah mukmin yang sebenar, bagi mereka darjat (yang tinggi) di sisi Tuhan
mereka, serta keampunan dan rezeki yang mulia. Iaitu mereka yang mendirikan
sembahyang dan dari apa yang Kami rezekikan,mereka memberi infaq</span></i><span lang="MS"> [al-Anfal: 2-4]</span></div>
<div class="MsoNormal" style="margin-right: -42.55pt;">
<span lang="MS"><a href="http://www.blogger.com/blogger.g?blogID=37201653"><span dir="RTL" lang="AR-SA" style="color: black; font-family: "Times New Roman","serif"; mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin; mso-themecolor: text1; text-decoration: none; text-underline: none;">ٱلَّذِينَ آمَنُواْ وَتَطْمَئِنُّ قُلُوبُهُمْ بِذِكْرِ
ٱللَّهِ أَلاَ بِذِكْرِ ٱللَّهِ تَطْمَئِنُّ ٱلْقُلُوبُ</span></a><span dir="LTR"></span><span style="color: black; mso-themecolor: text1;"><span dir="LTR"></span> </span></span></div>
<div class="MsoNormal" style="margin-right: -42.55pt;">
<i><span lang="MS" style="font-size: 10.0pt; line-height: 115%;">Orang-orang yang beriman dan menjadi
tenteram hati-hati mereka dengan mengingati Allah, sesungguhnya dengan
mengingati Allah-lah hati-hati menjadi tenteram</span></i><span lang="MS">
[ar-Rad: 28]</span></div>
<div class="MsoNormal" style="margin-right: -42.55pt;">
<b><span lang="MS">Penggunaan
Kalimah Allah di dalam al-Quran</span></b><span lang="MS">.</span></div>
<div class="MsoNormal" style="margin-right: -42.55pt;">
<span lang="MS">Apabila kita
melihat penggunaan kalimah Allah yang terdapat di al-Quran di dalam belbagai
konteks yang berkaitan dengan golongan kafir; agaknya dengan mudah kita akan
temui bahawa memang jelas ada orang kafir mempercayai wujudnya Allah;
bagaimanapun kekufuran mereka berpunca dari dua perkara <b>(1) mereka
mensyirikkan Allah dengan sembahan-sembahan lain. (2) mereka menyifatkan Allah
dengan sifat-sifat yang tiada layak bagi Allah.</b></span><b><span style="mso-ansi-language: EN-US;"></span></b></div>
<div class="MsoNormal" style="margin-right: -42.55pt;">
<span lang="MS">Allah menyebut
tentang persoalan ini:</span><span style="mso-ansi-language: EN-US;"></span></div>
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<span dir="RTL"></span><span dir="RTL" style="font-family: "Times New Roman","serif"; mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin;"><span dir="RTL"></span><span style="mso-spacerun: yes;"> </span><span lang="AR-SA">وَلَئِن سَأَلْتَهُم مَّنْ
خَلَقَهُمْ لَيَقُولُنَّ اللَّهُ فَأَنَّى يُؤْفَكُون</span></span></div>
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<i><span style="font-size: 10.0pt; line-height: 115%; mso-ansi-language: EN-US;">Dan sekiranya engkau
bertanyakan mereka; “siapah yang menjadikan mereka?”. Mereka akan menjawab ;
“Allah”, Maka bagaimana boleh mereka berpaling?</span></i><span style="mso-ansi-language: EN-US;"> [az-Zukhruf :87]</span></div>
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<span dir="RTL" lang="AR-SA" style="font-family: "Times New Roman","serif"; mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin;">وَلَئِن
سَأَلْتَهُم مَّنْ خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ لَيَقُولُنَّ اللَّهُ قُلْ
أَفَرَأَيْتُم مَّا تَدْعُونَ مِن دُونِ اللَّهِ إِنْ أَرَادَنِيَ اللَّهُ بِضُرٍّ
هَلْ هُنَّ كَاشِفَاتُ ضُرِّهِ أَوْ أَرَادَنِي بِرَحْمَةٍ هَلْ هُنَّ مُمْسِكَاتُ
رَحْمَتِهِ قُلْ حَسْبِيَ اللَّهُ عَلَيْهِ يَتَوَكَّلُ الْمُتَوَكِّلُونَ</span><span style="mso-ansi-language: EN-US;"></span></div>
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<i><span lang="MS" style="font-size: 10.0pt; line-height: 115%;">Dan jika kamu bertanya mereka;
“Siapakah yang menjadikan langit dan bumi?”.niscaya mereka menjawab ;
“Allah”.Katakan: Adakah kamu melihat<span style="mso-spacerun: yes;">
</span>(kuasa yang ada pada) apa-apa yang kamu sembah selain Allah: sekiranya
Allah mengkehendaki kemudaratan kepadaku, adakah mereka itu berkuasa meolak
kemudaratan itu?. Atau apabila allah mengkehendaki rahmat kepadaku, dapatkah
mereka menahan rahmat itu?. Katakan: Memadailah bagiku Allah , kepada Dia-lah
bertawakkalnya mereka yang bertawakkal</span><span lang="MS">”</span></i><span lang="MS"> [az-Zumar: 38]</span><span dir="RTL" lang="AR-SA" style="font-family: "Times New Roman","serif"; mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin;"></span></div>
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<span dir="RTL" lang="AR-SA" style="font-family: "Times New Roman","serif"; mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin;">وَلَئِن
سَأَلْتَهُم مَّنْ خَلَقَ السَّمَاوَاتِ وَالْأَرْضَ لَيَقُولُنَّ اللَّهُ قُلِ الْحَمْدُ
لِلَّهِ بَلْ أَكْثَرُهُمْ لَا يَعْلَمُون</span><i><span style="font-size: 10.0pt; line-height: 115%; mso-ansi-language: EN-US;"></span></i></div>
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<i><span style="font-size: 10.0pt; line-height: 115%; mso-ansi-language: EN-US;">Dan Jika kamu bertanya mereka:
“siapakah yang menjadikan<span style="mso-spacerun: yes;"> </span>langit dan
bumi?”. Niscaya mereka akan menjawab: “Allah”. Katakan : “segala pujian bagi
Allah, bahkan kebanyakan daripada mereka tidak mengetahui</span></i><span style="font-size: 10.0pt; line-height: 115%; mso-ansi-language: EN-US;">”</span><span style="mso-ansi-language: EN-US;"> [Luqman: 25]</span></div>
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<span lang="MS"><a href="http://www.blogger.com/blogger.g?blogID=37201653"><span dir="RTL" lang="AR-SA" style="color: windowtext; font-family: "Times New Roman","serif"; mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin; text-decoration: none; text-underline: none;">قُلْ مَن رَّبُّ ٱلسَّمَٰوَٰتِ وَٱلأَرْضِ قُلِ ٱللَّهُ قُلْ
أَفَٱتَّخَذْتُمْ مِّن دُونِهِ أَوْلِيَآءَ لاَ يَمْلِكُونَ لأَنْفُسِهِمْ نَفْعاً
وَلاَ ضَرّاً </span></a></span></div>
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<i><span style="font-size: 10.0pt; line-height: 115%; mso-ansi-language: EN-US;">Katakan: “Siapakah Tuhan (Rab)
bagi langit dan bumi?”.<span style="mso-spacerun: yes;"> </span>Mereka menjawab:
“Allah”. Katakan: “adakah kamu mengambil selain-Nya sebagai auliya, mereka yang
tiada memiliki manafaat mahupun mudarat bagi diri mereka sendiri</span></i><span style="mso-ansi-language: EN-US;">. [ar-Rad:16]</span></div>
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<span dir="LTR" lang="MS">
</span><br />
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<span lang="MS"><a href="http://www.blogger.com/blogger.g?blogID=37201653"><span lang="AR-SA" style="color: windowtext; font-family: "Times New Roman","serif"; mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin; text-decoration: none; text-underline: none;">قُل لِّمَنِ ٱلأَرْضُ
وَمَن فِيهَآ إِن كُنتُمْ تَعْلَمُونَ</span></a></span><span lang="MS" style="font-family: "Times New Roman","serif"; mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin;">
</span><b><span lang="AR-SA" style="font-family: "Times New Roman","serif"; mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin;"><span style="mso-spacerun: yes;"> </span>* </span></b><span lang="AR-SA" style="font-family: "Times New Roman","serif"; mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin;"><span style="mso-spacerun: yes;"> </span></span><span lang="MS"><a href="http://www.blogger.com/blogger.g?blogID=37201653"><span lang="AR-SA" style="color: windowtext; font-family: "Times New Roman","serif"; mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin; text-decoration: none; text-underline: none;">سَيَقُولُونَ لِلَّهِ
قُلْ أَفَلاَ تَذَكَّرُونَ</span></a></span><span lang="MS" style="font-family: "Times New Roman","serif"; mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin;"> </span><b><span lang="AR-SA" style="font-family: "Times New Roman","serif"; mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin;">* </span></b><span lang="MS"><a href="http://www.blogger.com/blogger.g?blogID=37201653"><span lang="AR-SA" style="color: windowtext; font-family: "Times New Roman","serif"; mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin; text-decoration: none; text-underline: none;">قُلْ مَن رَّبُّ ٱلسَّمَٰوَٰتِ ٱلسَّبْعِ وَرَبُّ ٱلْعَرْشِ
ٱلْعَظِيمِ</span></a></span><span lang="MS" style="font-family: "Times New Roman","serif"; mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin;"> </span><b><span lang="AR-SA" style="font-family: "Times New Roman","serif"; mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin;">* </span></b><span lang="AR-SA" style="font-family: "Times New Roman","serif"; mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin;"><span style="mso-spacerun: yes;"> </span></span><span lang="MS"><a href="http://www.blogger.com/blogger.g?blogID=37201653"><span lang="AR-SA" style="color: windowtext; font-family: "Times New Roman","serif"; mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin; text-decoration: none; text-underline: none;">سَيَقُولُونَ لِلَّهِ
قُلْ أَفَلاَ تَتَّقُونَ</span></a></span><span lang="MS" style="font-family: "Times New Roman","serif"; mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin;"> </span><b><span lang="AR-SA" style="font-family: "Times New Roman","serif"; mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin;"><span style="mso-spacerun: yes;"> </span>* </span></b><span lang="AR-SA" style="font-family: "Times New Roman","serif"; mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin;"><span style="mso-spacerun: yes;"> </span></span><span lang="MS"><a href="http://www.blogger.com/blogger.g?blogID=37201653"><span lang="AR-SA" style="color: windowtext; font-family: "Times New Roman","serif"; mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin; text-decoration: none; text-underline: none;">قُلْ مَن بِيَدِهِ مَلَكُوتُ كُلِّ شَيْءٍ وَهُوَ يُجْيِرُ
وَلاَ يُجَارُ عَلَيْهِ إِن كُنتُمْ تَعْلَمُونَ</span></a></span><span lang="MS" style="font-family: "Times New Roman","serif"; mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin;">
</span><b><span lang="AR-SA" style="font-family: "Times New Roman","serif"; mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin;"><span style="mso-spacerun: yes;"> </span>* </span></b><span lang="AR-SA" style="font-family: "Times New Roman","serif"; mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin;"><span style="mso-spacerun: yes;"> </span></span><span lang="MS"><a href="http://www.blogger.com/blogger.g?blogID=37201653"><span lang="AR-SA" style="color: windowtext; font-family: "Times New Roman","serif"; mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin; text-decoration: none; text-underline: none;">سَيَقُولُونَ لِلَّهِ
قُلْ فَأَنَّىٰ تُسْحَرُونَ</span></a></span><span lang="MS" style="font-family: "Times New Roman","serif"; mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin;"> </span><b><span lang="AR-SA" style="font-family: "Times New Roman","serif"; mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin;"><span style="mso-spacerun: yes;"> </span>* </span></b><span lang="AR-SA" style="font-family: "Times New Roman","serif"; mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin;"><span style="mso-spacerun: yes;"> </span></span><span lang="MS"><a href="http://www.blogger.com/blogger.g?blogID=37201653"><span lang="AR-SA" style="color: windowtext; font-family: "Times New Roman","serif"; mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin; text-decoration: none; text-underline: none;">بَلْ أَتَيْنَاهُمْ
بِٱلْحَقِّ وَإِنَّهُمْ لَكَاذِبُونَ</span></a></span><span lang="MS" style="font-family: "Times New Roman","serif"; mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin;">
</span><b><span lang="AR-SA" style="font-family: "Times New Roman","serif"; mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin;"><span style="mso-spacerun: yes;"> </span>* </span></b><span lang="AR-SA" style="font-family: "Times New Roman","serif"; mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin;"><span style="mso-spacerun: yes;"> </span></span><span lang="MS"><a href="http://www.blogger.com/blogger.g?blogID=37201653"><span lang="AR-SA" style="color: windowtext; font-family: "Times New Roman","serif"; mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin; text-decoration: none; text-underline: none;">مَا ٱتَّخَذَ ٱللَّهُ
مِن وَلَدٍ وَمَا كَانَ مَعَهُ مِنْ إِلَـهٍ إِذاً لَّذَهَبَ كُلُّ إِلَـٰهٍ بِمَا
خَلَقَ وَلَعَلاَ بَعْضُهُمْ عَلَىٰ بَعْضٍ سُبْحَانَ ٱللَّهِ عَمَّا يَصِفُونَ</span></a></span><span lang="MS" style="font-family: "Times New Roman","serif"; mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin;"> </span><b><span lang="AR-SA" style="font-family: "Times New Roman","serif"; mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin;"><span style="mso-spacerun: yes;"> </span>* </span></b><span lang="AR-SA" style="font-family: "Times New Roman","serif"; mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin;"><span style="mso-spacerun: yes;"> </span></span><span lang="MS"><a href="http://www.blogger.com/blogger.g?blogID=37201653"><span lang="AR-SA" style="color: windowtext; font-family: "Times New Roman","serif"; mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin; text-decoration: none; text-underline: none;">عَالِمِ ٱلْغَيْبِ وَٱلشَّهَادَةِ فَتَعَالَىٰ عَمَّا
يُشْرِكُونَ</span></a></span><span lang="MS" style="font-family: "Times New Roman","serif"; mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin;"> </span><span lang="AR-SA" style="font-family: "Times New Roman","serif"; mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin;"></span></div>
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<i><span style="color: black; mso-ansi-language: EN-US; mso-themecolor: text1;">Katakan: “kepunyaan siapakah
langit dan bumi, jika kamu mengetahui”.<span style="mso-spacerun: yes;">
</span>Nanti mereka menjawab : “Kepunyaan Allah”. Katakan: “tidakkah kamu
mendapat peringatan”. Katakan: “siapakah Tuhan (Rab) bagi tujuh langit dan
Tuhan Arasy yang agong?”. Nanti mereka menjawab: “Allah”. Katakan : “kenapa
kamu tidak bertaqwa?”.<span style="mso-spacerun: yes;"> </span>Katakan:
“Siapakah yang di Tangan-Nya kekuasaan atas segala sesuatu?, Dia yang
mememlihara dan tiada yang memelihara-Nya, jika kamu benar-benar mengetahui”.
Nanti mereka menjawab: “kepunyaan Allah”. Katakan: “kenapa kamu sampai
tertipu?”. Bahkan Kami telah datangkan kebenaran bagi mereka, dan sesungguhnya
mereka mendustai. Allah tidak mengambil anak dan tiada sembahan selain-Nya dan
tiada tuhan berserta-Nya . Kalau ada tentu masing-masing tuhan(ilah) berpisah
bersama makhluk yang dijadikan-Nya dan setengahnya mengalahkan yang lain.
Mahasuci Allah daripada apa yang mereka sifatkan. Tuhan yang mengetahui yang
ghaib dan yang nyata, maka mahasuci Tuhan daripada apa yang mereka sifatkan</span></i><span style="color: red; mso-ansi-language: EN-US;">.”</span><span style="mso-ansi-language: EN-US;"> [al-Mukminun: 84-92]</span></div>
<div class="MsoNormal" style="margin-right: -42.55pt;">
<span lang="MS">Orang-orang
kafir beriman kepada wujudnya Allah tetapi mereka telah mensyirikkan Allah
dengan sembahan-sembahan yang lainnya. Allah Subhanahu wa Ta’ala menyebut
kesesatan dan pendurhakaan mereka ini serta mengajak mereka kepada Tauhid:</span></div>
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<span lang="MS"><a href="http://www.blogger.com/blogger.g?blogID=37201653"><span dir="RTL" lang="AR-SA" style="color: windowtext; font-family: "Times New Roman","serif"; mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin; text-decoration: none; text-underline: none;">سَيَقُولُ ٱلَّذِينَ أَشْرَكُواْ لَوْ شَآءَ ٱللَّهُ مَآ
أَشْرَكْنَا وَلاَ آبَاؤُنَا وَلاَ حَرَّمْنَا مِن شَيْءٍ </span></a></span></div>
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<i><span lang="MS" style="font-size: 10.0pt; line-height: 115%;">Nanti akan berkata orang-orang
muyrikin : “kalau Allah menghendaki, niscaya tiadalah kami mensyirikkan-Nya,
tidak pula bapa-bapa kami, dan tiadalah kami mengharamkan sesuatu daripada yang
tersebut”. </span></i><span style="mso-ansi-language: EN-US;">[al-An’am:148]</span></div>
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<span lang="MS"><a href="http://www.blogger.com/blogger.g?blogID=37201653"><span dir="RTL" lang="AR-SA" style="color: windowtext; font-family: "Times New Roman","serif"; mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin; text-decoration: none; text-underline: none;">قُلِ ٱلْحَمْدُ لِلَّهِ وَسَلاَمٌ عَلَىٰ عِبَادِهِ
ٱلَّذِينَ ٱصْطَفَىٰ ءَآللَّهُ خَيْرٌ أَمَّا يُشْرِكُونَ</span></a></span><span style="mso-ansi-language: EN-US;"></span></div>
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<i><span style="font-size: 10.0pt; line-height: 115%; mso-ansi-language: EN-US;">Katakan: Segala pujian bagi
Allah dan kesejahteraan ke atas hamba-hamba-Nya yang terpilih,<span style="mso-spacerun: yes;"> </span>Adakah Allah lebih baik daripada apa yang
mereka sekutukan?</span></i><span style="mso-ansi-language: EN-US;"> [an-Naml:50]</span></div>
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<span lang="MS"><a href="http://www.blogger.com/blogger.g?blogID=37201653"><span dir="RTL" lang="AR-SA" style="color: windowtext; font-family: "Times New Roman","serif"; mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin; text-decoration: none; text-underline: none;">أَمَّن يَهْدِيكُمْ فِي ظُلُمَاتِ ٱلْبَرِّ وَٱلْبَحْرِ
وَمَن يُرْسِلُ ٱلرِّيَاحَ بُشْرَاً بَيْنَ يَدَيْ رَحْمَتِهِ أَإِلَـٰهٌ مَّعَ
ٱللَّهِ تَعَالَى ٱللَّهُ عَمَّا يُشْرِكُون</span><span dir="RTL" lang="AR-SA" style="font-family: "Times New Roman","serif"; mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin; text-decoration: none; text-underline: none;">َ</span></a></span><span style="mso-ansi-language: EN-US;"></span></div>
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<i><span style="font-size: 10.0pt; line-height: 115%; mso-ansi-language: EN-US;">Siapakah yang dapat memberi petunjuk
kepada kamu dalam kegelapan di daratan dan di lautan, dan siapa yang menghantar
angin sebagai khabar gembira sebelum rahmat-Nya (hujan), adakah ada tuhan
(ilah) lain berserta Allah?. Maha Tinggi Allah dari apa yang mereka sekutukan</span></i><span style="mso-ansi-language: EN-US;"> [an-Naml:63]</span></div>
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<b><span lang="MS">*</span></b><span lang="MS"> <a href="http://www.blogger.com/blogger.g?blogID=37201653"><span dir="RTL" lang="AR-SA" style="color: windowtext; font-family: "Times New Roman","serif"; mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin; text-decoration: none; text-underline: none;">وَيَقُولُونَ
أَئِنَّا لَتَارِكُوۤاْ آلِهَتِنَا لِشَاعِرٍ مَّجْنُونٍ</span></a><span dir="LTR"></span><span dir="LTR"></span> *<a href="http://www.blogger.com/blogger.g?blogID=37201653"><span dir="RTL" lang="AR-SA" style="color: windowtext; font-family: "Times New Roman","serif"; mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin; text-decoration: none; text-underline: none;">إِنَّهُمْ كَانُوۤاْ
إِذَا قِيلَ لَهُمْ لاَ إِلَـٰهَ إِلاَّ ٱللَّهُ يَسْتَكْبِرُونَ</span></a></span></div>
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<i><span lang="MS" style="font-size: 10.0pt; line-height: 115%;">Sesungguhnya orang-orang yang apabila
dikatakan kepada mereka : “tiada Tuhan (ilah) kecuali Allah”. Niscaya mereka
menjadi takabbur. Dan mereka berkata: “apakah kami meninggalkan
sembahan-sembahan(ilah-ilah) kami kerana seorang penyair yang gila?”</span></i><span lang="MS"> [ As-soffat: 35-36]</span></div>
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<span lang="MS"><a href="http://www.blogger.com/blogger.g?blogID=37201653"><span dir="RTL" lang="AR-SA" style="color: windowtext; font-family: "Times New Roman","serif"; mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin; text-decoration: none; text-underline: none;">وَٱعْبُدُواْ ٱللَّهَ وَلاَ تُشْرِكُواْ بِهِ شَيْئاً</span></a></span></div>
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<i><span lang="MS" style="font-size: 10.0pt; line-height: 115%;">Dan sembahlah Allah serta jangan kamu
mensyirikkan-Nya dengan sesuatupun</span></i><span lang="MS"> [an-Nisa’: 36]</span></div>
<div class="MsoNormal" style="margin-right: -42.55pt;">
<span lang="MS"><a href="http://www.blogger.com/blogger.g?blogID=37201653"><span dir="RTL" lang="AR-SA" style="color: windowtext; font-family: "Times New Roman","serif"; mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin; text-decoration: none; text-underline: none;">إِنَّ ٱللَّهَ لاَ يَغْفِرُ أَن يُشْرَكَ بِهِ وَيَغْفِرُ
مَا دُونَ ذَلِكَ لِمَن يَشَآءُ وَمَن يُشْرِكْ بِٱللَّهِ فَقَدِ ٱفْتَرَىٰ
إِثْماً عَظِيماً</span></a></span></div>
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<i><span lang="MS" style="font-size: 10.0pt; line-height: 115%;">Sesungguhnya Allah tiada
mengampuni<span style="mso-spacerun: yes;"> </span>sekiranya Dia disekutukan
dengan selain-Nya, dan Dia mengampun apa yang selain daripada demikian kepada
sesiapa yang dikehendaki-Nya . Dan sesiapa yang mensyirikkan Allah maka
sesungguhnya telah melakukan dosa yang sangat besar</span></i><span lang="MS">
[an-Nisa’: 48] </span></div>
<div class="MsoNormal" style="margin-right: -42.55pt;">
<span lang="MS"><a href="http://www.blogger.com/blogger.g?blogID=37201653"><span dir="RTL" lang="AR-SA" style="color: windowtext; font-family: "Times New Roman","serif"; mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin; text-decoration: none; text-underline: none;">إِنَّ ٱللَّهَ لاَ يَغْفِرُ أَن يُشْرَكَ بِهِ وَيَغْفِرُ
مَا دُونَ ذٰلِكَ لِمَن يَشَآءُ وَمَن يُشْرِكْ بِٱللَّهِ فَقَدْ ضَلَّ ضَلاَلاً
بَعِيداً</span></a></span></div>
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<i><span lang="MS" style="font-size: 10.0pt; line-height: 115%;">Sesungguhnya Allah tidak mengampunkan
sekiranya Dia disekutukan, dan Dia mengampun apa yang selain demikian kepada
sesiapa yang dikehendaki-Nya. Dan sesiapa yang mensyirikkan Allah maka
sesungguhnya dia sesat dengan kesesatan yang teramat sesat</span></i><span lang="MS"> [an-Nisa:116]</span></div>
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<span lang="MS"><a href="http://www.blogger.com/blogger.g?blogID=37201653"><span dir="RTL" lang="AR-SA" style="color: windowtext; font-family: "Times New Roman","serif"; mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin; text-decoration: none; text-underline: none;">وَجَعَلُواْ للَّهِ شُرَكَآءَ ٱلْجِنَّ وَخَلَقَهُمْ
وَخَرَقُواْ لَهُ بَنِينَ وَبَنَٰتٍ بِغَيْرِ عِلْمٍ سُبْحَٰنَهُ وَتَعَٰلَىٰ
عَمَّا يَصِفُونَ</span></a></span></div>
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<i><span lang="MS" style="font-size: 10.0pt; line-height: 115%;">Mereka menjadikan jin sebagai sekutu
bagi Allah, padahal Dia-lah yang menjadikan mereka(jin-jin). Mereka mereka-reka
bagi Allah anak-anak lelaki dan anak-anak perempuan tanpa ilmu, Maha Suci Allah
dan Maha Tinggi Allah daripada apa yang mereka sifatkan</span></i><span lang="MS">”[al-An’am: 100]</span></div>
<div class="MsoNormal" style="margin-right: -42.55pt;">
<span lang="MS"><a href="http://www.blogger.com/blogger.g?blogID=37201653"><span dir="RTL" lang="AR-SA" style="color: windowtext; font-family: "Times New Roman","serif"; font-size: 10.0pt; line-height: 115%; mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin; text-decoration: none; text-underline: none;">قُلْ إِنَّمَا حَرَّمَ رَبِّيَ ٱلْفَوَاحِشَ مَا ظَهَرَ
مِنْهَا وَمَا بَطَنَ وَٱلإِثْمَ وَٱلْبَغْيَ بِغَيْرِ ٱلْحَقِّ وَأَن تُشْرِكُواْ
بِٱللَّهِ مَا لَمْ يُنَزِّلْ بِهِ سُلْطَاناً وَأَن تَقُولُواْ عَلَى ٱللَّهِ مَا
لاَ تَعْلَمُونَ</span></a></span><span style="font-size: 10.0pt; line-height: 115%; mso-ansi-language: EN-US;"></span></div>
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<i><span style="font-size: 10.0pt; line-height: 115%; mso-ansi-language: EN-US;">Katakan: sesungguhnya<span style="mso-spacerun: yes;"> </span>yang diharamkan oleh Tuhanku adalah kekejian
yang zahir dan batin, maksiat, melampauai batas tanpa sebenar dan kamu
mensyirikkan Allah dengan sesuatu yang tiada diturunkan baginya bukti, dan kamu
berkata terhadap Allah dengan apa yang kamu tidak mengetahui</span></i><span style="mso-ansi-language: EN-US;"> [al-‘Araf:33]</span></div>
<div class="MsoNormal" style="margin-right: -42.55pt;">
<span lang="MS"><a href="http://www.blogger.com/blogger.g?blogID=37201653"><span dir="RTL" lang="AR-SA" style="color: windowtext; font-family: "Times New Roman","serif"; mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin; text-decoration: none; text-underline: none;">أَفَمَنْ هُوَ قَآئِمٌ عَلَىٰ كُلِّ نَفْسٍ بِمَا كَسَبَتْ
وَجَعَلُواْ لِلَّهِ شُرَكَآءَ قُلْ سَمُّوهُمْ أَمْ تُنَبِّئُونَهُ بِمَا لاَ
يَعْلَمُ فِي ٱلأَرْضِ أَم بِظَاهِرٍ مِّنَ ٱلْقَوْلِ بَلْ زُيِّنَ لِلَّذِينَ
كَفَرُواْ مَكْرُهُمْ وَصُدُّواْ عَنِ ٱلسَّبِيلِ وَمَن يُضْلِلِ ٱللَّهُ فَمَا
لَهُ مِنْ هَادٍ</span></a></span><span style="mso-ansi-language: EN-US;"></span></div>
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<i><span lang="MS" style="font-size: 10.0pt; line-height: 115%;">Apakah Dia yang mengawasi<span style="mso-spacerun: yes;"> </span>setiap yang hidup tentang apa yang dikerjakan
(sama dengan sembahan-sembahan yang tidak berkuasa itu)? . Sehingga mereka
menjadikan bagi Allah sekutu-sekutu.Katakan: “jelaskan sekutu-sekutu itu”.
Bahkan kamu mahu memberitahu-Nya tentang<span style="mso-spacerun: yes;">
</span>apa yang Dia tidak ketahui pada</span></i><span lang="MS"> </span><i><span lang="MS" style="font-size: 10.0pt; line-height: 115%;">bumi, atau kamu sekadar
berkata-kata secara luaran sahaja? Bahkan dihiasi<span style="mso-spacerun: yes;"> </span>untuk orang kafir<span style="mso-spacerun: yes;"> </span>dalam tipu daya mereka itu (mereka
memandangnya baik), serta mereka menghalang daripada Jalan Kebenaran.<span style="mso-spacerun: yes;"> </span>Dan sesiapa yang disesatkan Allah, maka
tiadalah baginya penunjuk </span></i><span lang="MS"><span style="mso-spacerun: yes;"> </span>[ar-Rad: 23]</span><span style="mso-ansi-language: EN-US;"></span></div>
<div class="MsoNormal" style="margin-right: -42.55pt;">
<span lang="MS"><a href="http://www.blogger.com/blogger.g?blogID=37201653"><span dir="RTL" lang="AR-SA" style="color: windowtext; font-family: "Times New Roman","serif"; mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin;">ح</span><span dir="RTL" lang="AR-SA" style="color: windowtext; font-family: "Times New Roman","serif"; mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin; text-decoration: none; text-underline: none;">ُنَفَآءَ للَّهِ غَيْرَ مُشْرِكِينَ بِهِ وَمَن يُشْرِكْ
بِٱللَّهِ فَكَأَنَّمَا خَرَّ مِنَ ٱلسَّمَآءِ فَتَخْطَفُهُ ٱلطَّيْرُ أَوْ
تَهْوِي بِهِ ٱلرِّيحُ فِي مَكَانٍ سَحِيقٍ</span></a></span></div>
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<i><span lang="MS" style="font-size: 10.0pt; line-height: 115%;">Orang yang murni (pegangannya) terhadap
Allah, bukan golongan musyrikin kepada-Nya. Dan sesiapa yang mensyirikkan Allah
maka umpama dia tersungkur<span style="mso-spacerun: yes;"> </span>dari langit,
lalu disambar burung atau diterbangkan angin kepada tempat yang jauh</span></i><span lang="MS"> [al-Haj: 31]</span><span style="mso-ansi-language: EN-US;"></span></div>
<div class="MsoNormal" style="margin-right: -42.55pt;">
<span lang="MS"><a href="http://www.blogger.com/blogger.g?blogID=37201653"><span dir="RTL" lang="AR-SA" style="color: windowtext; font-family: "Times New Roman","serif"; mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin; text-decoration: none; text-underline: none;">لاَّ تَجْعَل مَعَ ٱللَّهِ إِلَـٰهاً آخَرَ فَتَقْعُدَ
مَذْمُوماً مَّخْذُولاً</span></a></span></div>
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<i><span style="font-size: 10.0pt; line-height: 115%; mso-ansi-language: EN-US;">Janganlah engkau jadikan
beserta Allah sembahan yang lain, nanti engkau akan tercela lagi terhina</span></i><span style="mso-ansi-language: EN-US;"> [al-Isra :22]</span></div>
<div class="MsoNormal" style="margin-right: -42.55pt;">
<span lang="MS"><a href="http://www.blogger.com/blogger.g?blogID=37201653"><span dir="RTL" lang="AR-SA" style="color: windowtext; font-family: "Times New Roman","serif"; mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin; text-decoration: none; text-underline: none;">ذَلِكَ مِمَّآ أَوْحَىٰ إِلَيْكَ رَبُّكَ مِنَ ٱلْحِكْمَةِ
وَلاَ تَجْعَلْ مَعَ ٱللَّهِ إِلَـٰهاً آخَرَ فَتُلْقَىٰ فِي جَهَنَّمَ مَلُوماً
مَّدْحُوراً</span></a></span><span style="mso-ansi-language: EN-US;"></span></div>
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<i><span style="font-size: 10.0pt; line-height: 115%; mso-ansi-language: EN-US;">Demikianlah yang diwahyukan
kepada engkau oleh Tuhanmu daripada hikmah. Dan jangan engkau jadikan bersama
Allah sembahan yang selain, nanti engkau akan dilemparkan ke dalam neraka,
secara tercela lagi terusir</span></i><span style="mso-ansi-language: EN-US;">
[al-Isra’: 39]</span></div>
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<span style="mso-ansi-language: EN-US;">Allah menyebut bahawa orang nasrani telah jadi kafir kerana mereka
beri’tiqad yang Saiyyidina Isa ‘alaihi as-salam adalah anak Allah. Sedangkan
mahasuci Allah daripada beranak atau diperanakkan.</span></div>
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<span style="mso-ansi-language: EN-US;"><span style="mso-spacerun: yes;"> </span></span><span lang="MS"><a href="http://www.blogger.com/blogger.g?blogID=37201653"><span dir="RTL" lang="AR-SA" style="color: windowtext; font-family: "Times New Roman","serif"; mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin; text-decoration: none; text-underline: none;">لَقَدْ كَفَرَ ٱلَّذِينَ قَالُوۤاْ إِنَّ ٱللَّهَ هُوَ
ٱلْمَسِيحُ ٱبْنُ مَرْيَمَ وَقَالَ ٱلْمَسِيحُ يَابَنِيۤ إِسْرَائِيلَ ٱعْبُدُواْ
ٱللَّهَ رَبِّي وَرَبَّكُمْ إِنَّهُ مَن يُشْرِكْ بِٱللَّهِ فَقَدْ حَرَّمَ
ٱللَّهُ عَلَيهِ ٱلْجَنَّةَ وَمَأْوَاهُ ٱلنَّارُ وَمَا لِلظَّالِمِينَ مِنْ
أَنصَارٍ</span></a><span dir="LTR"></span><b><span dir="LTR"></span> * </b><a href="http://www.blogger.com/blogger.g?blogID=37201653"><span dir="RTL" lang="AR-SA" style="color: windowtext; font-family: "Times New Roman","serif"; mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin; text-decoration: none; text-underline: none;">لَّقَدْ كَفَرَ ٱلَّذِينَ قَالُوۤاْ إِنَّ ٱللَّهَ ثَالِثُ
ثَلاَثَةٍ وَمَا مِنْ إِلَـٰهٍ إِلاَّ إِلَـٰهٌ وَاحِدٌ وَإِن لَّمْ يَنتَهُواْ
عَمَّا يَقُولُونَ لَيَمَسَّنَّ ٱلَّذِينَ كَفَرُواْ مِنْهُمْ عَذَابٌ أَلِيمٌ</span></a></span><span style="mso-ansi-language: EN-US;"></span></div>
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<i><span style="font-size: 10.0pt; line-height: 115%; mso-ansi-language: EN-US;">Sesungguhnya telah kafirlah
orang-orang yang berkata: “sesungguhnya Allah itu ialah al-Masih Ibn Maryam”.
Sedangkan al-Masih berkata:”wahai Bani Israel, sembahlah Allah, Tuhanku dan
Tuhan kamu. Sesungguhnya sesiapa yang mensyirikkan Allah, sesungguhnya Allah
telah mengharamkan syurga baginya dan tempat tinggalnya adalah neraka. Dan
tiada bagi golongan yang zalim itu pembantu. Sesungguhnya telah kafirlah
orang-orang yang berkata: “Sesungguhnya Allah adalah sepertiga daripada tiga.
Dan tiada dari tuhan<span style="mso-spacerun: yes;"> </span>kecuali Tuhan yang
satu.Dan sekiranya mereka tidak berhenti daripada apa yang mereka katakan,
niscaya akan mengena mereka yang kafir itu azab yang bersangatan</span></i><span style="mso-ansi-language: EN-US;"><span style="mso-spacerun: yes;"> </span><span style="mso-spacerun: yes;"> </span>[al-Maidah:72-73]</span></div>
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<span lang="MS"><a href="http://www.blogger.com/blogger.g?blogID=37201653"><span dir="RTL" lang="AR-SA" style="color: windowtext; font-family: "Times New Roman","serif"; mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin; text-decoration: none; text-underline: none;">وَإِذْ قَالَ ٱللَّهُ يٰعِيسَى ٱبْنَ مَرْيَمَ أَأَنتَ قُلتَ
لِلنَّاسِ ٱتَّخِذُونِي وَأُمِّيَ إِلَـٰهَيْنِ مِن دُونِ ٱللَّهِ قَالَ
سُبْحَانَكَ مَا يَكُونُ لِيۤ أَنْ أَقُولَ مَا لَيْسَ لِي بِحَقٍّ إِن كُنتُ
قُلْتُهُ فَقَدْ عَلِمْتَهُ تَعْلَمُ مَا فِي نَفْسِي وَلاَ أَعْلَمُ مَا فِي
نَفْسِكَ إِنَّكَ أَنتَ عَلاَّمُ ٱلْغُيُوبِ</span></a><span dir="LTR"></span><span dir="LTR"></span> </span><i><span style="font-size: 10.0pt; line-height: 115%; mso-ansi-language: EN-US;"></span></i></div>
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<i><span style="font-size: 10.0pt; line-height: 115%; mso-ansi-language: EN-US;">Ingatlah ketika Allah
berfirman: “wahai Isa Ibn Maryam, adakah engkau katakan kepada manusia
:’ambillah aku dan ibuku sebagai Tuhan selain daripada Allah”. Isa menjawab: “mahasuci
Engkau , tiada selayaknya bagiku bahawa aku katakan apa yang tidak bagiku hak.
Sekiranya aku telah berkata sedemikian, tentunya Engkau mengetahui. Engkau
mengetahui apa-apa yang ada dalam diriku dan aku tidak mengetahui apa yang ada
pada Engkau . sesungguhnya Engkau sangat mengetahui segala yang ghaib’</span></i><span style="mso-ansi-language: EN-US;">.<span style="mso-spacerun: yes;"> </span>[al-Maidah:116]</span></div>
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<b><span style="mso-ansi-language: EN-US;">*</span></b><span lang="MS"><a href="http://www.blogger.com/blogger.g?blogID=37201653"><span dir="RTL" lang="AR-SA" style="color: windowtext; font-family: "Times New Roman","serif"; mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin; text-decoration: none; text-underline: none;">وَقَالَتِ ٱلْيَهُودُ عُزَيْرٌ ٱبْنُ ٱللَّهِ وَقَالَتْ
ٱلنَّصَارَى <span style="mso-spacerun: yes;"> </span>ٱلْمَسِيحُ ٱبْنُ ٱللَّهِ
ذٰلِكَ قَوْلُهُم بِأَفْوَاهِهِمْ يُضَاهِئُونَ قَوْلَ ٱلَّذِينَ كَفَرُواْ مِن
قَبْلُ قَاتَلَهُمُ ٱللَّهُ أَنَّىٰ يُؤْفَكُونَ</span></a><span dir="LTR"></span><span dir="LTR"></span> </span></div>
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<span lang="MS"><span style="mso-spacerun: yes;"> </span><a href="http://www.blogger.com/blogger.g?blogID=37201653"><span dir="RTL" lang="AR-SA" style="color: windowtext; font-family: "Times New Roman","serif"; mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin; text-decoration: none; text-underline: none;">ٱتَّخَذُوۤاْ أَحْبَارَهُمْ وَرُهْبَانَهُمْ أَرْبَاباً مِّن
دُونِ ٱللَّهِ وَٱلْمَسِيحَ ٱبْنَ مَرْيَمَ وَمَآ أُمِرُوۤاْ إِلاَّ لِيَعْبُدُوۤاْ
إِلَـٰهاً وَاحِداً لاَّ إِلَـٰهَ إِلاَّ هُوَ سُبْحَانَهُ عَمَّا يُشْرِكُونَ</span></a><span dir="LTR"></span><span dir="LTR"></span> </span><span style="mso-ansi-language: EN-US;"></span></div>
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<i><span style="font-size: 10.0pt; line-height: 115%; mso-ansi-language: EN-US;">Dan orang
yahudi berkata; “Uzair itu anak Allah”. Orang nasrani berkata: “al-Masih
anaknya Allah”. Demikianlah perkataan yang mulut mereka ucapkan, menyamai
perkataan orang-orang kafir sebelumnya,<span style="mso-spacerun: yes;">
</span>laknat Allah ke atas mereka. Bagaimana boleh mereka berpaling (daripada
kebenaran)?. Mereka mengambil pendita-pendita dan ulama mereka sebagai
tuhan-tuhan (rab-rab) selain Allah,<span style="mso-spacerun: yes;">
</span>begitu juga (mereka telah jadikan) al-Masih Ibn Maryam, sedang mereka
tidak disuruh, melainkan supaya menyembah Tuhan(ilah) yang satu, tiada tuhan
kecuali Dia. Mahasuci Dia dari apa yang mereka syirikkan</span></i><span style="mso-ansi-language: EN-US;">. [al-Taubah:30-31]<span style="mso-tab-count: 1;"> </span></span></div>
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<span style="mso-spacerun: yes;"> </span><span lang="MS"><span style="mso-spacerun: yes;"> </span><b>*</b> <a href="http://www.blogger.com/blogger.g?blogID=37201653"><span dir="RTL" lang="AR-SA" style="color: windowtext; font-family: "Times New Roman","serif"; mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin; text-decoration: none; text-underline: none;">وَإِنَّ ٱللَّهَ رَبِّي وَرَبُّكُمْ فَٱعْبُدُوهُ هَـٰذَا
صِرَاطٌ مُّسْتَقِيمٌ</span></a><span dir="LTR"></span><span dir="LTR"></span> * <a href="http://www.blogger.com/blogger.g?blogID=37201653"><span dir="RTL" lang="AR-SA" style="color: windowtext; font-family: "Times New Roman","serif"; mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin; text-decoration: none; text-underline: none;">مَا كَانَ للَّهِ أَن يَتَّخِذَ مِن وَلَدٍ سُبْحَانَهُ
إِذَا قَضَىٰ أَمْراً فَإِنَّمَا يَقُولُ لَهُ كُن فَيَكُونُ</span></a><span dir="LTR"></span><span dir="LTR"></span> </span></div>
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<i><span style="font-size: 10.0pt; line-height: 115%; mso-ansi-language: EN-US;">Tidaklah Allah mengambil
(mempunyai) anak. Mahasuci Dia (daripada yang demikian itu), Apabila Dia
memutuskan sesuatu, maka sesungguhnya Dia berfirman kepadanya “jadilah”, maka
terjadilah ia. Dan sesungguhnya Allah adalah Tuhan aku dan Tuhan kamu semua,
maka sembahlah dia. Inilah Jalan yang Lurus </span></i><span style="mso-ansi-language: EN-US;">[Maryam:35-36]</span></div>
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<span lang="MS">Bukan sahaja
orang kristian bahkan orang musyrikin juga mengatakan yang Allah mempunyai
anak. Mahasuci Allah daripada apa yang mereka sifatkan.</span><span style="mso-ansi-language: EN-US;"></span></div>
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<b><span lang="MS">*</span></b><span lang="MS"> <a href="http://www.blogger.com/blogger.g?blogID=37201653"><span dir="RTL" lang="AR-SA" style="color: windowtext; font-family: "Times New Roman","serif"; mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin; text-decoration: none; text-underline: none;">وَلَدَ ٱللَّهُ
وَإِنَّهُمْ لَكَاذِبُونَ</span></a><span dir="LTR"></span><b><span dir="LTR"></span>
*</b> <a href="http://www.blogger.com/blogger.g?blogID=37201653"><span dir="RTL" lang="AR-SA" style="color: windowtext; font-family: "Times New Roman","serif"; mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin; text-decoration: none; text-underline: none;">أَلاَ إِنَّهُم مِّنْ
إِفْكِهِمْ لَيَقُولُونَ</span></a><span dir="LTR"></span><b><span dir="LTR"></span>
* </b><span style="mso-spacerun: yes;"> </span><a href="http://www.blogger.com/blogger.g?blogID=37201653"><span dir="RTL" lang="AR-SA" style="color: windowtext; font-family: "Times New Roman","serif"; mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin; text-decoration: none; text-underline: none;">أَمْ خَلَقْنَا ٱلْمَلاَئِكَةَ إِنَاثاً وَهُمْ شَاهِدُونَ</span></a><span dir="LTR"></span><span dir="LTR"></span> <b>*</b> <a href="http://www.blogger.com/blogger.g?blogID=37201653"><span dir="RTL" lang="AR-SA" style="color: windowtext; font-family: "Times New Roman","serif"; mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin; text-decoration: none; text-underline: none;">فَٱسْتَفْتِهِمْ أَلِرَبِّكَ ٱلْبَنَاتُ وَلَهُمُ ٱلْبَنُونَ</span></a><span dir="LTR"></span><span dir="LTR"></span> <b><span style="mso-spacerun: yes;"> </span></b></span></div>
<div align="center" class="MsoNormal" style="margin-right: -42.55pt; text-align: center;">
<span lang="MS"><a href="http://www.blogger.com/blogger.g?blogID=37201653"><span dir="RTL" lang="AR-SA" style="color: windowtext; font-family: "Times New Roman","serif"; mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin; text-decoration: none; text-underline: none;">فَأْتُواْ
بِكِتَابِكُمْ إِن كُنتُمْ صَادِقِينَ</span></a><span dir="LTR"></span><b><span dir="LTR"></span> *</b> <a href="http://www.blogger.com/blogger.g?blogID=37201653"><span dir="RTL" lang="AR-SA" style="color: windowtext; font-family: "Times New Roman","serif"; mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin; text-decoration: none; text-underline: none;">أَمْ لَكُمْ سُلْطَانٌ مُّبِينٌ</span></a><span dir="LTR"></span><span dir="LTR"></span> <b>*</b> <a href="http://www.blogger.com/blogger.g?blogID=37201653"><span dir="RTL" lang="AR-SA" style="color: windowtext; font-family: "Times New Roman","serif"; mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin; text-decoration: none; text-underline: none;">أَفَلاَ تَذَكَّرُونَ</span></a><span dir="LTR"></span><span dir="LTR"></span> <b>*</b> <a href="http://www.blogger.com/blogger.g?blogID=37201653"><span dir="RTL" lang="AR-SA" style="color: windowtext; font-family: "Times New Roman","serif"; mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin; text-decoration: none; text-underline: none;">مَا لَكُمْ كَيْفَ تَحْكُمُونَ</span></a><span dir="LTR"></span><span dir="LTR"></span> <b>*</b> <a href="http://www.blogger.com/blogger.g?blogID=37201653"><span dir="RTL" lang="AR-SA" style="color: windowtext; font-family: "Times New Roman","serif"; mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin; text-decoration: none; text-underline: none;">أَصْطَفَى ٱلْبَنَاتِ عَلَىٰ ٱلْبَنِينَ</span></a><span dir="LTR"></span><span dir="LTR"></span> <b><span style="mso-spacerun: yes;"> </span>*</b></span></div>
<div align="center" class="MsoNormal" style="margin-right: -42.55pt; text-align: center;">
<b><span lang="MS">* </span></b><span lang="MS"><span style="mso-spacerun: yes;"> </span><a href="http://www.blogger.com/blogger.g?blogID=37201653"><span dir="RTL" lang="AR-SA" style="color: windowtext; font-family: "Times New Roman","serif"; mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin; text-decoration: none; text-underline: none;">إِلاَّ عِبَادَ ٱللَّهِ ٱلْمُخْلَصِينَ</span></a><span dir="LTR"></span><span dir="LTR"></span> <b>*</b> <a href="http://www.blogger.com/blogger.g?blogID=37201653"><span dir="RTL" lang="AR-SA" style="color: windowtext; font-family: "Times New Roman","serif"; mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin; text-decoration: none; text-underline: none;">سُبْحَانَ ٱللَّهِ عَمَّا يَصِفُونَ</span></a><span dir="LTR"></span><span dir="LTR"></span> <b>*</b> <a href="http://www.blogger.com/blogger.g?blogID=37201653"><span dir="RTL" lang="AR-SA" style="color: windowtext; font-family: "Times New Roman","serif"; mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin; text-decoration: none; text-underline: none;">وَجَعَلُواْ بَيْنَهُ وَبَيْنَ ٱلْجِنَّةِ نَسَباً وَلَقَدْ
عَلِمَتِ ٱلجِنَّةُ إِنَّهُمْ لَمُحْضَرُونَ</span></a><span dir="LTR"></span><b><span dir="LTR"></span> * </b></span></div>
<div class="MsoNormal" style="margin-right: -42.55pt; tab-stops: 111.75pt;">
<i><span style="font-size: 10.0pt; line-height: 115%; mso-ansi-language: EN-US;">Maka tanyalah
kepada mereka: “adakah untuk tuhan engkau anak-anak perempuan, sedangkan untuk
mereka anak-anak lelaki?”. Atau Kami jadikan malaikat itu sebagai perempuan
sedangkan mereka menyaksikannya?. Sesungguhnya<span style="mso-spacerun: yes;">
</span>mereka membuat tuduhan bohong semata-mata.<span style="mso-spacerun: yes;"> </span>(dikatakan) Allah mempunyai anak,
sungguh-sungguh mereka berbohong.<span style="mso-spacerun: yes;"> </span>Adakah
Alah memilih anak perempuan melebihi anak lelaki?.<span style="mso-spacerun: yes;"> </span>Apakah kamu ini? Bagaimana kamu membuat
keputusan ?. Tidakkah kamu mendapat peringatan?.<span style="mso-spacerun: yes;"> </span>Atau adakah bagi kamu dalil yang kukuh?.
Datangkan dengan kandungan kitab kamu<span style="mso-spacerun: yes;">
</span>sekiranya kamu dari golongan yang benar. Mereka<span style="mso-spacerun: yes;"> </span>mengadakan nasab antara-Nya dengan jin-jin,
Sesungguhnya jin-jin tersebut mengetahui (sekiranya mereka berkata sedemikian)
mereka akan dihadirkan (ke dalam neraka). Mahasuci Allah daripada apa yang
mereka sifatkan. Kecuali (yang terselamat) hamba-hamba Allah yang ikhlas</span></i><span style="mso-ansi-language: EN-US;"><span style="mso-spacerun: yes;"> </span></span><span style="mso-spacerun: yes;"> </span><span lang="MS">[as-soffat:149-159]<span style="mso-tab-count: 1;"> </span><span style="mso-tab-count: 1;"> </span></span><span style="mso-ansi-language: EN-US;"></span></div>
<div class="MsoNormal" style="margin-right: -42.55pt;">
<span lang="MS"><a href="http://www.blogger.com/blogger.g?blogID=37201653"><span dir="RTL" lang="AR-SA" style="color: windowtext; font-family: "Times New Roman","serif"; mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin; text-decoration: none; text-underline: none;">قَالُواْ ٱتَّخَذَ ٱللَّهُ وَلَداً سُبْحَانَهُ هُوَ
ٱلْغَنِيُّ لَهُ مَا فِي ٱلسَّمَٰوَٰت وَمَا فِي ٱلأَرْضِ إِنْ عِندَكُمْ مِّن
سُلْطَانٍ بِهَـٰذَآ أَتقُولُونَ عَلَى ٱللَّهِ مَا لاَ تَعْلَمُون</span></a></span></div>
<div class="MsoNormal" style="margin-right: -42.55pt;">
<span class="MsoHyperlink"><span dir="RTL" lang="AR-SA" style="color: windowtext; font-family: "Times New Roman","serif"; mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin; text-decoration: none; text-underline: none;"><a href="http://www.blogger.com/blogger.g?blogID=37201653"><span style="color: windowtext; text-decoration: none; text-underline: none;">َ</span></a></span></span><span dir="LTR"></span><span lang="MS"><span dir="LTR"></span> <a href="http://www.blogger.com/blogger.g?blogID=37201653"><span dir="RTL" lang="AR-SA" style="color: windowtext; font-family: "Times New Roman","serif"; mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin; text-decoration: none; text-underline: none;">قُلْ إِنَّ ٱلَّذِينَ يَفْتَرُونَ عَلَى ٱللَّهِ ٱلْكَذِبَ
لاَ يُفْلِحُونَ</span></a><span dir="LTR"></span><span dir="LTR"></span> </span><span style="mso-ansi-language: EN-US;"></span></div>
<div class="MsoNormal" style="margin-right: -42.55pt;">
<i><span lang="MS" style="font-size: 10.0pt; line-height: 115%;">Mereka berkata Allah mempunyai
seorang anak. Mahasuci –Nya , Dia Maha Kaya, bagi-Nya apa yang di langit dan
apa yang di bumi. Adakah di sisi kamu ada bukti yang kukuh untuk tuduhan ini?.
Adakah<span style="mso-spacerun: yes;"> </span>kamu berkata terhadap Allah<span style="mso-spacerun: yes;"> </span>dengan apa yang kamu tidak mengetahui.
Katakan: orang yang mengadakan pembohongan terhadap Allah tidak akan berjaya.</span></i><span lang="MS"> [Yunus:68-69]<span style="mso-spacerun: yes;"> </span><b><span style="mso-spacerun: yes;"> </span>* </b><span style="mso-spacerun: yes;"> </span></span><span style="mso-ansi-language: EN-US;"></span></div>
<div class="MsoNormal" style="margin-right: -42.55pt;">
<span lang="MS"><a href="http://www.blogger.com/blogger.g?blogID=37201653"><span dir="RTL" lang="AR-SA" style="color: windowtext; font-family: "Times New Roman","serif"; mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin; text-decoration: none; text-underline: none;">وَقَالُواْ ٱتَّخَذَ ٱللَّهُ وَلَداً سُبْحَـٰنَهُ بَل لَّهُ
مَا فِي ٱلسَّمَـٰوَٰتِ وَٱلأَرْضِ كُلٌّ لَّهُ قَانِتُونَ</span></a></span><span dir="LTR"></span><span lang="MS" style="font-size: 9.0pt; line-height: 115%;"><span dir="LTR"></span> </span></div>
<div class="MsoNormal" style="margin-right: -42.55pt;">
<span lang="MS"><span style="mso-spacerun: yes;"> </span></span><i><span lang="MS" style="font-size: 10.0pt; line-height: 115%;">Dan mereka berkata: Allah mempunyai anak, Mahasuci-Nya,
bahkan bagi-Nya apa yang di langit dan di bumi,<span style="mso-spacerun: yes;">
</span>semuanya tunduk kepada-Nya</span></i><span lang="MS"><span style="mso-spacerun: yes;"> </span>[al-Baqarah:116] </span></div>
<div class="MsoNormal" style="margin-right: -42.55pt;">
<span lang="MS" style="font-size: 10.0pt; line-height: 115%;"><span style="mso-spacerun: yes;"> </span></span><span lang="MS"><a href="http://www.blogger.com/blogger.g?blogID=37201653"><span dir="RTL" lang="AR-SA" style="color: windowtext; font-family: "Times New Roman","serif"; font-size: 10.0pt; line-height: 115%; mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin; text-decoration: none; text-underline: none;">وَقُلِ ٱلْحَمْدُ لِلَّهِ ٱلَّذِي لَمْ يَتَّخِذْ وَلَداً
وَلَم يَكُنْ لَّهُ شَرِيكٌ فِي ٱلْمُلْكِ وَلَمْ يَكُنْ لَّهُ وَلِيٌّ مِّنَ
ٱلذُّلِّ وَكَبِّرْهُ تَكْبِيراً</span></a></span><span lang="MS" style="font-size: 10.0pt; line-height: 115%;"></span></div>
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<i><span lang="MS" style="font-size: 10.0pt; line-height: 115%;">Dan katakan: Segala pujian bagi
Allah, yang tiada mempunyai anak, tiada bagi-Nya sekutu pada kekuasaan-Nya,
tiada ada baginya pelindung (yang menjaga-Nya) daripada kerendahan, besarkanlah
Dia sebesar-besarnya</span></i><span lang="MS">. [al-Isra’:111]</span><span style="mso-ansi-language: EN-US;"></span></div>
<div class="MsoNormal" style="margin-right: -42.55pt;">
<span lang="MS">Terdapat pula di
kalangan orang yahudi yang menyifatkan Allah dengan sifat kekurangan</span><span style="mso-ansi-language: EN-US;"></span></div>
<div class="MsoNormal" style="margin-right: -42.55pt;">
<span lang="MS"><a href="http://www.blogger.com/blogger.g?blogID=37201653"><span dir="RTL" lang="AR-SA" style="color: windowtext; font-family: "Times New Roman","serif"; mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin; text-decoration: none; text-underline: none;">وَقَالَتِ ٱلْيَهُودُ يَدُ ٱللَّهِ مَغْلُولَةٌ غُلَّتْ
أَيْدِيهِمْ وَلُعِنُواْ بِمَا قَالُواْ بَلْ يَدَاهُ مَبْسُوطَتَانِ يُنفِقُ
كَيْفَ يَشَآءُ وَلَيَزِيدَنَّ كَثِيراً مِّنْهُم مَّآ أُنزِلَ إِلَيْكَ مِن
رَّبِّكَ طُغْيَاناً وَكُفْراً وَأَلْقَيْنَا بَيْنَهُمُ ٱلْعَدَاوَةَ
وَٱلْبَغْضَآءَ إِلَىٰ يَوْمِ ٱلْقِيَامَةِ كُلَّمَآ أَوْقَدُواْ نَاراً
لِّلْحَرْبِ أَطْفَأَهَا ٱللَّهُ وَيَسْعَوْنَ فِي ٱلأَرْضِ فَسَاداً وَٱللَّهُ
لاَ يُحِبُّ ٱلْمُفْسِدِينَ</span></a></span><span style="mso-ansi-language: EN-US;"></span></div>
<div class="MsoNormal" style="margin-right: -42.55pt;">
<i><span lang="MS" style="font-size: 10.0pt; line-height: 115%;">Berkata orang-orang yahudi: Tangan
Allah terbelenggu (Allah dituduh kedekut). (Sebenarnya) tangan mereka itulah
yang terbelenggu dan laknat bagi mereka<span style="mso-spacerun: yes;">
</span>dengan apa yang mereka katakan itu.<span style="mso-spacerun: yes;">
</span>Bahkan Tangan Allah terbuka (amat Pemurah). Dia memberi rezeki
sebagaimana yang dikehendaki-Nya. Dan bertambah bagi kebanyakan mereka itu dari
(Ayat-Ayat ) yang turun ke atas engkau dari Tuhan engkau keterlampauan dan
kekufuran. Kami campakkan di antara mereka itu permusuhan dan kebencian sehingga
Hari Qiyamah.<span style="mso-spacerun: yes;"> </span>Setiap kali mereka
menghidupkan api untuk memerangi (Rasulullah), Allah memadamkannya, mereka
bergerak di bumi membuat kerosakan. Dan Allah tiada menyukai orang-orang yang
fasid</span></i><span lang="MS">.<span style="mso-spacerun: yes;"> </span>[al-
Maidah:64]</span></div>
<div class="MsoNormal" style="margin-right: -42.55pt;">
<span lang="MS">Di zaman
Saiyyidina Musa alaihi as-salam, terdapat di kalangan ummat baginda yang
mengadakan sembahan selain Allah:</span></div>
<div class="MsoNormal" style="margin-right: -42.55pt;">
<span dir="RTL" lang="AR-SA" style="font-family: "Times New Roman","serif"; mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin;">قَالَ
أَغَيْرَ ٱللَّهِ أَبْغِيكُمْ إِلَـٰهاً وَهُوَ فَضَّلَكُمْ عَلَى ٱلْعَالَمِين</span><b><span style="mso-ansi-language: EN-US;"></span></b></div>
<div class="MsoNormal" style="margin-right: -42.55pt;">
<b><span style="mso-spacerun: yes;"> </span></b><span lang="MS"><a href="http://www.blogger.com/blogger.g?blogID=37201653"><span dir="RTL" lang="AR-SA" style="color: windowtext; font-family: "Times New Roman","serif"; mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin; text-decoration: none; text-underline: none;">وَإِذْ أَنْجَيْنَاكُمْ مِّنْ آلِ فِرْعَونَ يَسُومُونَكُمْ
سُوۤءَ ٱلْعَذَابِ يُقَتِّلُونَ أَبْنَآءَكُمْ وَيَسْتَحْيُونَ نِسَآءَكُمْ وَفِي
ذٰلِكُمْ بَلاۤءٌ مِّن رَّبِّكُمْ عَظِيمٌ</span></a><span dir="LTR"></span><span dir="LTR"></span> </span></div>
<div class="MsoNormal" style="margin-right: -42.55pt;">
<i><span lang="MS" style="font-size: 10.0pt; line-height: 115%;">Saiyyidina Musa berkata: Adakah aku
akan cari Tuhan untuk kamu selain daripada Allah. Sedangkan Dia telah
melebihkan kamu di atas sekelian alam. Ingatlah ketika Allah menyelamatkan kamu
dari keluarga Firaun, mereka telah menyiksa kamu dengan azab yang teruk, mereka
membunuh anak-anak lelaki kamu, dan mereka membiarkan hidup perempuan kamu,
pada perkara tersebut adalah bala yang besar daripada Tuhan kamu </span></i><span lang="MS">[al-‘Araf:14]</span></div>
<div class="MsoNormal" style="margin-right: -42.55pt;">
<span lang="MS">Orang yahudi dan
kristian mendakwa yang mereka adalah ummah kesayangan Allah, mereka adalah
anak-anak Allah, mereka akan terlepas daripada azab-Nya.</span><span style="mso-ansi-language: EN-US;"></span></div>
<div class="MsoNormal" style="margin-right: -42.55pt;">
<span lang="MS"><a href="http://www.blogger.com/blogger.g?blogID=37201653"><span dir="RTL" lang="AR-SA" style="color: windowtext; font-family: "Times New Roman","serif"; mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin; text-decoration: none; text-underline: none;">وَقَالَتِ ٱلْيَهُودُ وَٱلنَّصَٰرَىٰ نَحْنُ أَبْنَٰؤُاْ
ٱللَّهِ وَأَحِبَّٰؤُهُ قُلْ فَلِمَ يُعَذِّبُكُم بِذُنُوبِكُم بَلْ أَنتُمْ
بَشَرٌ مِمَّنْ خَلَقَ يَغْفِرُ لِمَن يَشَآءُ وَيُعَذِّبُ مَن يَشَآءُ وَللَّهِ
مُلْكُ ٱلسَّمَٰوَٰتِ وَٱلأَرْضِ وَمَا بَيْنَهُمَا وَإِلَيْهِ ٱلْمَصِيرُ</span></a></span><span style="mso-ansi-language: EN-US;"></span></div>
<div class="MsoNormal" style="margin-right: -42.55pt;">
<i><span lang="MS" style="font-size: 10.0pt; line-height: 115%;">Berkata orang-orang yahudi dan
nasrani: “Kami adalah anak-anak Allah dan kekasih-Nya”. Katakan (kepada
mereka): </span></i><i><span style="font-size: 10.0pt; line-height: 115%; mso-ansi-language: EN-US;">“</span></i><i><span lang="MS" style="font-size: 10.0pt; line-height: 115%;">Kenapa Allah mengazabkan kamu disebabkan dosa-dosa kamu.
Bahkan kamu adalah manusia di antara makhluk yang dijadikan. Allah mengampunkan
sesiapa yang Dia kehendaki, Dia mengazab sesiapa yang Dia kehendak. Dan bagi
Allah penguasaan langit dan bumi, serta apa yang berada di antara keduanya, dan
kepada-Nyalah tempat kembali”.</span></i><span lang="MS"> [al- Maidah:18]</span></div>
<div class="MsoNormal" style="margin-right: -42.55pt;">
<span lang="MS">Kepercayaan
mereka kepada Allah dikotori dengan syirik serta perbuatan mereka menyifatkan
Allah dengan sifat-sifat yang tiada layak bagi Allah yang Maha Tinggi itulah
yang menyebabkan Rasulullah sollalahu ‘alaihi wasallam mengajak golongan
kristian supaya mengadakan mubahalah, majlis di mana masing-masing berdoa
kepada Allah supaya azab diturunkan kepada golongan yang dusta. Serta mengajak
mereka kepada perkataan kenyataan yang sewajarnya dikongsi antara kita dan
mereka , iaitu mentauhidkan Allah. Jelaslah kedua pihak, Rasulullah sollallahu
‘alaihi wasallam dan golongan kristian dalam mubahalah ini berdoa kepada Tuhan
yang sama, Allah.</span></div>
<div class="MsoNormal" style="margin-right: -42.55pt;">
<span lang="MS" style="font-size: 10.0pt; line-height: 115%;"><span style="mso-spacerun: yes;">
</span></span><span lang="MS"><a href="http://www.blogger.com/blogger.g?blogID=37201653"><span dir="RTL" lang="AR-SA" style="color: windowtext; font-family: "Times New Roman","serif"; mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin; text-decoration: none; text-underline: none;">فَمَنْ حَآجَّكَ فِيهِ مِن بَعْدِ مَا جَآءَكَ مِنَ
ٱلْعِلْمِ فَقُلْ تَعَالَوْاْ نَدْعُ أَبْنَآءَنَا وَأَبْنَآءَكُمْ وَنِسَآءَنَا
وَنِسَآءَكُمْ وَأَنْفُسَنَا وأَنْفُسَكُمْ ثُمَّ نَبْتَهِلْ فَنَجْعَل لَّعْنَتَ
ٱللَّهِ عَلَى </span></a><span dir="LTR"></span><span dir="LTR"></span><span style="mso-spacerun: yes;"> </span><b>} *<span style="mso-spacerun: yes;"> </span><span style="mso-spacerun: yes;"> </span>*<span style="mso-spacerun: yes;"> </span></b></span><span dir="RTL"></span><span dir="RTL" lang="MS" style="font-family: "Times New Roman","serif"; mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin;"><span dir="RTL"></span><span style="mso-spacerun: yes;"> </span></span><span dir="RTL" lang="AR-SA" style="font-family: "Arial","sans-serif"; font-size: 10.0pt; line-height: 115%; mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin;">ٱلْكَاذِبِينَ</span><span style="font-size: 10.0pt; line-height: 115%; mso-ansi-language: EN-US;"></span></div>
<div class="MsoNormal" style="margin-right: -42.55pt;">
<i><span lang="MS" style="font-size: 10.0pt; line-height: 115%;">Orang siapa yang membantah
engkau<span style="mso-spacerun: yes;"> </span>tentang kebenaran selepas
kedatangan ilmu kepadamu, maka katakan kepada mereka: “marilah kamu, kita
panggil anak-anak kami dan anak-anak kamu, wanita-wanita kami dan wanita-wanita
kamu, serta diri kami dan diri kamu , kemudian kita mubahalah, agar diturunkan
laknat allah<span style="mso-spacerun: yes;"> </span>ke atas yang berbohong</span></i><span lang="MS">.”[ali-‘Imran:61-64]</span></div>
<div class="MsoNormal" style="margin-right: -42.55pt;">
<span lang="MS">Orang kafir
beribadat kepada Allah secara ‘longgar’, mereka menerima Allah hanya sebagai
salah satu dari<span style="mso-spacerun: yes;"> </span>Rab dan Ilah yang mereka
sembah, mereka memohon kepada Allah kelepasan dari kepayahan serta keselamatan
dari bahaya ketika mereka benar-benar terperangkap, tetapi mereka terus
menyembah yang selain-Nya di masa-masa biasa. Ada pula yang menyembah Allah
ketika mendapat rahmat tetapi kufur dan menyembah selain-Nya ketika kesukaran. <span style="mso-spacerun: yes;"> </span>Itulah kekufuran dan syirik.</span></div>
<div class="MsoNormal" style="margin-right: -42.55pt;">
<span lang="MS"><a href="http://www.blogger.com/blogger.g?blogID=37201653"><span dir="RTL" lang="AR-SA" style="color: windowtext; font-family: "Times New Roman","serif"; mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin; text-decoration: none; text-underline: none;">وَمِنَ ٱلنَّاسِ مَن يَعْبُدُ ٱللَّهَ عَلَىٰ حَرْفٍ فَإِنْ
أَصَابَهُ خَيْرٌ ٱطْمَأَنَّ بِهِ وَإِنْ أَصَابَتْهُ فِتْنَةٌ ٱنْقَلَبَ عَلَىٰ
وَجْهِهِ خَسِرَ ٱلدُّنْيَا وَٱلأَخِرَةَ ذٰلِكَ هُوَ ٱلْخُسْرَانُ ٱلْمُبِينُ</span></a><span dir="LTR"></span><span dir="LTR"></span> <b>} </b><a href="http://www.blogger.com/blogger.g?blogID=37201653"><span dir="RTL" lang="AR-SA" style="color: windowtext; font-family: "Times New Roman","serif"; mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin; text-decoration: none; text-underline: none;">يَدْعُو لَمَنْ ضَرُّهُ أَقْرَبُ مِن نَّفْعِهِ لَبِئْسَ
ٱلْمَوْلَىٰ وَلَبِئْسَ ٱلْعَشِيرُ</span></a><span dir="LTR"></span><b><span dir="LTR"></span>* </b><span style="mso-spacerun: yes;"> </span><a href="http://www.blogger.com/blogger.g?blogID=37201653"><span dir="RTL" lang="AR-SA" style="color: windowtext; font-family: "Times New Roman","serif"; mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin; text-decoration: none; text-underline: none;">يَدْعُواْ مِن دُونِ ٱللَّهِ مَا لاَ يَضُرُّهُ وَمَا لاَ
يَنفَعُهُ ذٰلِكَ هُوَ ٱلضَّلاَلُ ٱلْبَعِيدُ</span></a><span dir="LTR"></span><span dir="LTR"></span> <b>* </b></span></div>
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<i><span style="font-size: 10.0pt; line-height: 115%; mso-ansi-language: EN-US;">Di<span style="mso-spacerun: yes;"> </span>kalangan manusia, terdapat yang menyembah
Allah di pinggiran. Jika dia ditimpa kebaikan, tenteramlah hatinya, dan jika
dia ditimpah fitnah (cubaan) , dia berbalik menjadi kufur. Dia mendapat
kerugian di dunia dan di Akhirat, yang demikian itu adalah kerugian yang
dahsyat. Mereka menyembah selain Allah apa yang tidak berkuasa memberi mudarat
dan tidak manafaat, yang demikian itu merupakan kesesatan yang nyata.<span style="mso-spacerun: yes;"> </span>Dia menyembah kepada sesuatu yang
kemudaratannya lebih hampir daripada kemanafaatannya, itulah seburuk-buruk
pelindung dan seburuk-buruk teman </span></i><span style="mso-ansi-language: EN-US;"><span style="mso-spacerun: yes;"> </span></span><span lang="MS">[al-Haj:12-13]</span><span style="mso-ansi-language: EN-US;"></span></div>
<div class="MsoNormal" style="margin-right: -42.55pt;">
<span lang="MS"><a href="http://www.blogger.com/blogger.g?blogID=37201653"><span dir="RTL" lang="AR-SA" style="color: windowtext; font-family: "Times New Roman","serif"; mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin; text-decoration: none; text-underline: none;">وَيَعْبُدُونَ مِن دُونِ ٱللَّهِ مَا لَمْ يُنَزِّلْ بِهِ
سُلْطَاناً وَمَا لَيْسَ لَهُمْ بِهِ عِلْمٌ وَمَا لِلظَّالِمِينَ مِن نَّصِيرٍ</span></a></span></div>
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<i><span lang="MS" style="font-size: 10.0pt; line-height: 115%;">Mereka menyembah sembahan selain
Allah yang tiada diturunkan tentangnya bukti yang kukuh dan tiada ada pada
mereka ilmu tentangnya, dan tiada bagi golongan yang zalim itu pembantu</span></i><span lang="MS"> [al-Haj: 71]</span></div>
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<span lang="MS"><a href="http://www.blogger.com/blogger.g?blogID=37201653"><span dir="RTL" lang="AR-SA" style="color: windowtext; font-family: "Times New Roman","serif"; mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin; text-decoration: none; text-underline: none;">هُوَ ٱلَّذِي يُسَيِّرُكُمْ فِي ٱلْبَرِّ وَٱلْبَحْرِ
حَتَّىٰ إِذَا كُنتُمْ فِي ٱلْفُلْكِ وَجَرَيْنَ بِهِم بِرِيحٍ طَيِّبَةٍ
وَفَرِحُواْ بِهَا جَآءَتْهَا رِيحٌ عَاصِفٌ وَجَآءَهُمُ ٱلْمَوْجُ مِن كُلِّ
مَكَانٍ وَظَنُّوۤاْ أَنَّهُمْ أُحِيطَ بِهِمْ دَعَوُاْ ٱللَّهَ مُخْلِصِينَ لَهُ
ٱلدِّينَ لَئِنْ أَنْجَيْتَنَا مِنْ هَـٰذِهِ لَنَكُونَنَّ مِنَ ٱلشَّاكِرِينَ</span></a></span><span style="mso-ansi-language: EN-US;"></span></div>
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<i><span style="font-size: 10.0pt; line-height: 115%; mso-ansi-language: EN-US;">Dia-lah yang memudahkan bagi
kamu perjalanan di daratan dan di lautan,<span style="mso-spacerun: yes;">
</span>“. Dan ketika kamu berada di atas kapal<span style="mso-spacerun: yes;">
</span>yang bergerak laju membawa penumpang dengan tiupan angin yang baik, maka
mereka bersukacita kerananya, (kemudian) datang kepadanya ribut kencang, serta
mereka didatangi ombak dari setiap tempat, para pemumpang itu menyangka bahawa mereka
akan ditenggelam oleh ombak-oamka tersebut, lalu mereka <span style="mso-spacerun: yes;"> </span>berdoa kepada Allah dengan penuh keikhlasan: “sekiranya
kami diselamatkan dari perkara ini , nantinya kami akan menjadi dari golongan
yang bersyukur</span></i><span style="mso-ansi-language: EN-US;">” [Yunus:21-22]</span></div>
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<span style="mso-spacerun: yes;"> </span><span lang="MS"><a href="http://www.blogger.com/blogger.g?blogID=37201653"><span dir="RTL" lang="AR-SA" style="color: windowtext; font-family: "Times New Roman","serif"; mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin; text-decoration: none; text-underline: none;">وَإِذَا مَسَّ ٱلإِنسَانَ ضُرٌّ دَعَا رَبَّهُ مُنِيباً
إِلَيْهِ ثُمَّ إِذَا خَوَّلَهُ نِعْمَةً مِّنْهُ نَسِيَ مَا كَانَ يَدْعُوۤ
إِلَيْهِ مِن قَبْلُ وَجَعَلَ لِلَّهِ أَندَاداً لِّيُضِلَّ عَن سَبِيلِهِ قُلْ
تَمَتَّعْ بِكُفْرِكَ قَلِيلاً إِنَّكَ مِنْ أَصْحَابِ ٱلنَّارِ</span></a></span><span style="mso-ansi-language: EN-US;"></span></div>
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<i><span style="font-size: 10.0pt; line-height: 115%; mso-ansi-language: EN-US;">Dan apabila manusia ditimpa
kemudaratan, dia berdoa kepada Tuhan-nya dengan inabah kepada-Nya, kemudian dia
memperolehi nikmat daripada-Nya, dia akan melupai apa yang dia pohon kepada-Nya
sebelum itu, dan dia jadikan sekutu-sekutu bagi Allah, untuk menyesatkan manusia
daripada Jalan-Nya . Katakan kepadanya: “bergembiralah dengan kekufuranmu
sebentar waktu, sesungguhnya engkau daripada penghuni neraka</span></i><span style="mso-ansi-language: EN-US;">”<span style="mso-spacerun: yes;"> </span>[az-Zumar:8]</span></div>
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<br /></div>
<div align="right" class="MsoNormal" dir="RTL" style="direction: rtl; text-align: left; unicode-bidi: embed;">
<span dir="LTR" lang="MS">
</span><br />
<hr align="right" size="2" width="100%" />
<span dir="LTR" lang="MS">
</span></div>
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<span lang="MS"><a href="http://www.blogger.com/blogger.g?blogID=37201653"><span lang="AR-SA" style="color: windowtext; font-family: "Times New Roman","serif"; mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin; text-decoration: none; text-underline: none;">وَلِلَّهِ يَسْجُدُ
مَا فِي ٱلسَّمَٰوَٰتِ وَمَا فِي ٱلأَرْضِ مِن دَآبَّةٍ وَٱلْمَلاۤئِكَةُ وَهُمْ
لاَ يَسْتَكْبِرُونَ</span></a></span><span lang="MS" style="font-family: "Times New Roman","serif"; mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin;"> </span><b><span lang="AR-SA" style="font-family: "Times New Roman","serif"; mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin;"><span style="mso-spacerun: yes;"> </span>* </span></b><span lang="AR-SA" style="font-family: "Times New Roman","serif"; mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin;"><span style="mso-spacerun: yes;"> </span></span><span lang="MS"><a href="http://www.blogger.com/blogger.g?blogID=37201653"><span lang="AR-SA" style="color: windowtext; font-family: "Times New Roman","serif"; mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin; text-decoration: none; text-underline: none;">يَخَافُونَ رَبَّهُمْ مِّن فَوْقِهِمْ وَيَفْعَلُونَ مَا
يُؤْمَرُونَ</span></a></span><span lang="MS" style="font-family: "Times New Roman","serif"; mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin;"> </span><b><span lang="AR-SA" style="font-family: "Times New Roman","serif"; mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin;"><span style="mso-spacerun: yes;"> </span>* </span></b><span lang="AR-SA" style="font-family: "Times New Roman","serif"; mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin;"><span style="mso-spacerun: yes;"> </span></span><span lang="MS"><a href="http://www.blogger.com/blogger.g?blogID=37201653"><span lang="AR-SA" style="color: windowtext; font-family: "Times New Roman","serif"; mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin; text-decoration: none; text-underline: none;">وَقَالَ ٱللَّهُ لاَ تَتَّخِذُواْ إِلـٰهَيْنِ ٱثْنَيْنِ إِنَّمَا
هُوَ إِلـٰهٌ وَاحِدٌ فَإيَّايَ فَٱرْهَبُونِ</span></a></span><span lang="MS" style="font-family: "Times New Roman","serif"; mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin;">
</span><b><span lang="AR-SA" style="font-family: "Times New Roman","serif"; mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin;">* </span></b><span lang="MS"><a href="http://www.blogger.com/blogger.g?blogID=37201653"><span lang="AR-SA" style="color: windowtext; font-family: "Times New Roman","serif"; mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin; text-decoration: none; text-underline: none;">وَلَهُ مَا فِي ٱلْسَّمَٰوَٰتِ وَٱلأَرْضِ وَلَهُ ٱلدِّينُ
وَاصِباً أَفَغَيْرَ ٱللَّهِ تَتَّقُونَ</span></a></span><span lang="MS" style="font-family: "Times New Roman","serif"; mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin;">
</span><b><span lang="AR-SA" style="font-family: "Times New Roman","serif"; mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin;"><span style="mso-spacerun: yes;"> </span>* </span></b><span lang="AR-SA" style="font-family: "Times New Roman","serif"; mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin;"><span style="mso-spacerun: yes;"> </span></span><span lang="MS"><a href="http://www.blogger.com/blogger.g?blogID=37201653"><span lang="AR-SA" style="color: windowtext; font-family: "Times New Roman","serif"; mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin; text-decoration: none; text-underline: none;">وَمَا بِكُم مِّن
نِّعْمَةٍ فَمِنَ ٱللَّهِ ثُمَّ إِذَا مَسَّكُمُ ٱلضُّرُّ فَإِلَيْهِ تَجْأَرُونَ</span></a></span><span lang="MS" style="font-family: "Times New Roman","serif"; mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin;"> </span><b><span lang="AR-SA" style="font-family: "Times New Roman","serif"; mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin;"><span style="mso-spacerun: yes;"> </span>* </span></b><span lang="AR-SA" style="font-family: "Times New Roman","serif"; mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin;"><span style="mso-spacerun: yes;"> </span></span><span lang="MS"><a href="http://www.blogger.com/blogger.g?blogID=37201653"><span lang="AR-SA" style="color: windowtext; font-family: "Times New Roman","serif"; mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin; text-decoration: none; text-underline: none;">ثُمَّ إِذَا كَشَفَ ٱلضُّرَّ عَنْكُمْ إِذَا فَرِيقٌ
مِّنْكُم بِرَبِّهِمْ يُشْرِكُونَ</span></a></span><span lang="MS" style="font-family: "Times New Roman","serif"; mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin;">
</span><b><span lang="AR-SA" style="font-family: "Times New Roman","serif"; mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin;"><span style="mso-spacerun: yes;"> </span>* </span></b><span lang="AR-SA" style="font-family: "Times New Roman","serif"; mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin;"><span style="mso-spacerun: yes;"> </span></span><span lang="MS"><a href="http://www.blogger.com/blogger.g?blogID=37201653"><span lang="AR-SA" style="color: windowtext; font-family: "Times New Roman","serif"; mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin; text-decoration: none; text-underline: none;">لِيَكْفُرُواْ بِمَآ
آتَيْنَاهُمْ فَتَمَتَّعُواْ فَسَوْفَ تَعْلَمُونَ</span></a></span><span lang="AR-SA" style="font-family: "Times New Roman","serif"; mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin;"></span></div>
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<i><span style="font-size: 10.0pt; line-height: 115%; mso-ansi-language: EN-US;">Bagi Allah-lah sujud apa yang
di langit dan apa yang di bumi daripada segala yang melata (di bumi) dan para
malaikat , mereka tidak membesarkan diri.<span style="mso-spacerun: yes;">
</span>Mereka (para malaikat) takut akan Tuhan mereka yang <span style="mso-spacerun: yes;"> </span>atas mereka, serta mereka lakukan apa yang
mereka diperentahkan. Allah berfirman: “Janganlah kamu beriman kepada dua
tuhan. Sesungguhnya Dia adalah Tuhan yang Esa, maka hendaklah kamu gerun
kepada-Ku.” Bagi-Nya apa yang di langit dan di bumi, bagi-Nya Agama (kepatuhan)
yang kekal, apakah selain Allah yang kamu bertaqwa?. Apa sahaja nikmat ke atas
kamu, maka ianya daripada Allah, kemudian apabila kamu ditimpa kemudaratan,
kepada Allah kamu minta perlindungan. Kemudian apabila dihilangkan kemudaratan<span style="mso-spacerun: yes;"> </span>daripada kamu, maka sebahagian daripada kamu
akan melakukan syirik terhadap Tuhan (Rab) kamu. Sehingga mereka kufur terhadap
apa yang dianugerahkan kepada mereka, maka bersenang-lenanglah kerana nanti
kamu akan mengetahui (akibatnya)</span></i><span style="mso-ansi-language: EN-US;"><span style="mso-spacerun: yes;"> </span>[an-Nahl:49-55]</span></div>
<div class="MsoNormal" style="margin-right: -42.55pt;">
<span style="mso-ansi-language: EN-US;">Sebahagian orang kafir percaya kepada Allah tetapi kepercayaan mereka
itu tidak menghalang mereka daripada mensyirikkan Allah. Maksudnya mereka
setakat percaya tetapi mereka tidak mentauhidkan Allah. Mereka tidak mentauhid
Allah dari segi Rububiyyah mahupun Uluhiyyah-Nya.</span></div>
<div class="MsoNormal" style="margin-right: -42.55pt;">
<span lang="MS"><a href="http://www.blogger.com/blogger.g?blogID=37201653"><span dir="RTL" lang="AR-SA" style="color: windowtext; font-family: "Times New Roman","serif"; mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin; text-decoration: none; text-underline: none;">أَفَمَنْ هُوَ قَآئِمٌ عَلَىٰ كُلِّ نَفْسٍ بِمَا كَسَبَتْ
وَجَعَلُواْ لِلَّهِ شُرَكَآءَ قُلْ سَمُّوهُمْ أَمْ تُنَبِّئُونَهُ بِمَا لاَ
يَعْلَمُ فِي ٱلأَرْضِ أَم بِظَاهِرٍ مِّنَ ٱلْقَوْلِ بَلْ زُيِّنَ لِلَّذِينَ
كَفَرُواْ مَكْرُهُمْ وَصُدُّواْ عَنِ ٱلسَّبِيلِ وَمَن يُضْلِلِ ٱللَّهُ فَمَا
لَهُ مِنْ هَاد<span style="mso-spacerun: yes;"> </span>*ٍ</span></a><a href="http://www.blogger.com/blogger.g?blogID=37201653"><span dir="RTL" lang="AR-SA" style="color: windowtext; font-family: "Times New Roman","serif"; mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin; text-decoration: none; text-underline: none;">لَّهُمْ عَذَابٌ فِي ٱلْحَيَاةِ ٱلدُّنْيَا وَلَعَذَابُ
ٱلآخِرَةِ أَشَقُّ وَمَا لَهُم مِّنَ ٱللَّهِ مِن وَاقٍ</span></a><span dir="LTR"></span><span dir="LTR"></span> <b><span style="mso-spacerun: yes;"> </span></b><span style="mso-spacerun: yes;"> </span></span><span style="mso-ansi-language: EN-US;"></span></div>
<div class="MsoNormal" style="margin-right: -42.55pt;">
<i><span style="font-size: 10.0pt; line-height: 115%; mso-ansi-language: EN-US;">Apakah Dia (Allah) yang
mengawasi di atas setiap jiwa tentang apa yang dilakukan (sama dengan
sekutu-sekutu yang tidak mengawasi?). Mereka jadikan bagi Allah sekutu-sekutu
Katakan: “terangkan tentang sekutu-sekutu itu”. Apakah kamu mahu
memberitahu-Nya tentang sesuatu yang tidak Dia ketahui di bumi ,<span style="mso-spacerun: yes;"> </span>atau ianya sekadar perkataan zahir( kosong
tanpa makna) semata-mata?, Bahkan dihiasi untuk mereka yang kufur (sehingga)
mereka <span style="mso-spacerun: yes;"> </span>melihat tipu-daya ( yang
sebenarnya kesesatan itu sebagai eluk) sehingga mereka tertahan daripada
Jalan-Nya . Sesiapa ayang disesatkan oleh Allah , maka tiada baginya pemberi
petunjuk. Bagi mereka azab dalam kehidupan dunia dan azab di akhirat lebih
berat. Tiada bagi mereka pendinding dari (azab) Allah</span></i><span style="mso-ansi-language: EN-US;">.<span style="mso-spacerun: yes;"> </span>[ar-Rad:33]</span></div>
<div class="MsoNormal" style="margin-right: -42.55pt;">
<span lang="MS"><a href="http://www.blogger.com/blogger.g?blogID=37201653"><span dir="RTL" lang="AR-SA" style="color: windowtext; font-family: "Times New Roman","serif"; mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin; text-decoration: none; text-underline: none;">لاَّ تَجْعَل مَعَ ٱللَّهِ إِلَـٰهاً آخَرَ فَتَقْعُدَ
مَذْمُوماً مَّخْذُولاً</span></a></span></div>
<div class="MsoNormal" style="margin-right: -42.55pt;">
<i><span lang="MS" style="font-size: 10.0pt; line-height: 115%;">Jangan engkau adakan tuhan yang
lain<span style="mso-spacerun: yes;"> </span>bersama Allah, maka (sekira kamu
engkar) engkau akan berada dalam hina dan kecewa<span style="mso-spacerun: yes;"> </span></span></i><span lang="MS">[al-Isra’:22] lihat
juga [al-Isra:39] </span><span style="mso-ansi-language: EN-US;"></span></div>
<div class="MsoNormal" style="margin-right: -42.55pt;">
<span lang="MS"><a href="http://www.blogger.com/blogger.g?blogID=37201653"><span dir="RTL" lang="AR-SA" style="color: windowtext; font-family: "Times New Roman","serif"; mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin; text-decoration: none; text-underline: none;">وَإِذْ قَالَ ٱللَّهُ يٰعِيسَى ٱبْنَ مَرْيَمَ أَأَنتَ قُلتَ
لِلنَّاسِ ٱتَّخِذُونِي وَأُمِّيَ إِلَـٰهَيْنِ مِن دُونِ ٱللَّهِ قَالَ
سُبْحَانَكَ مَا يَكُونُ لِيۤ أَنْ أَقُولَ مَا لَيْسَ لِي بِحَقٍّ إِن كُنتُ
قُلْتُهُ فَقَدْ عَلِمْتَهُ تَعْلَمُ مَا فِي نَفْسِي وَلاَ أَعْلَمُ مَا فِي
نَفْسِكَ إِنَّكَ أَنتَ عَلاَّمُ ٱلْغُيُوبِ</span></a></span><span dir="RTL" lang="MS" style="font-family: "Times New Roman","serif"; mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin;"> </span><span dir="RTL" lang="AR-SA" style="font-family: "Arial","sans-serif"; mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin;">مَا قُلْتُ لَهُمْ إِلاَّ مَآ أَمَرْتَنِي بِهِ أَنِ ٱعْبُدُواْ
ٱللَّهَ رَبِّي وَرَبَّكُمْ وَكُنتُ عَلَيْهِمْ</span><span dir="LTR"></span><span lang="AR-SA"><span dir="LTR"></span> </span><span lang="MS"><a href="http://www.blogger.com/blogger.g?blogID=37201653"><span dir="RTL"></span><span dir="RTL" lang="AR-SA" style="color: windowtext; font-family: "Times New Roman","serif"; mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin; text-decoration: none; text-underline: none;"><span dir="RTL"></span><span style="mso-spacerun: yes;"> </span>شَهِيداً مَّا دُمْتُ فِيهِمْ فَلَمَّا
تَوَفَّيْتَنِي كُنتَ أَنتَ الرَّقِيبَ عَلَيْهِمْ وَأَنتَ عَلَىٰ كُلِّ شَيْءٍ
شَهِيدٌ</span></a></span><span style="mso-ansi-language: EN-US;"></span></div>
<div class="MsoNormal" style="margin-right: -42.55pt;">
<i><span style="font-size: 10.0pt; line-height: 115%; mso-ansi-language: EN-US;">Dan tatkala Allah berfirman
kepada Saiyyidina ‘Isa Ibn Maryam: “Adakah engkau berkata kepada manusia,
ambillah aku berserta ibuku sebagai dua tuhan selain di samping Allah?”.
Saiyyidina ‘Isa berkata: “Mahasuci Engkau tiadalah layak bagiku<span style="mso-spacerun: yes;"> </span>untuk mengatakan sesuatu yang aku tidak
berhak, sekiranya aku berkata sedemikian, tentunya Engkau telah mengetahuinya,
Engkau mengetahui apa yang ada pada jiwaku, dan aku tidak mengetahui apa yang
ada pada Zat Engkau, sesungguhnya Engkau maha mengetahui yang ghaib-ghaib.<span style="mso-spacerun: yes;"> </span>Tiadalah aku katakan kepada mereka kecuali
apa yang Engkau perentahkan aku dengannya iaitu hendaklah kamu menyembah Allah,
Tuhanku dan Tuhan kamu, dan aku menjadi saksi ke atas mereka selama aku berada
di kalangan mereka, dan apabila Engkau wafatkan aku, maka Engkau-lah yang
mengawasi ke atas mereka. Dan Engkau-lah menjadi saksi atas segala sesuatu</span></i><span style="mso-ansi-language: EN-US;">”.<span style="mso-spacerun: yes;"> </span>[al- Maidah:
116]</span></div>
<div class="MsoNormal" style="margin-right: -42.55pt;">
<span style="mso-spacerun: yes;"> </span><span lang="MS"><a href="http://www.blogger.com/blogger.g?blogID=37201653"><span dir="RTL" lang="AR-SA" style="color: windowtext; font-family: "Times New Roman","serif"; mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin; text-decoration: none; text-underline: none;">سَنُلْقِي فِي قُلُوبِ ٱلَّذِينَ كَفَرُواْ ٱلرُّعْبَ بِمَآ
أَشْرَكُواْ بِٱللَّهِ مَا لَمْ يُنَزِّلْ بِهِ سُلْطَاناً وَمَأْوَاهُمُ ٱلنَّارُ
وَبِئْسَ مَثْوَىٰ ٱلظَّالِمِينَ</span></a></span></div>
<div class="MsoNormal" style="margin-right: -42.55pt;">
<i><span lang="MS" style="font-size: 10.0pt; line-height: 115%;">Akan Kami campakkan ke dalam
hati-hati orang kafir ketakutan disebabkan apa yang mereka syirikkan bersama
Allah<span style="mso-spacerun: yes;"> </span>dengan apa yang tiada diturunkan
baginya bukti yang kukuh, tempat kembali mereka ini adalah neraka, ianya adalah
seburuk-buruk tempat tinggal bagi orang-orang yang zalim</span></i><span lang="MS"> [ali-‘Imran: 151]</span></div>
<div class="MsoNormal" style="margin-right: -42.55pt;">
<b><span style="mso-ansi-language: EN-US;">Al-Quran mengajar kita agar mengatakan bahawa Tuhan (Rab) kita orang
Islam adalah juga Tuhan (Rab) sebenar mereka (terutamanya golongan Ahlu
al-Kitab).</span></b></div>
<div class="MsoNormal" style="margin-right: -42.55pt;">
<span lang="MS"><a href="http://www.blogger.com/blogger.g?blogID=37201653"><span dir="RTL" lang="AR-SA" style="color: windowtext; font-family: "Times New Roman","serif"; mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin; text-decoration: none; text-underline: none;">قُلْ أَتُحَآجُّونَنَا فِي اللَّهِ وَهُوَ رَبُّنَا
وَرَبُّكُمْ وَلَنَآ أَعْمَالُنَا وَلَكُمْ أَعْمَالُكُمْ وَنَحْنُ لَهُ
مُخْلِصُونَ</span></a></span></div>
<div class="MsoNormal" style="margin-right: -42.55pt;">
<i><span lang="MS" style="font-size: 10.0pt; line-height: 115%;">Katakan : “adakah kamu menghujjah
kami pada Allah? Sedangkan Dia adalah Tuhan kami dan Tuhan kamu, bagi kami
amalan kami dan bagi kamu amalan kamu, Kepada-Nya kami mengikhlaskan diri</span></i><span lang="MS">”. [al-Baqarah: 139]</span><span style="mso-ansi-language: EN-US;"></span></div>
<div class="MsoNormal" style="margin-right: -42.55pt;">
<span lang="MS"><a href="http://www.blogger.com/blogger.g?blogID=37201653"><span dir="RTL" lang="AR-SA" style="color: windowtext; font-family: "Times New Roman","serif"; mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin; text-decoration: none; text-underline: none;">فَلِذَلِكَ فَٱدْعُ وَٱسْتَقِمْ كَمَآ أُمِرْتَ وَلاَ
تَتَّبِعْ أَهْوَآءَهُمْ وَقُلْ آمَنتُ بِمَآ أَنزَلَ ٱللَّهُ مِن كِتَابٍ
وَأُمِرْتُ لأَعْدِلَ بَيْنَكُمُ ٱللَّهُ رَبُّنَا وَرَبُّكُمْ لَنَآ أَعْمَالُنَا
وَلَكُمْ أَعْمَالُكُمْ لاَ حُجَّةَ بَيْنَنَا وَبَيْنَكُمُ ٱللَّهُ يَجْمَعُ
بَيْنَنَا وَإِلَيْهِ ٱلْمَصِير*ُ</span></a></span><span style="mso-ansi-language: EN-US;"></span></div>
<div class="MsoNormal" style="margin-right: -42.55pt;">
<i><span style="font-size: 10.0pt; line-height: 115%; mso-ansi-language: EN-US;">Maka dengan demikian itu
ajaklah (mereka kepada Islam) dan istiqamahlah sebagai mana engkau diperentah,
dan jangan dikuti hawa nafsu mereka , dan katakana: ‘aku beriman dengan apa
yang diturunkan Allah daripada Kitab, aku diperentah (Allah) supaya berlaku
adil kepada di antara kamu. Allah adalah Tuhan kami dan Tuhan kamu, bagi kami
amalan kami dan bagi kamu amalan kamu, tiada (faedah) hujjah pertengkaran
antara kami dengan kamu, Allah <span style="mso-spacerun: yes;"> </span>akan
mengumpulkan di antara kita, kepada-Nya tempat kembali</span></i><span style="mso-ansi-language: EN-US;">”.<span style="mso-spacerun: yes;"> </span>[as-Syura:15]</span></div>
<div class="MsoNormal" style="margin-right: -42.55pt;">
<span lang="MS"><a href="http://www.blogger.com/blogger.g?blogID=37201653"><span dir="RTL" lang="AR-SA" style="color: windowtext; font-family: "Times New Roman","serif"; mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin; text-decoration: none; text-underline: none;">قُلْ يٰأَهْلَ ٱلْكِتَابِ تَعَالَوْاْ إِلَىٰ كَلِمَةٍ
سَوَآءٍ بَيْنَنَا وَبَيْنَكُمْ أَلاَّ نَعْبُدَ إِلاَّ ٱللَّهَ وَلاَ نُشْرِكَ
بِهِ شَيْئاً وَلاَ يَتَّخِذَ بَعْضُنَا بَعْضاً أَرْبَاباً مِّن دُونِ ٱللَّهِ
فَإِن تَوَلَّوْاْ فَقُولُواْ ٱشْهَدُواْ بِأَنَّا مُسْلِمُونَ</span></a></span><span style="mso-ansi-language: EN-US;"></span></div>
<div class="MsoNormal" style="margin-right: -42.55pt;">
<i><span style="font-size: 10.0pt; line-height: 115%; mso-ansi-language: EN-US;">Katakan: “Wahai Ahlu al-Kitab,
marilah kamu semua kepada Kalimah yang sama di antara kami dan di antara kamu,
iaitu kita tidak menyembah kecuali Allah, dan kita tidak mensyirikkan
dengan-Nya sesuatu, dan tidak menjadikan<span style="mso-spacerun: yes;">
</span>sebahagian daripada kita bagi sebahagian yang lain tuhan-tuhan (rab)<span style="mso-spacerun: yes;"> </span>kecuali Allah”, sekiranya mereka berpaling,
maka katakan: “persaksilah kamu yang sesungguhnya kami adalah muslimun”. </span></i><span style="mso-ansi-language: EN-US;">[ali-‘Imran:64]</span></div>
<div class="MsoNormal" style="margin-right: -42.55pt;">
<span lang="MS"><a href="http://www.blogger.com/blogger.g?blogID=37201653"><span dir="RTL" lang="AR-SA" style="color: windowtext; font-family: "Times New Roman","serif"; mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin; text-decoration: none; text-underline: none;">قَالَ بَل رَّبُّكُمْ رَبُّ ٱلسَّمَٰوَٰتِ وَٱلأَرْضِ
ٱلَّذِي فطَرَهُنَّ وَأَنَاْ عَلَىٰ ذٰلِكُمْ مِّنَ ٱلشَّاهِدِينَ</span></a></span><span style="mso-ansi-language: EN-US;"></span></div>
<div class="MsoNormal" style="margin-right: -42.55pt;">
<i><span style="font-size: 10.0pt; line-height: 115%; mso-ansi-language: EN-US;">Katakan: “Bahkan Tuhan kamu,
Tuhan langit dan bumi, yang menjadikan keduanya, adalah aku menjadi saksi atas
yang demikian itu</span></i><span style="mso-ansi-language: EN-US;">” <span style="mso-spacerun: yes;"> </span>[al-Anbiya’:57]</span></div>
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<span lang="MS"><a href="http://www.blogger.com/blogger.g?blogID=37201653"><span style="color: windowtext; text-decoration: none; text-underline: none;"><span style="mso-spacerun: yes;"> </span><span style="mso-field-code: "HYPERLINK \0022JavaScript\:Open_Menu\(\)\0022";"><span dir="RTL" lang="AR-SA" style="font-family: "Times New Roman","serif"; mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin;">ٱللَّهَ رَبَّكُمْ وَرَبَّ آبَآئِكُمُ
ٱلأَوَّلِينَ</span></span></span><span dir="RTL" lang="AR-SA" style="color: windowtext; font-family: "Times New Roman","serif"; mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin; text-decoration: none; text-underline: none;">َ</span></a><span dir="LTR"></span><span dir="LTR"></span> *</span><span dir="RTL"></span><span dir="RTL" lang="MS" style="font-family: "Times New Roman","serif"; mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin;"><span dir="RTL"></span> </span><span dir="RTL" lang="AR-SA" style="font-family: "Arial","sans-serif"; mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin;">أَتَدْعُونَ بَعْلاً وَتَذَرُونَ أَحْسَنَ ٱلْخَالِقِين</span><span dir="LTR"></span><span lang="MS"><span dir="LTR"></span> * <a href="http://www.blogger.com/blogger.g?blogID=37201653"><span dir="RTL" lang="AR-SA" style="color: windowtext; font-family: "Times New Roman","serif"; mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin; text-decoration: none; text-underline: none;">إِذْ قَالَ لِقَوْمِهِ أَلاَ تَتَّقُونَ</span></a><span dir="LTR"></span><span dir="LTR"></span> * <a href="http://www.blogger.com/blogger.g?blogID=37201653"><span dir="RTL" lang="AR-SA" style="color: windowtext; font-family: "Times New Roman","serif"; mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin; text-decoration: none; text-underline: none;">وَإِنَّ إِلْيَاسَ لَمِنَ ٱلْمُرْسَلِينَ</span></a><span dir="LTR"></span><span dir="LTR"></span> </span></div>
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<span lang="MS" style="mso-ansi-language: EN-US;"><span style="mso-spacerun: yes;"> </span></span><i><span style="font-size: 10.0pt; line-height: 115%; mso-ansi-language: EN-US;">Sesungguh
Saiyyidina Ilyas<span style="mso-spacerun: yes;"> </span>adalah daripada para
rasul.<span style="mso-spacerun: yes;"> </span>Ketika baginda menyeru kaumnya: “kenapa
kamu tidak bertaqwa.<span style="mso-spacerun: yes;"> </span>Bagaimana boleh
kamu berdoa kepada Ba’al, kamu tinggalkan sebaik-baik Penjadi. <span style="mso-spacerun: yes;"> </span>Allah adalah Tuhan kamu dan Tuhan datuk nenek
kamu</span></i><span style="mso-ansi-language: EN-US;">”, [al-Soffat:126]</span></div>
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<b><span style="mso-ansi-language: EN-US;">Orang kafir menerima Allah sebagai Tuhan (Rab dan Ilah) tetapi mereka
mensyirikkan-Nya dengan sembahan yang lain</span></b><span style="mso-ansi-language: EN-US;">.</span></div>
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<b><span style="mso-spacerun: yes;"> </span><span lang="MS">*</span></b><span lang="MS"><a href="http://www.blogger.com/blogger.g?blogID=37201653"><span dir="RTL" lang="AR-SA" style="color: windowtext; font-family: "Times New Roman","serif"; mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin; text-decoration: none; text-underline: none;">أُفٍّ لَّكُمْ وَلِمَا تَعْبُدُونَ مِن دُونِ ٱللَّهِ
أَفَلاَ تَعْقِلُونَ</span></a><span dir="LTR"></span><b><span dir="LTR"></span><span style="mso-spacerun: yes;"> </span></b>*<a href="http://www.blogger.com/blogger.g?blogID=37201653"><span dir="RTL" lang="AR-SA" style="color: windowtext; font-family: "Times New Roman","serif"; mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin; text-decoration: none; text-underline: none;">قَالَ أَفَتَعْبُدُونَ مِن دُونِ ٱللَّهِ مَا لاَ
يَنفَعُكُمْ شَيْئاً وَلاَ يَضُرُّكُمْ</span></a><span dir="LTR"></span><span dir="LTR"></span> <b><span style="mso-spacerun: yes;"> </span></b></span></div>
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<span lang="MS"><span style="mso-spacerun: yes;"> </span><a href="http://www.blogger.com/blogger.g?blogID=37201653"><span dir="RTL" lang="AR-SA" style="color: windowtext; font-family: "Times New Roman","serif"; mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin; text-decoration: none; text-underline: none;">قَالُواْ حَرِّقُوهُ وَٱنصُرُوۤاْ آلِهَتَكُمْ إِن كُنتُمْ
فَاعِلِينَ</span></a><span dir="LTR"></span><span dir="LTR"></span> </span><span style="mso-ansi-language: EN-US;"></span></div>
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<i><span lang="MS" style="font-size: 10.0pt; line-height: 115%;">Saiyyidina Ibrahim berkata: “patutkah
kamu sembah<span style="mso-spacerun: yes;"> </span>selain daripada Allah apa
yang tidak memberi kamu sebarang manafaat dan tidak memberi sebarang mudarat,
Celakalah kamu, bagaimana kamu boleh menyembah selain Allah, tidakkah kamu
mempunyai akal?”.<span style="mso-spacerun: yes;"> </span>Mereka (Kaum kafir)
berkata: “bakarlah dia dan tolonglah tuhan(ilah) kamu sekiranya </span></i><span lang="MS"><span style="mso-spacerun: yes;"> </span></span><i><span lang="MS" style="font-size: 10.0pt; line-height: 115%;">kamu mahu bertindak</span></i><span lang="MS">” . </span><span style="mso-ansi-language: EN-US;">[Al-Anbiya</span> <span style="mso-ansi-language: EN-US;">66]</span></div>
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<span lang="MS"><a href="http://www.blogger.com/blogger.g?blogID=37201653"><span dir="RTL" lang="AR-SA" style="color: windowtext; font-family: "Times New Roman","serif"; font-size: 10.0pt; line-height: 115%; mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin; text-decoration: none; text-underline: none;">مَا كَانَ لِبَشَرٍ أَن يُؤْتِيهُ ٱللَّهُ ٱلْكِتَٰبَ
وَٱلْحُكْمَ وَٱلنُّبُوَّةَ ثُمَّ يَقُولَ لِلنَّاسِ كُونُواْ عِبَاداً لِّي مِن
دُونِ ٱللَّهِ وَلَـٰكِن كُونُواْ رَبَّـٰنِيِّينَ بِمَا كُنتُمْ تُعَلِّمُونَ
ٱلْكِتَٰبَ وَبِمَا كُنْتُمْ </span></a></span><span dir="LTR"></span><span lang="MS" style="font-size: 10.0pt; line-height: 115%;"><span dir="LTR"></span><span style="mso-spacerun: yes;"> </span></span><span lang="MS"><a href="http://www.blogger.com/blogger.g?blogID=37201653"><span dir="RTL" lang="AR-SA" style="color: windowtext; font-family: "Times New Roman","serif"; font-size: 10.0pt; line-height: 115%; mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin; text-decoration: none; text-underline: none;">وَلاَ يَأْمُرَكُمْ أَن تَتَّخِذُواْ ٱلْمَلاَئِكَةَ
وَٱلنَّبِيِّيْنَ أَرْبَاباً أَيَأْمُرُكُم بِٱلْكُفْرِ بَعْدَ إِذْ أَنْتُمْ
مُّسْلِمُونَ</span></a></span><span dir="LTR"></span><span lang="MS" style="font-size: 10.0pt; line-height: 115%;"><span dir="LTR"></span> <b><span style="mso-spacerun: yes;"> </span>*</b></span><span lang="MS" style="font-size: 10.0pt; line-height: 115%; mso-ansi-language: EN-US;"> </span><span dir="RTL" lang="AR-SA" style="font-family: "Arial","sans-serif"; font-size: 10.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin;">تَدْرُسُونَ</span><span style="font-size: 10.0pt; line-height: 115%; mso-ansi-language: EN-US;"></span></div>
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<i><span style="font-size: 10.0pt; line-height: 115%; mso-ansi-language: EN-US;">Tiada hak bagi mana-mana
manusia yang telah diberikan Allah kitab , hukum, <span style="mso-spacerun: yes;"> </span>kenabian , kemudian dia berkata kepada
manusia:<span style="mso-spacerun: yes;"> </span>“Hendaklah kamu menjadi hambaku
(menyembah aku) selain daripada Allah”, tetapi (hendaklah dia berkata) “Hendaklah
kamu menjadi golongan rabbani dengan apa yang kamu ajarkkan kandungan al-Kitab
dan dengan apa yang telah kamu pelajari”. Dan tiadalah patut dia menyuruh
kamu<span style="mso-spacerun: yes;"> </span>agar mengambil<span style="mso-spacerun: yes;"> </span>para malaikat dan para nabi sebagai
tuhan-tuhan (rab-rab) , adakah dia menyuruh kamu dengan kekufuran selepas kamu
menjadi muslim?</span></i><span style="mso-ansi-language: EN-US;"> [ali-‘Imran:79-80]</span></div>
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<span style="mso-ansi-language: EN-US;"><span style="mso-spacerun: yes;"> </span></span><span lang="MS"><a href="http://www.blogger.com/blogger.g?blogID=37201653"><span dir="RTL" lang="AR-SA" style="color: windowtext; font-family: "Times New Roman","serif"; mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin; text-decoration: none; text-underline: none;">قُلْ أَغَيْرَ ٱللَّهِ أَبْغِي رَبّاً وَهُوَ رَبُّ كُلِّ
شَيْءٍ وَلاَ تَكْسِبُ كُلُّ نَفْسٍ إِلاَّ عَلَيْهَا وَلاَ تَزِرُ وَازِرَةٌ
وِزْرَ أُخْرَىٰ ثُمَّ إِلَىٰ رَبِّكُمْ مَّرْجِعُكُمْ فَيُنَبِّئُكُمْ بِمَا
كُنْتُمْ فِيهِ تَخْتَلِفُونَ</span></a></span><span style="mso-ansi-language: EN-US;"></span></div>
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<i><span lang="MS" style="font-size: 10.0pt; line-height: 115%;">Katakanlah: “adakah patut aku
hendakkan tuhan (rab) selain Allah,<span style="mso-spacerun: yes;">
</span>sedangkan Dia adalah tuhan bagi segala sesuatu, tiada lah </span></i><i><span style="font-size: 10.0pt; line-height: 115%; mso-ansi-language: EN-US;">ber</span></i><i><span lang="MS" style="font-size: 10.0pt; line-height: 115%;">usaha <span style="mso-spacerun: yes;"> </span>setiap jiwa itu kecuali natijahnya ke atasnya
sendiri, tiada orang yang <span style="mso-spacerun: yes;"> </span>berdosa
menanggung<span style="mso-spacerun: yes;"> </span>dosa orang lain. Kemudian
kepada Tuhan (Rab) kamulah kamu kembali, maka Dia akan menjelaskan kepada kamu
tentang apa yang kamu telah perselisihkan </span></i><span lang="MS">[al-An’am:
164]</span></div>
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<span lang="MS"><a href="http://www.blogger.com/blogger.g?blogID=37201653"><span dir="RTL" lang="AR-SA" style="color: windowtext; font-family: "Times New Roman","serif"; mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin; text-decoration: none; text-underline: none;">يٰصَاحِبَيِ ٱلسِّجْنِ ءَأَرْبَابٌ مُّتَّفَرِّقُونَ خَيْرٌ
أَمِ ٱللَّهُ ٱلْوَاحِدُ ٱلْقَهَّار*ُ</span></a><span dir="LTR"></span><span dir="LTR"></span> <span style="mso-spacerun: yes;"> </span><span style="mso-spacerun: yes;"> </span><b><span style="mso-spacerun: yes;"> </span></b><span style="mso-spacerun: yes;"> </span><a href="http://www.blogger.com/blogger.g?blogID=37201653"><span dir="RTL" lang="AR-SA" style="color: windowtext; font-family: "Times New Roman","serif"; mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin; text-decoration: none; text-underline: none;">مَا تَعْبُدُونَ مِن دُونِهِ إِلاَّ أَسْمَآءً
سَمَّيْتُمُوهَآ أَنتُمْ وَآبَآؤُكُمْ مَّآ أَنزَلَ ٱللَّهُ بِهَا مِن سُلْطَانٍ
إِنِ ٱلْحُكْمُ إِلاَّ للَّهِ أَمَرَ أَلاَّ تَعْبُدُوۤاْ إِلاَّ إِيَّاهُ ذٰلِكَ
ٱلدِّينُ ٱلْقَيِّم وَلَـٰكِنَّ أَكْثَرَ ٱلنَّاسِ لاَ يَعْلَمُونَ</span></a><span dir="LTR"></span><span dir="LTR"></span> </span><span style="mso-ansi-language: EN-US;"></span></div>
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<i><span style="mso-ansi-language: EN-US;">“Wahai kedua teman sepenjaraku, adakah tuhan-tuhan (rab-rab) yang
berbeza-beza itu lebih baik daripada Allah Yang Satu dan Maha Perkasa. Tiadalah
yang kamu sembah selain daripada Allah<span style="mso-spacerun: yes;">
</span>kecuali nama-nama<span style="mso-spacerun: yes;"> </span>yang
dinamakannya oleh kamu sendiri dan oleh nenek-moyang kamu, tiadalah ia
mempunyai dalil yang diturunkan Allah , sesungguhnya tiada hukum kecuali
daripada Allah. Dia memerentah agar tiada disembah kecuali Dia. Demikianlah
agama yang teguh, tetapi kebanyakan manusia tiada mengetahui </span></i><span style="mso-ansi-language: EN-US;">[Yusuf:39-40]</span></div>
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<b><span style="mso-ansi-language: EN-US;">Orang kafir percaya Allah adalah Tuhan (ilah) tetapi mereka juga
mengambil tuhan-tuhan (Ilah) yang disembah <span style="mso-spacerun: yes;"> </span>selain daripada Allah.</span></b></div>
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<span style="mso-spacerun: yes;"> </span><span lang="MS"><a href="http://www.blogger.com/blogger.g?blogID=37201653"><span dir="RTL" lang="AR-SA" style="color: windowtext; font-family: "Times New Roman","serif"; mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin; text-decoration: none; text-underline: none;">لَقَدْ أَرْسَلْنَا نُوحاً إِلَىٰ قَوْمِهِ فَقَالَ
يَاقَوْمِ ٱعْبُدُواْ ٱللَّهَ مَا لَكُمْ مِّنْ إِلَـٰهٍ غَيْرُهُ إِنِّيۤ أَخَافُ
عَلَيْكُمْ عَذَابَ يَوْمٍ عَظِيمٍ</span></a></span><i><span lang="MS" style="font-size: 10.0pt; line-height: 115%;"></span></i></div>
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<i><span lang="MS" style="font-size: 10.0pt; line-height: 115%;">Telah Kami utuskan Nuh kepada kaumnya
dan dia berkata: “Wahai kaumku !, sembahlah Allah, tiada bagi kamu tuhan (ilah)
kecuali Dia, sesungguh aku bimbang ke atas kamu azab pada Hari Akhirat</span></i><span lang="MS">” [al-‘Araf: 59] lihat juga<span style="mso-spacerun: yes;">
</span>seruan Saiyyidina Hud [al-‘Araf:65] & [al-Hud:50],<span style="mso-spacerun: yes;"> </span>Saiyyidina Soleh [al-‘Araf:73] &
[al-Hud:61], Saiyyidina Shu’aib [al-‘Araf:85]<b> </b>& [al-Hud: 84] ,
Saiyyidina Nuh [al-Mu’minun:24]</span></div>
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<span lang="MS">*<a href="http://www.blogger.com/blogger.g?blogID=37201653"><span dir="RTL" lang="AR-SA" style="color: windowtext; font-family: "Times New Roman","serif"; mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin; text-decoration: none; text-underline: none;">أَمَّنْ خَلَقَ ٱلسَّمَٰوَٰتِ وَٱلأَرْضَ وَأَنزَلَ لَكُمْ
مِّنَ ٱلسَّمَآءِ مَآءً فَأَنبَتْنَا بِهِ حَدَآئِقَ ذَاتَ بَهْجَةٍ مَّا كَانَ
لَكُمْ أَن تُنبِتُواْ شَجَرَهَا أَإِلَـٰهٌ مَّعَ ٱللَّهِ بَلْ هُمْ قَوْمٌ </span><span dir="RTL" lang="AR-SA" style="color: windowtext; font-family: "Arial","sans-serif"; mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin; text-decoration: none; text-underline: none;">يَعْدِلُونَ</span><span dir="RTL" lang="AR-SA" style="color: windowtext; font-family: "Times New Roman","serif"; mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin; text-decoration: none; text-underline: none;"> </span></a><span dir="LTR"></span><span dir="LTR"></span><span style="mso-spacerun: yes;"> </span><b>}
* </b><span style="mso-spacerun: yes;"> </span><a href="http://www.blogger.com/blogger.g?blogID=37201653"><span dir="RTL" lang="AR-SA" style="color: windowtext; font-family: "Times New Roman","serif"; mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin; text-decoration: none; text-underline: none;">أَمَّن جَعَلَ ٱلأَرْضَ قَرَاراً وَجَعَلَ خِلاَلَهَآ
أَنْهَاراً وَجَعَلَ لَهَا رَوَاسِيَ وَجَعَلَ بَيْنَ ٱلْبَحْرَيْنِ حَاجِزاً
أَإِلَـٰهٌ مَّعَ ٱلله بَلْ أَكْثَرُهُمْ لاَ يَعْلَمُونَ</span></a><span dir="LTR"></span><span dir="LTR"></span> </span><b><span style="mso-ansi-language: EN-US;"></span></b></div>
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<b><span style="mso-spacerun: yes;"> </span><span lang="MS">*</span></b><span lang="MS"> <a href="http://www.blogger.com/blogger.g?blogID=37201653"><span dir="RTL" lang="AR-SA" style="color: windowtext; font-family: "Times New Roman","serif"; mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin; text-decoration: none; text-underline: none;">أَمَّن يُجِيبُ ٱلْمُضْطَرَّ إِذَا دَعَاهُ وَيَكْشِفُ
ٱلسُّوۤءَ وَيَجْعَلُكُمْ خُلَفَآءَ ٱلأَرْضِ أَإِلَـٰهٌ مَّعَ ٱللَّهِ قَلِيلاً
مَّا تَذَكَّرُونَ</span></a><span dir="LTR"></span><span dir="LTR"></span> <b><span style="mso-spacerun: yes;"> </span></b></span><b><span style="mso-ansi-language: EN-US;"></span></b></div>
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<span lang="MS">*<a href="http://www.blogger.com/blogger.g?blogID=37201653"><span dir="RTL" lang="AR-SA" style="color: windowtext; font-family: "Times New Roman","serif"; mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin; text-decoration: none; text-underline: none;">أَمَّن يَهْدِيكُمْ فِي ظُلُمَاتِ ٱلْبَرِّ وَٱلْبَحْرِ
وَمَن يُرْسِلُ ٱلرِّيَاحَ بُشْرَاً بَيْنَ يَدَيْ رَحْمَتِهِ أَإِلَـٰهٌ مَّعَ
ٱللَّهِ تَعَالَى ٱللَّهُ عَمَّا يُشْرِكُونَ</span></a><span dir="LTR"></span><span dir="LTR"></span> <b><span style="mso-spacerun: yes;"> </span></b></span></div>
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<b><span lang="MS">*</span></b><span lang="MS"> <a href="http://www.blogger.com/blogger.g?blogID=37201653"><span dir="RTL" lang="AR-SA" style="color: windowtext; font-family: "Times New Roman","serif"; mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin; text-decoration: none; text-underline: none;">أَمَّن يَبْدَؤُاْ
ٱلْخَلْقَ ثُمَّ يُعيدُهُ وَمَن يَرْزُقُكُم مِّنَ ٱلسَّمَآءِ وٱلأَرْضِ
أَإِلَـٰهٌ مَّعَ ٱللَّهِ قُلْ هَاتُواْ بُرْهَانَكُمْ إِن كُنتُمْ صَادِقِينَ</span></a><span dir="LTR"></span><span dir="LTR"></span> </span></div>
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<i><span style="font-size: 10.0pt; line-height: 115%; mso-ansi-language: EN-US;">Siapakah yang menjadikan
langit dan bumi, dan yang menurunkan untuk kamu air daripada langit,<span style="mso-spacerun: yes;"> </span>maka Kami tumbuhkan dengannya kebun-kebun
yang indah. Tiada bagi kamu keupayaan untuk menumbuhkan tumbuhan : adakah tuhan
(ilah) lain di samping Allah?,Bahkan mereka menyamakan Allah dengan yang lain. </span></i></div>
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<i><span style="font-size: 10.0pt; line-height: 115%; mso-ansi-language: EN-US;">Siapakah yang menjadikan bumi
sebagai tempat tinggal dan menjadikan di celah-celahnya sungai-sungai, yang
menjadikan baginya pasak (gunung-ganang) dan menjadikan antara dua lautan
benteng: adakah tuhan (ilah) lain di samping Allah? Bahkan kebanyakan mereka
tidak mengetahui.</span></i></div>
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<i><span style="font-size: 10.0pt; line-height: 115%; mso-ansi-language: EN-US;">Siapakah yang menyahut orang
yang merintih apabila dia berdoa kepada-Nya dan menghilangakn keburukan dan
menjadikan kamu sebagai khalifah di bumi?: adakah tuhan (ilah) lain di samping
Allah?. Sedikit daripada mereka yang menerima peringatan</span></i></div>
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<i><span style="font-size: 10.0pt; line-height: 115%; mso-ansi-language: EN-US;">Siapakah yang memandu
kamu<span style="mso-spacerun: yes;"> </span>dalam kegelapan di daratan dan di
lautan, dan siapakah yang mengutus angin<span style="mso-spacerun: yes;">
</span>sebagai berita gembira sebelum datangnya rahmat-Nya? Maha Tinggi Allah
daripada apa yang mereka sekutukan.</span></i></div>
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<i><span style="font-size: 10.0pt; line-height: 115%; mso-ansi-language: EN-US;">Siapakah yang memulakan
kejadian, kemudian mengulanginya, dan siapakah yang member kamu rezeki daripada
langit dan bumi: Adakah tuhan (ilah) lain disamping Allah. Katakan : datangkan
bukti-bukti kamu<span style="mso-spacerun: yes;"> </span>sekiranya kamu orang
yang benar</span></i><span style="mso-ansi-language: EN-US;">. [an-Naml: 60-64]</span></div>
<div class="MsoNormal" style="margin-right: -42.55pt;">
<span lang="MS"><a href="http://www.blogger.com/blogger.g?blogID=37201653"><span dir="RTL" lang="AR-SA" style="color: windowtext; font-family: "Times New Roman","serif"; mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin; text-decoration: none; text-underline: none;">قُلْ أَرَأَيْتُمْ إِن جَعَلَ ٱللَّهُ عَلَيْكُمُ ٱلْلَّيْلَ
سَرْمَداً إِلَىٰ يَوْمِ ٱلْقِيَامَةِ مَنْ إِلَـٰهٌ غَيْرُ ٱللَّهِ يَأْتِيكُمْ
بِضِيَآءٍ أَفَلاَ تَسْمَعُون</span></a><span dir="LTR"></span><b><span dir="LTR"></span>
</b></span></div>
<div class="MsoNormal" style="margin-right: -42.55pt;">
<span lang="MS"><a href="http://www.blogger.com/blogger.g?blogID=37201653"><span dir="RTL" lang="AR-SA" style="color: windowtext; font-family: "Times New Roman","serif"; mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin; text-decoration: none; text-underline: none;">قُلْ أَرَأَيْتُمْ إِن جَعَلَ ٱللَّهُ عَلَيْكُمُ ٱلنَّهَارَ
سَرْمَداً <span style="mso-spacerun: yes;"> </span>إِلَىٰ يَوْمِ ٱلْقِيَامَةِ
مَنْ إِلَـٰهٌ غ</span><span dir="RTL" lang="AR-SA" style="color: windowtext; font-family: "Arial","sans-serif"; mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin; text-decoration: none; text-underline: none;">َ</span><span dir="RTL" lang="AR-SA" style="color: windowtext; font-family: "Times New Roman","serif"; mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin; text-decoration: none; text-underline: none;">َيْرُ ٱللَّهِ يَأْتِيكُمْ بِلَيْلٍ تَسْكُنُونَ فِيهِ
أَفلاَ تُبْصِرُونَ</span></a></span><span dir="LTR"></span><span style="mso-ansi-language: EN-US;"><span dir="LTR"></span>*</span></div>
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<i><span style="font-size: 10.0pt; line-height: 115%; mso-ansi-language: EN-US;">Katakan: “bagaimana pandangan
kamu , sekiranya Allah menjadikan bagi kamu malam terus-menerus sehingga Hari
Qiyamah, adakah ada Tuhan (Ilah) selain Allah yang dapat mendatangkan cerah
kepada kamu, tidakkah kamu mendengar?.” Katakan: bagaimana pandangan kamu,
sekiranya Allah menjadikan bagi kamu siang terus-menerus sehingga Hari Qiyamah,
adakah ada (Ilah) selain Allah yang dapat mendatangkan malam<span style="mso-spacerun: yes;"> </span>supaya kamu dapat beristirehat<span style="mso-spacerun: yes;"> </span>padanya?”. Tidakkah kamu melihat?</span></i><span style="mso-ansi-language: EN-US;"> [al-Qasas: 72]</span></div>
<div class="MsoNormal" style="margin-right: -42.55pt;">
<span lang="MS"><a href="http://www.blogger.com/blogger.g?blogID=37201653"><span dir="RTL" lang="AR-SA" style="color: windowtext; font-family: "Times New Roman","serif"; mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin; text-decoration: none; text-underline: none;">أَمِ ٱتَّخَذُوۤاْ آلِهَةً مِّنَ ٱلأَرْضِ هُمْ يُنشِرُونَ</span></a><span dir="LTR"></span><span dir="LTR"></span> <b>* </b><span style="mso-spacerun: yes;"> </span><a href="http://www.blogger.com/blogger.g?blogID=37201653"><span dir="RTL" lang="AR-SA" style="color: windowtext; font-family: "Times New Roman","serif"; mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin; text-decoration: none; text-underline: none;">لَوْ كَانَ فِيهِمَآ آلِهَةٌ إِلاَّ ٱللَّهُ لَفَسَدَتَا
فَسُبْحَانَ ٱللَّهِ رَبِّ ٱلْعَرْشِ عَمَّا يَصِفُونَ</span></a></span><span style="mso-ansi-language: EN-US;"></span></div>
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<i><span lang="MS" style="font-size: 10.0pt; line-height: 115%;">Sekiranya ada pada keduanya (langit
atau bumi) Tuhan (ilah) kecuali Allah<span style="mso-spacerun: yes;"> </span>tentu
akan binasa keduanya, Mahasuci Allah Tuhan (Rab) Arash yang agung daripada apa
yang mereka sifatkan</span></i><span lang="MS"> [al-Anbiya 21-22]</span></div>
<div class="MsoNormal" style="margin-right: -42.55pt;">
<span lang="MS"><a href="http://www.blogger.com/blogger.g?blogID=37201653"><span dir="RTL" lang="AR-SA" style="color: windowtext; font-family: "Times New Roman","serif"; mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin; text-decoration: none; text-underline: none;">أَمْ لَهُمْ إِلَـٰهٌ غَيْرُ ٱللَّهِ سُبْحَانَ ٱللَّهِ
عَمَّا يُشْرِكُونَ</span></a></span><span style="mso-ansi-language: EN-US;"></span></div>
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<i><span style="font-size: 10.0pt; line-height: 115%; mso-ansi-language: EN-US;">Adakah bagi mereka tuhan
(ilah) selain Allah, mahasuci Allah daripada apa yang mereka syirikkan</span></i><span style="mso-ansi-language: EN-US;">. [at-Tur:43]</span></div>
<div class="MsoNormal" style="margin-right: -42.55pt;">
<span lang="MS"><a href="http://www.blogger.com/blogger.g?blogID=37201653"><span dir="RTL" lang="AR-SA" style="color: windowtext; font-family: "Times New Roman","serif"; mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin; text-decoration: none; text-underline: none;">إِنَّمَا تَعْبُدُونَ مِن دُونِ ٱللَّهِ أَوْثَاناً
وَتَخْلُقُونَ إِفْكاً إِنَّ ٱلَّذِينَ تَعْبُدُونَ مِن دُونِ ٱللَّهِ لاَ
يَمْلِكُونَ لَكُمْ رِزْقاً فَٱبْتَغُواْ عِندَ ٱللَّهِ ٱلرِّزْقَ وَٱعْبُدُوهُ
وَٱشْكُرُواْ لَهُ إِلَيْهِ تُرْجَعُونَ</span></a><span dir="LTR"></span><span dir="LTR"></span> </span><span style="mso-ansi-language: EN-US;"></span></div>
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<i><span style="font-size: 10.0pt; line-height: 115%; mso-ansi-language: EN-US;">Sesungguhnya apa yang kamu
sembah selain Allah daripada berhala, dan kamu adakan pembohongan. Sesungguhnya
perkara-perkara yang disembah selain Allah tidak menguasai rezeki untuk diberi
kepada kamu, bahkan mereka sendiri menuntuti rezeki daripada Allah. Oleh itu
sembahlah Dia dan bersyukurlah kepada-Nya, kepada-Nya lah kamu kembali</span></i><span style="mso-ansi-language: EN-US;"><span style="mso-spacerun: yes;"> </span></span><span lang="MS">[al-‘Ankabut:17]</span></div>
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<span lang="MS">Sekiranya kita
perhatikan ayat-ayat yang menyentuh perkara Rububiyyah dan Uluhiyyah Allah
Ta’ala, mungkin secara jelas dan serta-merta kita dapat fahami hampir semua
yang mensyirikkan Allah dari segi Uluhiyyah itu adalah mereka yang mensyirikkan
Allah dari segi Rububiyyah. Mereka mengadakan sekutu bagi Allah dalam Uluhiyyah
(sembahan) kerana mereka percaya sekutu-sekutu yang mereka adakan dan sembah
itu mempunyai sebahagian kuasa Rububiyyah. Logik yang cuba memisahkan kedua
jenis tauhid ini: seakan-akan ramai manusia yang mempunyai tauhid yang khalis
dari segi Rububiyyah tetapi mereka syirik dari segi Uluhiyyah pada Allah itu
agak sukar untuk diterima apabila kita melihat ayat-ayat yang berkaitan secara
menyeluruh. </span><span style="mso-ansi-language: EN-US;">Apa lagi untuk mengatakan
bahawa pembahagian dan pemisahan tauhid yang sebegini rupa merupakan huraian
aqidah dari salafuna as-soleh. Terutama apabila penggunaan kalimah Rab dan Ilah
telah digunakan di dalam al-Quran di banyak tempat secara bertukar-ganti,
sehingga kedua kalimah ini membawa kepada maksud yang sama . Perkara ini sangat
jelas kecuali kepada mereka yang mahu memejamkan mata hati mereka secara rapat.</span></div>
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<b><span style="mso-ansi-language: EN-US;">Orang kafir telah menyifatkan Allah dengan sifat-sifat yang tidak layak
dengan keagungan dan kesempurnaan Allah</span></b><span style="mso-ansi-language: EN-US;">. Mereka menyifatkan Allah mempunyai anak, mereka mengatakan Allah
kedekut dan sebagainya. Mahasuci Allah daripada apa yang mereka sifatkan.
Persoalan ini berlarutan sehinggakan timbul perpecahan faham di kalangan ummah
ini sendiri, <span style="mso-spacerun: yes;"> </span>iaitu dalam mengitbatkan dam
menafikan Sifat-Sifat Allah.</span></div>
<div class="MsoNormal" style="margin-right: -42.55pt;">
<span lang="MS"><a href="http://www.blogger.com/blogger.g?blogID=37201653"><span dir="RTL" lang="AR-SA" style="color: windowtext; font-family: "Times New Roman","serif"; mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin; text-decoration: none; text-underline: none;">وَجَعَلُواْ لَهُ مِنْ عِبَادِهِ جُزْءًا إِنَّ ٱلإنسَانَ
لَكَفُورٌ مُّبِينٌ</span></a></span><span dir="LTR"></span><span style="mso-ansi-language: EN-US;"><span dir="LTR"></span> *</span><span lang="MS"><a href="http://www.blogger.com/blogger.g?blogID=37201653"><span dir="RTL" lang="AR-SA" style="color: windowtext; font-family: "Times New Roman","serif"; mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin; text-decoration: none; text-underline: none;">أَمِ ٱتَّخَذَ مِمَّا يَخْلُقُ بَنَاتٍ وَأَصْفَاكُم
بِٱلْبَنِينَ</span></a><span dir="LTR"></span><span dir="LTR"></span> <b><span style="mso-spacerun: yes;"> </span></b></span><i><span lang="MS" style="font-size: 10.0pt; line-height: 115%;"></span></i></div>
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<i><span style="font-size: 10.0pt; line-height: 115%; mso-ansi-language: EN-US;">Dan mereka jadikan sebahagian
daripada hamba-hamba-Nya sebagai bagian daripada-Nya, sesungguhnya manusia itu
benar-benar kufur secara nyata. Patutkah Dia mengambil anak perempuan daripada
apa yang Dia jadikan, dan Dia mengkhususkan untuk kamu anak-anak lelaki</span></i><span style="mso-ansi-language: EN-US;">.<span style="mso-spacerun: yes;"> </span>[Az-Zukhruf:
15-16]</span></div>
<div class="MsoNormal" style="margin-right: -42.55pt;">
<span lang="MS"><a href="http://www.blogger.com/blogger.g?blogID=37201653"><span dir="RTL" lang="AR-SA" style="color: windowtext; font-family: "Times New Roman","serif"; mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin; text-decoration: none; text-underline: none;">وَجَعَلُواْ للَّهِ شُرَكَآءَ ٱلْجِنَّ وَخَلَقَهُمْ
وَخَرَقُواْ لَهُ بَنِينَ وَبَنَٰتٍ بِغَيْرِ عِلْمٍ سُبْحَٰنَهُ وَتَعَٰلَىٰ
عَمَّا يَصِفُونَ</span></a></span></div>
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<i><span lang="MS" style="font-size: 10.0pt; line-height: 115%;">Mereka menjadikan bagi Allah
sekutu-sekutu daripada jin, sedangkan Allah-lah yang menjadikan jin-jin
tersebut, mereka mereka-reka anak-anak<span style="mso-spacerun: yes;">
</span>lelaki dan prempuan bagi-Nya tanpa<span style="mso-spacerun: yes;">
</span>asas sebarang ilmu. </span></i><i><span style="font-size: 10.0pt; line-height: 115%; mso-ansi-language: EN-US;">Mahasuci Dia, Maha Tinggi Allah
daripada apa yang mereka sifatkan</span></i><span style="mso-ansi-language: EN-US;">.<span style="mso-spacerun: yes;"> </span>[al-An’am: 100]</span></div>
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<span lang="MS"><a href="http://www.blogger.com/blogger.g?blogID=37201653"><span dir="RTL" lang="AR-SA" style="color: windowtext; font-family: "Times New Roman","serif"; mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin; text-decoration: none; text-underline: none;">سُبْحَانَ رَبِّكَ رَبِّ ٱلْعِزَّةِ عَمَّا يَصِفُون* َ</span></a><a href="http://www.blogger.com/blogger.g?blogID=37201653"><span dir="RTL" lang="AR-SA" style="color: windowtext; font-family: "Times New Roman","serif"; mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin; text-decoration: none; text-underline: none;">وَسَلاَمٌ عَلَىٰ ٱلْمُرْسَلِين<span style="mso-spacerun: yes;"> </span>*َ</span></a><a href="http://www.blogger.com/blogger.g?blogID=37201653"><span dir="RTL" lang="AR-SA" style="color: windowtext; font-family: "Times New Roman","serif"; mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin; text-decoration: none; text-underline: none;">وَٱلْحَمْدُ للَّهِ رَبِّ ٱلْعَالَمِينَ</span></a><span dir="LTR"></span><span dir="LTR"></span><span style="mso-spacerun: yes;"> </span></span><span style="mso-ansi-language: EN-US;"></span></div>
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<i><span style="font-size: 10.0pt; line-height: 115%; mso-ansi-language: EN-US;">Mahasuci Tuhan-mu , Tuhan yang
Maha Perkasa daripada apa yang mereka sifatkan. Salam sejahtera di atas para
rasul, Dan segala pujian bagi Allah, Tuhan bagi sekelian alam</span></i><span style="mso-ansi-language: EN-US;">. [as-Soffat: 180-182]</span></div>
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<span style="mso-ansi-language: EN-US;">Allah Subhanahu wa Ta’ala menerangkan Sifat-Sifat-Nya secara ringkas dan
padat sebagai jawaban kepada orang kafir yang meminta Rasulullah sollallahu
‘alahi wasallam menyifatkan Allah, maka Allah menurunkan</span> <b><span style="mso-spacerun: yes;"> </span></b><span style="mso-ansi-language: EN-US;">surah
al-Ikhlas untuk meluruskan faham tentang Sifat-Sifat Allah. Surah pendek ini <span style="mso-spacerun: yes;"> </span>begitu<span style="mso-spacerun: yes;">
</span>penting<span style="mso-spacerun: yes;"> </span>dari segi bacaannya dan
pemahamannya kepada ummah ini.</span></div>
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<span dir="RTL" lang="AR-SA" style="font-family: "Times New Roman","serif"; mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin;">قُلْ
هُوَ ٱللَّهُ أَحَدٌ *<span style="mso-spacerun: yes;"> </span></span><span dir="RTL" lang="MS"><a href="http://www.blogger.com/blogger.g?blogID=37201653"><span lang="AR-SA" style="color: windowtext; font-family: "Times New Roman","serif"; mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin; text-decoration: none; text-underline: none;">ٱللَّهُ ٱلصَّمَدُ</span></a></span><span dir="RTL" lang="AR-SA" style="font-family: "Times New Roman","serif"; mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin;"><span style="mso-spacerun: yes;"> </span>* </span><span dir="RTL" lang="MS"><a href="http://www.blogger.com/blogger.g?blogID=37201653"><span lang="AR-SA" style="color: windowtext; font-family: "Times New Roman","serif"; mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin; text-decoration: none; text-underline: none;">لَمْ يَلِدْ وَلَمْ
يُولَدْ</span></a></span><span dir="RTL" lang="AR-SA" style="font-family: "Times New Roman","serif"; mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin;"> *<span style="mso-spacerun: yes;"> </span></span><span dir="RTL" lang="MS"><a href="http://www.blogger.com/blogger.g?blogID=37201653"><span lang="AR-SA" style="color: windowtext; font-family: "Times New Roman","serif"; mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin; text-decoration: none; text-underline: none;">وَلَمْ يَكُنْ لَّهُ
كُفُواً أَحَدٌ</span></a></span><span dir="RTL" lang="AR-SA" style="font-family: "Times New Roman","serif"; mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin;"><span style="mso-spacerun: yes;"> </span></span><span dir="LTR"></span><b><span lang="AR-SA"><span dir="LTR"></span><span style="mso-spacerun: yes;"> </span><span style="mso-spacerun: yes;"> </span></span></b><span lang="AR-SA"><span style="mso-spacerun: yes;"> </span></span><span style="mso-ansi-language: EN-US;"></span></div>
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<i><span lang="MS" style="font-size: 10.0pt; line-height: 115%;">Katakan: Allah itu Esa, Allah
bersifat as-Samad (selain-Nya memerlukan kepada-Nya, sedang Dia tiada
memerlukan selain-Nya), Tiada Dia beranak dan tiada diperanakkan. Dan tiada
bagi-Nya sesuatu yang menyamai (al-Ikhlas]</span></i></div>
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<b><span lang="MS">Kita mahu
membina sikap kita sebagaimana yang diperentah ke atas kita oleh Allah dalam
isu yang menyentuh soal <span style="mso-spacerun: yes;"> </span>yang
diperbincangkan ini</span></b><span lang="MS">. Kami belum ketemui <span style="mso-spacerun: yes;"> </span>mana-mana tempat di dalam al-Quran yang
melaknat orang kafir dari kalangan Ahlu al-Kitab<span style="mso-spacerun: yes;"> </span>atau musyirikin kerana mereka menggunakan
kalimah ‘Allah’ atau larangan ke atas mereka daripada memanggil Tuhan mereka
dengan nama ‘Allah’. Bahkan kita temui ratusan tempat di dalam al-Quran yang
secara jelas menyatakan yang orang kafir semada musyrikin ataupun ahlu al-Kitab
mengakui Allah sebagai Tuhan; kekufuran dan kesesatan mereka adalah kerana
mereka mensyirikkan Allah dan mereka menyifatkan Allah dengan sifat-sifat yang
tiada layak bagi Allah. </span></div>
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<b><span style="mso-ansi-language: EN-US;">Kita diajar untuk tidak<span style="mso-spacerun: yes;">
</span>mengatakan sesuatu berkaitan Allah kecuali dengan petunjuk daripada-Nya</span></b><span style="mso-ansi-language: EN-US;">.<span style="mso-spacerun: yes;"> </span>Di
antara lain Allah menyebut:</span></div>
<div class="MsoNormal" style="margin-right: -42.55pt;">
<span lang="MS"><a href="http://www.blogger.com/blogger.g?blogID=37201653"><span dir="RTL" lang="AR-SA" style="color: windowtext; font-family: "Times New Roman","serif"; mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin; text-decoration: none; text-underline: none;">يٰأَهْلَ ٱلْكِتَابِ لاَ تَغْلُواْ فِي دِينِكُمْ وَلاَ
تَقُولُواْ عَلَى ٱللَّهِ إِلاَّ ٱلْحَقَّ إِنَّمَا ٱلْمَسِيحُ عِيسَى ٱبْنُ
مَرْيَمَ رَسُولُ ٱللَّهِ وَكَلِمَتُهُ أَلْقَاهَا إِلَىٰ مَرْيَمَ وَرُوحٌ
مِّنْهُ فَآمِنُواْ بِٱللَّهِ وَرُسُلِهِ وَلاَ تَقُولُواْ ثَلاَثَةٌ ٱنتَهُواْ
خَيْراً لَّكُمْ إِنَّمَا ٱللَّهُ إِلَـٰهٌ وَاحِدٌ سُبْحَانَهُ أَن يَكُونَ لَهُ
وَلَدٌ لَّهُ مَا فِي ٱلسَّمَٰوَٰتِ وَمَا فِي ٱلأَرْضِ وَكَفَىٰ بِٱللَّهِ وَكِيل</span></a></span><span style="mso-ansi-language: EN-US;"></span></div>
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<i><span lang="MS" style="font-size: 10.0pt; line-height: 115%;">Wahai Ahlu al-Kitab ! <u>janganlah
kamu melampau pada agama kamu, (yakni) jangan kamu berkata<span style="mso-spacerun: yes;"> </span>tentang Allah kecuali perkara yang benar.</u>
</span></i><i><span style="font-size: 10.0pt; line-height: 115%; mso-ansi-language: EN-US;">Sesungguhnya al-Masih ‘Isa Ibn Maryam adalah seorang<span style="mso-spacerun: yes;"> </span>rasul dan Kalimah-Nya, yang dicampakkan
nya<span style="mso-spacerun: yes;"> </span>ke atas Maryam dan Ruh daripada-Nya.
Maka berimanlah kepada Allah dan kepada para rasul-Nya, Jangan kamu kata
(tuhan) itu tiga. Berhentilah (daripada menuturkan sedemikian), sesungguhnya
yang demikian itu lebih baik bagi kamu. Sesungguhnya Allah adalah Tuhan (Ilah)
yang Satu. Mahasuci-Nya daripada Dia mempunyai anak, kepunyaaan-Nya lah apa
yang ada di langit dan apa yang di bumi, Memadailah Allah sebagai wakil</span></i><span style="mso-ansi-language: EN-US;"><span style="mso-spacerun: yes;"> </span>[an-Nisa’:171]</span></div>
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<span style="mso-ansi-language: EN-US;">Saiyyidina Musa alaihi as-salam berkata kepada Fir’aun: </span></div>
<div class="MsoNormal" style="margin-right: -42.55pt;">
<span lang="MS"><a href="http://www.blogger.com/blogger.g?blogID=37201653"><span dir="RTL" lang="AR-SA" style="color: windowtext; font-family: "Times New Roman","serif"; mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin; text-decoration: none; text-underline: none;">حَقِيقٌ عَلَىٰ أَنْ لاَّ أَقُولَ عَلَى ٱللَّهِ إِلاَّ
ٱلْحَقَّ قَدْ جِئْتُكُمْ بِبَيِّنَةٍ مِّن رَّبِّكُمْ فَأَرْسِلْ مَعِيَ بَنِيۤ
إِسْرَائِيلَ</span></a></span></div>
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<i><u><span lang="MS" style="font-size: 10.0pt; line-height: 115%;">Sebenar-benarnya<span style="mso-spacerun: yes;"> </span>aku tiada berkata-kata<span style="mso-spacerun: yes;"> </span>tentang Allah kecuali perkara yang sebenar</span></u></i><i><span lang="MS" style="font-size: 10.0pt; line-height: 115%;">, , sesungguhnya aku datang
kepadamu dengan bukti-bukti daripada Tuhan (Rab) kamu, maka serahkan Bani
Israel kepadaku</span></i><span lang="MS"><span style="mso-spacerun: yes;">
</span>[al-‘araf:105]</span></div>
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<span lang="MS"><a href="http://www.blogger.com/blogger.g?blogID=37201653"><span dir="RTL" lang="AR-SA" style="color: windowtext; font-family: "Times New Roman","serif"; mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin; text-decoration: none; text-underline: none;">فَخَلَفَ مِن بَعْدِهِمْ خَلْفٌ وَرِثُواْ ٱلْكِتَٰبَ
يَأْخُذُونَ عَرَضَ هَـٰذَا ٱلأَدْنَىٰ وَيَقُولُونَ سَيُغْفَرُ لَنَا وَإِن
يَأْتِهِمْ عَرَضٌ مِّثْلُهُ يَأْخُذُوهُ أَلَمْ يُؤْخَذْ عَلَيْهِمْ مِّيثَٰقُ
ٱلْكِتَٰبِ أَن لاَّ يِقُولُواْ عَلَى ٱللَّهِ إِلاَّ ٱلْحَقَّ وَدَرَسُواْ مَا
فِيهِ وَٱلدَّارُ ٱلآخِرَةُ خَيْرٌ لِّلَّذِينَ يَتَّقُونَ أَفَلاَ تَعْقِلُونَ</span></a></span><span style="mso-ansi-language: EN-US;"></span></div>
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<i><span style="font-size: 10.0pt; line-height: 115%; mso-ansi-language: EN-US;">Maka menganti selepas mereka <span style="mso-spacerun: yes;"> </span>penganti-penganti (yang jahat) , (walaupun)
mereka mewarisi al-Kitab, mereka memilih <span style="mso-spacerun: yes;"> </span>harta-benda<span style="mso-spacerun: yes;">
</span>daripada dunia yang rendah ini, dan mereka berkata: “kami akan
diampunkan (Allah)”. Dan sekiranya<span style="mso-spacerun: yes;">
</span>datang kepada mereka<span style="mso-spacerun: yes;"> </span>harta-benda
yang seumpama itu (lagi), mereka tetap mengambilnya. Tidakkah telah diambil
daripada mereka<span style="mso-spacerun: yes;"> </span>Perjanjian (yang
terkandung) dalam al-Kitab (Taurah) <span style="mso-spacerun: yes;"> </span>yakni<span style="mso-spacerun: yes;"> </span><u>mereka
tidak berkata sesuatu<span style="mso-spacerun: yes;"> </span>terhadap Allah
kecuali yang sebenar</u>, walhal mereka telah mempelajari apa yang<span style="mso-spacerun: yes;"> </span>terdapat dalam (kandungan) al-Kitab ?. Negeri
Akhirat itu lebih baik (berbanding harta benda dunia) bagi orang-orang yang
bertaqwa. Tidakkkah mereka menggunakan aqal? </span></i><span style="mso-ansi-language: EN-US;"><span style="mso-spacerun: yes;"> </span>[al-‘Araf: 169]</span></div>
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<span lang="MS"><a href="http://www.blogger.com/blogger.g?blogID=37201653"><span dir="RTL" lang="AR-SA" style="color: windowtext; font-family: "Times New Roman","serif"; mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin; text-decoration: none; text-underline: none;">وَمَنْ أَظْلَمُ مِمَّنِ ٱفْتَرَىٰ عَلَى ٱللَّهِ كَذِباً
أَوْ قَالَ أُوْحِيَ إِلَيَّ وَلَمْ يُوحَ إِلَيْهِ شَيْءٌ وَمَن قَالَ سَأُنزِلُ
مِثْلَ مَآ أَنَزلَ ٱللَّهُ وَلَوْ تَرَىۤ إِذِ ٱلظَّالِمُونَ فِي غَمَرَاتِ
ٱلْمَوْتِ وَٱلْمَلاۤئِكَةُ بَاسِطُوۤاْ أَيْدِيهِمْ أَخْرِجُوۤاْ أَنْفُسَكُمُ
ٱلْيَوْمَ تُجْزَوْنَ عَذَابَ ٱلْهُونِ بِمَا كُنتُمْ تَقُولُونَ عَلَى ٱللَّهِ
غَيْرَ ٱلْحَقِّ وَكُنْتُمْ عَنْ آيَاتِهِ تَسْتَكْبِرُونَ</span></a></span><span style="mso-ansi-language: EN-US;"></span></div>
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<i><span lang="MS" style="font-size: 10.0pt; line-height: 115%;">Dan siapakah yang lebih zalim
daripada <span style="mso-spacerun: yes;"> </span>mereka yang berdusta terhadap
Allah dengan kebohongan atau orang yang berkata : “telah diwahyukan
kepadaku”,<span style="mso-spacerun: yes;"> </span>sedangkan tiadapun diturunkan
wahyu walaupun sesuatu ke atasnya., dan (begitu juga) orang yang mengatakan: :
“aku akan menurunkan (wahyu) seumpama apa yang diturunkan oleh Allah”?. Sekiranya
engkau melihat (kedahsyatan) golongan zalim itu (menderita) ketika menhadapi
maut, sedang para malaikat memukulnya dengan tangan-tangan<span style="mso-spacerun: yes;"> </span>mereka (dan berkata): “keluarkanlah nyawa-nyawa
kamu, hari ini kamu dibalas<span style="mso-spacerun: yes;"> </span>dengan azab
yang sangat menghinakan<span style="mso-spacerun: yes;"> </span><u>disebabkan<span style="mso-spacerun: yes;"> </span>dengan apa yang kamu katakan secara tidak
sebenarnya<span style="mso-spacerun: yes;"> </span>terhadap Allah</u>, dan kamu
selalu<span style="mso-spacerun: yes;"> </span>membesarkan diri daripada
ayat-ayat Allah”</span></i><span lang="MS"> [al-An’am :93]</span></div>
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<span style="mso-ansi-language: EN-US;">Kita tidak mendahului Allah dan Rasul-Nya dalam urusan-urusan istimewanya
yang berhubungan <span style="mso-spacerun: yes;"> </span>dengan Allah dan
Rasul, termasuklah kegunaan nama Allah itu sendiri oleh golongan kafir. Dalam
apa keadaan sekalipun, kita<span style="mso-spacerun: yes;"> </span>sentiasa
wajib mendepankan Allah dan Rasul walaupun<span style="mso-spacerun: yes;">
</span>kita punyai pertimbangan yang<span style="mso-spacerun: yes;">
</span>pada kita tersangat munasabah dan wajar.</span></div>
<div class="MsoNormal" style="margin-right: -42.55pt;">
<span lang="MS"><a href="http://www.blogger.com/blogger.g?blogID=37201653"><span dir="RTL" lang="AR-SA" style="color: windowtext; font-family: "Times New Roman","serif"; mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin; text-decoration: none; text-underline: none;">يٰأَيُّهَا ٱلَّذِينَ آمَنُواْ لاَ تُقَدِّمُواْ بَيْنَ
يَدَيِ ٱللَّهِ وَرَسُولِهِ وَٱتَّقُواْ ٱللَّهَ إِنَّ ٱللَّهَ سَمِيعٌ عَلِيمٌ</span></a></span><i><span style="font-size: 10.0pt; line-height: 115%; mso-ansi-language: EN-US;"></span></i></div>
<div class="MsoNormal" style="margin-right: -42.55pt;">
<i><span style="font-size: 10.0pt; line-height: 115%; mso-ansi-language: EN-US;">Wahai orang-orang yang beriman!,<span style="mso-spacerun: yes;"> </span>janganlah kamu mendahului<span style="mso-spacerun: yes;"> </span>Allah dan Rasul-Nya, dan bertaqwalah kepada
Allah, sesungguhnya Allah Maha Mendengar lagi Maha Mengetahui<span style="mso-spacerun: yes;"> </span></span></i><span style="mso-ansi-language: EN-US;"><span style="mso-spacerun: yes;"> </span>[al-Hujurat:1]</span></div>
<div class="MsoNormal" style="margin-right: -42.55pt;">
<span lang="MS"><a href="http://www.blogger.com/blogger.g?blogID=37201653"><span dir="RTL" lang="AR-SA" style="color: windowtext; font-family: "Times New Roman","serif"; mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin; text-decoration: none; text-underline: none;">وَمَا كَانَ لِمُؤْمِنٍ وَلاَ مُؤْمِنَةٍ إِذَا قَضَى
ٱللَّهُ وَرَسُولُهُ أَمْراً أَن يَكُونَ لَهُمُ ٱلْخِيَرَةُ مِنْ أَمْرِهِمْ
وَمَن يَعْصِ ٱللَّهَ وَرَسُولَهُ فَقَدْ ضَلَّ ضَلاَلاً مُّبِيناً</span></a></span></div>
<div class="MsoNormal" style="margin-right: -42.55pt;">
<i><span lang="MS" style="font-size: 10.0pt; line-height: 115%;">Tidak serkali-kali layak bagi mukmin
dan tidak juga bagi mukminah mempunyai pilihan sendiri apabila Allah dan
Rasul-Nya telah member keputusan dalam urusan mereka, dan sesiapa yang
mendurhakai Allah dan Rasul-Nya maka sesungguhnya dia telah tersesat dengan
kesesatan yang jauh<span style="mso-spacerun: yes;"> </span></span></i><span lang="MS">[al-Ahzab:36]</span></div>
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<b><span style="mso-ansi-language: EN-US;">Isu Bible versi bahasa Melayu yang menterjemahkan God kepada Allah perlu
dilihat secara menyeluruh</span></b><span style="mso-ansi-language: EN-US;">.<span style="mso-spacerun: yes;"> </span>Kita perlu bertanya kenapa terdapat golongan
kristian di barat beriya-iya<span style="mso-spacerun: yes;"> </span>menegaskan
yang God dalam kristian itu bukan <span style="mso-spacerun: yes;"> </span>Allah yang
terdapat dalam kepercayaan orang Islam . Sementara<span style="mso-spacerun: yes;"> </span>golongan kristian di rantau kita, rantau
ummat Islam, mahu menterjemahkan God kepada Allah pada terjemahan Bible bahasa
yang digunakan oleh ummah Islam?</span></div>
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<span style="mso-ansi-language: EN-US;">Kecuali mereka mahu menjinakkan kita kepada mereka, kecuali untuk
menipiskan tebal<span style="mso-spacerun: yes;"> </span>benteng yang kita bina untuk
memisahkan kepercayaan kita daripada kepercayaan mereka. Kecuali untuk
mengurangkan<span style="mso-spacerun: yes;"> </span>penolakkan kita terhadap
pegangan mereka.<span style="mso-spacerun: yes;"> </span>Sedangkan kita sentiasa
membaca surah al-Fatihah di dalam setiap rakaat sembahyang, yang kandungannnya
antara lain ; kita meminta berlindung dari kita terjerumus pada jalan orang
yang sesat, yakni antara maksudnya jalan orang kristian dan juga daripada jalan
orang yang dimurkai Allah, yakni antara maksudnya jalan orang yahudi.
Rasulullah sollallahu ‘alaihi wasallam mengarah kita agar membezakan penampilan
kita daripada penampilan mereka,<span style="mso-spacerun: yes;"> </span>Secara
jelasnya, kita diperentah Allah agar berpaling daripada qiblat awal di Bait
al-Maqdis , yang juga merupakan qiblat ummat yahudi dan kristian kepada qiblat
kita sendiri yakni Kaabah di Makkah. Kita wajib menjaga benteng pembeza antara
kita dengan mereka.</span></div>
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<span style="mso-ansi-language: EN-US;">Kita adalah ummat dakwah. Kita akan guna ruang yang ada untuk
menyebarkan kebenaran agama. Kita akan mengajak manusia kepada tauhid yang
menyelamatkan kehidupan mereka di dunia dan di akhirat. Dalam rangka dakwah
kepada Ahlu al-Kitab, kita akan mengajak mereka kepada Kalimah yang Sama antara
kita dan mereka; yakni mengakui ketauhidan Allah Subhanahu wa Ta’ala dan
menjauhi syirik.<span style="mso-spacerun: yes;"> </span>Kita akan mengajak
manusia kepada kenyataan yang ada di dalam sanubari mereka secara fitrah yakni
mengakui wujudnya<span style="mso-spacerun: yes;"> </span>Tuhan, Allah. </span></div>
<div class="MsoNormal" style="margin-right: -42.55pt;">
<span style="mso-ansi-language: EN-US;"><span style="mso-spacerun: yes;"> </span></span><span lang="MS"><a href="http://www.blogger.com/blogger.g?blogID=37201653"><span dir="RTL" lang="AR-SA" style="color: windowtext; font-family: "Times New Roman","serif"; font-size: 10.0pt; line-height: 115%; mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin; text-decoration: none; text-underline: none;">وَإِذْ أَخَذَ رَبُّكَ مِن بَنِيۤ ءَادَمَ مِن ظُهُورِهِمْ
ذُرِّيَّتَهُمْ وَأَشْهَدَهُمْ عَلَىٰ أَنفُسِهِمْ أَلَسْتُ بِرَبِّكُمْ قَالُواْ
بَلَىٰ شَهِدْنَآ أَن تَقُولُواْ يَوْمَ ٱلْقِيَامَةِ إِنَّا كُنَّا عَنْ هَـٰذَا
غَافِلِينَ</span></a></span><span dir="LTR"></span><span style="font-size: 10.0pt; line-height: 115%; mso-ansi-language: EN-US;"><span dir="LTR"></span><span style="mso-spacerun: yes;"> </span></span></div>
<div class="MsoNormal" style="margin-right: -42.55pt;">
<i><span style="font-size: 10.0pt; line-height: 115%; mso-ansi-language: EN-US;">Dan ketika Tuhan (Rab) engkau
mengeluarkan dari sulbi anak-anak Adam zuriat mereka, Tuhan mengambil kesaksian
mereka<span style="mso-spacerun: yes;"> </span>ke atas diri mereka sendiri,
yakni Tuhan bertanya: <span style="mso-spacerun: yes;"> </span>“Bukankah Aku ini
Tuhan (Rab) kamu?” .Mereka menyahut: “bahkan, kami menjadi saksi (atas
kebenaran itu)”.<span style="mso-spacerun: yes;"> </span>Agar di Hari
Qiyamah<span style="mso-spacerun: yes;"> </span>kamu idak mengatakan:“sesungguhnya
kami lupa dari kenyataan ini</span></i><span style="font-size: 10.0pt; line-height: 115%; mso-ansi-language: EN-US;">” [al- ‘Araf: 172]<span style="mso-spacerun: yes;"> </span></span></div>
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<span style="mso-ansi-language: EN-US;">Kesedaran<span style="mso-spacerun: yes;"> </span>wujudnya Allah, Tuhan <span style="mso-spacerun: yes;"> </span>yang menjadikan alam ini dan Tuhan yang menjadikan
manusia itu sendiri terdapat dalam kepercayaan kebanyakan agama, Begitupun kita
sedar agama seperti ajaran Buddha tidak pula mempunyai asas kepercayaan
terhadap wujudnya Tuhan, tidak percaya kepada wujudnya Hari Akhirat. Mereka
percaya perjalanan hidup di alam ini ditentukan oleh Hukum Karma, sementara tafakkur
mereka untuk mencapai ‘The Great Emptiness’. Berdasarkan perkiraan asas
sebeginilah kita tidak dapat memahami gerak-kerja yang sedang dilakukan di
peringkat antarabangsa yang bertujuan untuk mewujudkan ‘Common Ground’ antara
Islam dan Buddhism, serta antara agama-agama lain . Bagaimanapun isu ini tidak
pula mendapat respon<span style="mso-spacerun: yes;"> </span>dari tokoh-tokoh
agama dan aktivis politik di tempat kita sebagaimana mereka memberi respon
kepada Isu Kalimah Allah, walaupun pihak berkuasa di negara ini sendiri<span style="mso-spacerun: yes;"> </span>terlibat dalam gerak-kerja tersebut.</span></div>
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<span style="mso-ansi-language: EN-US;">Antara terjemahan tafsir al-Quran di dalam versi Inggeris yang paling
meluas sebarannnya adalah Tafsir Abdullah Yusuf Ali. Tafsir ini diulang-terbit
saban tahun semenjak pertama diterbitkan pada tahun 1934. Ianya diterbitkan
oleh berbagai penerbitan. Memang diakui <span style="mso-spacerun: yes;"> </span>terdapat kritikan dari sebahagian ilmuan Islam
tentang kandungan tafsir ini, antara yang dikritik ialah kisah percintaan
Saiyyidina Yusuf dan Zulaikha yang begitu terperinci, <span style="mso-spacerun: yes;"> </span>dipersoalkan kesahihannya. Begitu juga fahaman
Abdullah Yusuf Ali tentang muamalah Bank Coventional. Begitu pun <span style="mso-spacerun: yes;"> </span>kami belum ketemui kritikan ke atas tafsir ini
kerana di dalamnya kalimah Allah telah diterjermahkan sebagai God di dalam
bahasa Inggerisnya. Walaupun dalam terbitan baru, kalimah Allah yang diterjemah
sebagai ‘God’ telah kembali kekal sebagai ‘Allah’.<span style="mso-spacerun: yes;"> </span><span style="mso-spacerun: yes;"> </span>Maryam
Jameelah sekadar mengatakan beliau lebih menyukai<span style="mso-spacerun: yes;"> </span>terjemahan yang dilakukan oleh Muhammad
Marmaduke Pickthall berbanding Abdullah Yusuf Ali, kerana Pickthall mengekalkan
kalimah Allah dalam terjemahan Inggerisnya.</span></div>
<div class="MsoNormal" style="margin-right: -42.55pt;">
<span style="mso-ansi-language: EN-US;">Setelah mengambil kira ayat-ayat al-Quran yang telah kami sebut dan
ayat-ayat yang kami tidak sebut, kami memahami bahawa terjemahan ‘God’ kepada
‘Allah’ dalam huraian agama samawi, yahudi dan kristian bukanlah menyalahi
aqidah Islam secara langsung. Begitu juga terjemahan ‘Allah’ kepada ‘God’ yang
dilakukan oleh penulis-penulis muslim yang menggunakan bahasa Inggeris.</span></div>
<div class="MsoNormal" style="margin-right: -42.55pt;">
<b><span style="mso-ansi-language: EN-US;">Isu terjemahan ‘God’<span style="mso-spacerun: yes;"> </span>kepada ‘Allah’
atau ‘Allah’ kepada God <span style="mso-spacerun: yes;"> </span>adalah persoalan
feqah, bukan persoalan aqidah</span></b><span style="mso-ansi-language: EN-US;">.
Apabila kita menyebut sesuatu itu sebagai isu aqidah, bermakna ianya isu yang
tetap tanpa menerima sebarang perubahan. Ianya sudah disimpul-matikan.
Berlainan dengan isu feqah, isu yang secara relative lebih anjal. Jika ianya
memberi mudarat dan merugikan agama, maka ianya terlarang. Sebaliknya jika
ianya memberi manafaat dan menguntung agama, maka ianya sesuatu yang<span style="mso-spacerun: yes;"> </span>digalakkan.</span></div>
<div class="MsoNormal" style="margin-right: -42.55pt;">
<span style="mso-ansi-language: EN-US;">Kita menentang terjemahan ‘God’ kepada ‘Allah’ kerana kita baca ianya
dirancang untuk menjinakkan kita kepada agama mereka. Paling kurang<span style="mso-spacerun: yes;"> </span>supaya kita tidak menolaknya dengan keras dan
tegas. Ini adalah suatu langkah yang kita wajar<span style="mso-spacerun: yes;">
</span>berusaha untuk mencegahnya. <b>Sikap kita dalam persoalan ini telah kita
bina secara ijtihad . Ianya bukan berdasarkan nas yang putus. </b>Allah telah
berfirman:</span></div>
<div class="MsoNormal" style="margin-right: -42.55pt;">
<span lang="MS"><a href="http://www.blogger.com/blogger.g?blogID=37201653"><span dir="RTL" lang="AR-SA" style="color: windowtext; font-family: "Times New Roman","serif"; font-size: 9.0pt; line-height: 115%; mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin; text-decoration: none; text-underline: none;">وَلَنْ تَرْضَىٰ عَنكَ ٱلْيَهُودُ وَلاَ ٱلنَّصَارَىٰ
حَتَّىٰ تَتَّبِعَ مِلَّتَهُمْ قُلْ إِنَّ هُدَى ٱللَّهِ هُوَ ٱلْهُدَىٰ وَلَئِنِ
ٱتَّبَعْتَ أَهْوَآءَهُمْ بَعْدَ ٱلَّذِي جَآءَكَ مِنَ ٱلْعِلْمِ مَا لَكَ مِنَ
ٱللَّهِ مِن وَلِيٍّ وَلاَ نَصِيرٍ</span></a></span><span style="font-size: 9.0pt; line-height: 115%; mso-ansi-language: EN-US;"></span></div>
<div class="MsoNormal" style="margin-right: -42.55pt;">
<i><span style="font-size: 10.0pt; line-height: 115%; mso-ansi-language: EN-US;">Tidak akan sekali-kali yahudi
dan tidak nasara akan reda kepada engkau sehingga engkau mengikut Millah
mereka. Katakan (kepada mereka): “sesungguhnya Hidayah Allah itulah
sebenar-benar hidayah”. Dan sekiranya engkau mengikut hawa nafsu mereka (orang
yahudi dan nasara)<span style="mso-spacerun: yes;"> </span>selepas datang kepada
engkau<span style="mso-spacerun: yes;"> </span>ilmu (yakni kebenaran Islam) ,
maka tiadalah bagi engkau penjaga dan tiada penolong dari (azab) Allah </span></i><span style="mso-ansi-language: EN-US;">(al-Baqarah: 120]</span></div>
<div class="MsoNormal" style="margin-right: -42.55pt;">
<span style="mso-ansi-language: EN-US;"><span style="mso-spacerun: yes;"> </span></span><span lang="MS"><a href="http://www.blogger.com/blogger.g?blogID=37201653"><span dir="RTL" lang="AR-SA" style="color: windowtext; font-family: "Times New Roman","serif"; mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin; text-decoration: none; text-underline: none;">بَلِ ٱللَّهُ مَوْلاَكُمْ وَهُوَ خَيْرُ ٱلنَّاصِرِينَ</span></a></span><span dir="LTR"></span><span style="mso-ansi-language: EN-US;"><span dir="LTR"></span>*</span><span lang="MS"><a href="http://www.blogger.com/blogger.g?blogID=37201653"><span dir="RTL" lang="AR-SA" style="color: windowtext; font-family: "Times New Roman","serif"; mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin; text-decoration: none; text-underline: none;">يَا أَيُّهَا
ٱلَّذِينَ آمَنُوۤاْ إِن تُطِيعُواْ ٱلَّذِينَ كَفَرُواْ يَرُدُّوكُمْ عَلَىٰ
أَعْقَابِكُمْ فَتَنقَلِبُواْ خَاسِرِينَ</span></a><span dir="LTR"></span><span dir="LTR"></span> <b><span style="mso-spacerun: yes;"> </span></b></span></div>
<div class="MsoNormal" style="margin-right: -42.55pt;">
<i><span lang="MS" style="font-size: 10.0pt; line-height: 115%;">Wahai orang-orang yang beriman!,
sekiranya kamu taati orang-orang kafir, niscaya mereka mengkembalikan kamu ke
belakang, maka kamu bertukar menjadi orang-orang yang rugi. Bahkan (taatilah) Allah
Pelindung kamu, Dia-lah sebaik-baik Penolong<span style="mso-spacerun: yes;"> </span></span></i><span lang="MS"><span style="mso-spacerun: yes;"> </span>[Ali –‘Imran :149-150]<span style="mso-spacerun: yes;"> </span></span><i><span lang="MS" style="font-size: 10.0pt; line-height: 115%;"></span></i></div>
<div class="MsoNormal" style="margin-right: -42.55pt;">
<span lang="MS">Feqah datang
dengan lima (atau enam) maksud umum (kulliyat al-khams): (1) untuk menjaga
kesucian agama (2) untuk menjaga kehormatan nyawa (3) untuk menjaga kemulian
aqal (4) untuk menjaga kesucian keturunan (5) untuk menjaga pemilikan harta dan
(6) untuk menjaga kehormatan maruah .</span></div>
<div class="MsoNormal" style="margin-right: -42.55pt;">
<span style="mso-ansi-language: EN-US;">Maksud yang pertama (1) untuk menjaga kesucian agama itulah telah
melibatkan feqh al-jihad fi sabilillah dan juga hukum hudud ke atas orang yang
murtad.<span style="mso-spacerun: yes;"> </span>Ianya juga merangkumi semua
tindakan yang perlu diambil bersesuaian dengan kemampuan dan keadaan yang ada
untuk memelihara kesucian agama. Ini termasuklah segala langkah untuk<span style="mso-spacerun: yes;"> </span>mengelak dari terbukanya gejala murtad di
dalam masyarakat. Termasuklah larangan pengunaan kalimah Allah dalam Bible
versi<span style="mso-spacerun: yes;"> </span>Bahasa Melayu; yang kita baca
sebagai salah suatu daripada perancangan untuk menimbulkan kekeliruan batas
perbezaan antara agam Islam dengan agama mereka dan seterusnya melunakkan ummah
ini kepada ajaran kristian.</span></div>
<div class="MsoNormal" style="margin-right: -42.55pt;">
<span style="mso-ansi-language: EN-US;">Sekiranya kita berdakwah kepada kebenaran Islam kepada golongan
non-muslim terutama orang yahudi dan kristian, maka kita akan mengatakan kepada
mereka sebagaimana yang<span style="mso-spacerun: yes;"> </span>Allah ajarkan
kepada kita dalam ayat 64 Surah Ali –‘Imran. Kita menggunakan ‘common words’
untuk membawa mereka kepada Tauhid. Kita katakan kepada mereka yang Tuhan
mereka adalah Tuhan kita, yakni Allah; marilah kita tauhidkan Allah, jangan
syirikkan Allah, jangan sifatkan Allah dengan sifat-sifat yang tidak layak
bagi-Nya.</span></div>
<div class="MsoNormal" style="margin-right: -42.55pt;">
<b><span style="mso-ansi-language: EN-US;">Jadi persoalan ini, yakni menterjemahkan kalimah God kepada Allah adalah
persoalan feqah, persoalan ijtihadiyyah, persoalan untuk memenuhi tuntutan
maksud umum syari’at</span></b><span style="mso-ansi-language: EN-US;"> yang
pertama ; iaitu untuk memelihara kesucian agama, Ianya bukan persoalan aqidah
secara langsung. <b>Adalah keterlanjuran dan melampaui batas untuk menghukum ke
atas orang-orang yang berpandangan<span style="mso-spacerun: yes;"> </span>(atau
berfahaman) yang kalimah God dalam Bible itu boleh diterjemahkan kepada Allah itu
sebagai orang yang murtad dan syirik</b>. Kecuali<span style="mso-spacerun: yes;"> </span>apabila hukuman itu dikhususkan kepada
golongan daripada muslim yang<span style="mso-spacerun: yes;"> </span>reda
dengan perbuatan mensyirikkan Allah atau reda dengan perbuatan menyifatkan
Allah dengan sifat-sifat yang tidak layak bagi-Nya atau menganggap semua agama
membawa ajaran kebenaran yang dapat menyelamatkan manusia di dunia dan di
Akhirat. </span></div>
<div class="MsoNormal" style="margin-right: -42.55pt;">
<span style="mso-ansi-language: EN-US;">Semoga Allah mengampuni kita semua di atas keterlanjuran kita, dan
semoga Allah memberi kita kefahaman yang jernih tentang ajaran agama-Nya yang
mulia ini. Semoga kita dapat mengakui keterlanjuran kita dengan hati yang insaf
dan sikap yang terbuka. Kita diberi taufiq untuk bertaubat atas keterlanjuran
kita dan kesanggupan untuk meminta maaf kepada orang yang kita zalimi secar
sengaja ataupun tidak sengaja.<span style="mso-spacerun: yes;"> </span>Semangat
kita untuk membela agama, keghairahan kita untuk menjaga kesucian agama tidak sekali-kali
membenarkan kita untuk<span style="mso-spacerun: yes;"> </span>berkata dan
bertindak di luar batas-batas anjuran al-Quran dan sunnah Rasulullah sollallahu
‘alaihi wasallam.</span></div>
<div class="MsoNormal" style="margin-right: -42.55pt;">
<span style="mso-ansi-language: EN-US;">Semoga kita tidak terlalu gopoh untuk menjatuhkan hukuman ke atas
saudara-saudara kita sebelum kita <span style="mso-spacerun: yes;"> </span>menilik permasalahan itu dengan adil dan
cermat. Semoga apa sahaja kepentingan duniawi tidak akan mengelabui kita daripada
melihat kebenaran yang terdapat dalam ajaran al-Quran dan sunnah Rasulullah
sollallahu alaihi wasallam.</span></div>
<div class="MsoNormal" style="margin-right: -42.55pt;">
<span style="mso-ansi-language: EN-US;"><span style="mso-spacerun: yes;"> </span></span><span lang="MS"><a href="http://www.blogger.com/blogger.g?blogID=37201653"><span dir="RTL" lang="AR-SA" style="color: windowtext; font-family: "Times New Roman","serif"; mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin; text-decoration: none; text-underline: none;">إِنَّ ٱلدِّينَ عِندَ ٱللَّهِ ٱلإِسْلاَمُ وَمَا ٱخْتَلَفَ
ٱلَّذِينَ أُوتُواْ ٱلْكِتَابَ إِلاَّ مِن بَعْدِ مَا جَآءَهُمُ ٱلْعِلْمُ بَغْياً
بَيْنَهُمْ وَمَن يَكْفُرْ بِآيَاتِ ٱللَّهِ فَإِنَّ ٱللَّهَ سَرِيعُ ٱلْحِسَابِ</span></a><span dir="LTR"></span><span dir="LTR"></span> <b><span style="mso-spacerun: yes;"> </span></b><span style="mso-spacerun: yes;"> </span><a href="http://www.blogger.com/blogger.g?blogID=37201653"><span dir="RTL" lang="AR-SA" style="color: windowtext; font-family: "Times New Roman","serif"; mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: "Times New Roman"; mso-bidi-theme-font: minor-bidi; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin; text-decoration: none; text-underline: none;">فَإنْ حَآجُّوكَ فَقُلْ أَسْلَمْتُ وَجْهِيَ للَّهِ وَمَنِ
ٱتَّبَعَنِ وَقُلْ لِّلَّذِينَ أُوتُواْ ٱلْكِتَٰبَ وَٱلأُمِّيِّينَ
أَأَسْلَمْتُمْ فَإِنْ أَسْلَمُواْ فَقَدِ ٱهْتَدَواْ وَّإِن تَوَلَّوْاْ
فَإِنَّمَا عَلَيْكَ ٱلْبَلَٰغُ وَٱللَّهُ بَصِيرٌ بِٱلْعِبَادِ</span></a></span><span style="mso-ansi-language: EN-US;"></span></div>
<div class="MsoNormal" style="margin-right: -42.55pt;">
<i><span lang="MS" style="font-size: 10.0pt; line-height: 115%;">Sesungguh satu-satunya agama di sisi
Allah adalah Islam, tiada berselisih<span style="mso-spacerun: yes;">
</span>mereka<span style="mso-spacerun: yes;"> </span>yang telah diberikan Kitab
kecuali sudah sampai kepada mereka ilmu (tentang kebenaran) tetapi kedengkian
antara mereka, sesiapa yang kufur kepada ayat-Ayat Allah, maka sesungguhnya
Allah amat cepat perkiraaan-Nya. Maka sekiranya mereka berhujjah dengan engkau,
maka katakan kepada mereka: “ Aku menyerahkan diriku kepada Allah, begitu juga
dengan pengikutku”. Katakan kepada mereka yang<span style="mso-spacerun: yes;">
</span>diberi kitab dan mereka yang buta huruf (tanpa kitab): “tidakkah kamu
mahu memeluk<span style="mso-spacerun: yes;"> </span>Islam?, sekiranya mereka
memeluk Islam, maka sesungguhnya mereka<span style="mso-spacerun: yes;">
</span>telah memperolihi hidayah, sekiranya mereka menolak, maka kewajiban ke
atas engkau adalah untuk menyampaikan (seruan agama), Dan Allah Maha melihat
hamba-hamba-Nya</span></i><span lang="MS"> [ali-‘Imran:19]</span></div>
<div class="MsoNormal" style="margin-right: -42.55pt;">
<span lang="MS">Wallahu ‘alam.</span></div>
<div class="MsoNormal" style="margin-right: -42.55pt;">
<br /></div>
<div class="MsoNormal" style="margin-right: -42.55pt;">
<i><span lang="MS" style="font-size: 9.0pt; line-height: 115%;">Kami mula menilik ayat-ayat dalam
al-Quran dalam rangka mencari nas-nas yang menunjukkan terjemahan ‘God’ kepada
Allah adalah terlarang, bagi kami ketika itu ianya adalah soal aqidah.
Sebaliknya selepas itu kami dapat mengerti dalam keterbatasan faham kami
terhadap ayat-ayat al-Quran, <span style="mso-spacerun: yes;"> </span>kami dapati
ianya tidak sebagaimana anggapan awal kami. Alhamdulillah atas kesedaran yang
tiada nilaian duniawi yang telah Allah augerahkan ini. Semoga sebarang ketergelinciran
kami akan mendapat bantuan tangan-tangan yang akan mengheret ubun-ubun <span style="mso-spacerun: yes;"> </span>kami ke Jalan yang jelas dan benar. Alhamdulillah,
kami mula membuat catitan ini pada pertengahan bulan Rabi al-Awwal yang penuh
keberkatan. Selawat dan salam bercucuran ke atas Rasul kekasih Tuhan, begitulah
ke atas keluarga baginda keluarga pilihan, para sahabat<span style="mso-spacerun: yes;"> </span>yang dianugerahi nikmat untuk bersama
Junjungan, selawat dan salam yang tiada berkeputusan sepanjang zaman.</span></i></div>
<div class="MsoNormal" style="margin-right: -42.55pt;">
<i><span lang="MS" style="font-size: 9.0pt; line-height: 115%;">Depan Masjid Salor</span></i></div>
<div class="MsoNormal" style="margin-right: -42.55pt;">
<i><span lang="MS" style="font-size: 9.0pt; line-height: 115%;">Tengah Malam 10 Rabi al-Akhir 1434</span></i></div>
<div class="MsoNormal" style="margin-right: -42.55pt;">
<br /></div>
<div class="MsoNormal" style="margin-right: -42.55pt;">
<br /></div>
<div class="MsoNormal" style="margin-right: -42.55pt;">
<br /></div>
pelunggulhttp://www.blogger.com/profile/06518718995914530791noreply@blogger.com0tag:blogger.com,1999:blog-37201653.post-26762101716119225252013-01-16T15:09:00.005-08:002013-01-16T15:09:47.661-08:00Apabila Nilai Berubah Mengikut Selera Manusia, Terurai Daripada Tambatan Agama<br />
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Opinion | Banning prostitution a way to control women’s sexuality</h1>
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James Giles</div>
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January 10, 2013 - 12:16 </div>
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Any
attempt to ban prostitution, the author argues, is an attempt to remove
a woman's freedom of choice over her own body and own sexuality</div>
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The recent decision by the Danish government to not proceed with <a href="http://www.cphpost.dk/news/politics/ban-sex-purchases-looking-unlikely">effectively banning prostitution</a> should be welcomed by anyone who values women’s autonomy and equality.<br />
From the beginnings of human history, people have tried to control
women’s sexuality. Laws designed to restrict women’s sexuality can be
found in many cultures: laws forcing women to wear veils, headscarves or
burkas; laws disallowing women to wear make-up or to go out in public
without a male family member; laws forcing women to undergo virginity
tests or to hide away when they are menstruating; laws restricting
women’s access to birth control or abortion; and laws restricting women
from earning money from sex.<br />
All of these laws and regulations have one thing in common: namely,
the attempt to remove a woman’s freedom of choice over her own body and
own sexuality.<br />
Those who want to make women’s sex work illegal try to argue that
they are doing it for women’s own good. But that is the same assertion
made by those who require women to wear headscarves, undergo virginity
tests or not go out in public without a male family member.<br />
These laws too are purportedly designed for a woman’s “own good”. It
does not, however, take great powers of perception to see that making it
illegal for women to not wear headscarves or go out alone are little
more than ways of controlling women and their sexuality. But if it is
obvious that these laws are merely methods of controlling women’s
sexuality, then it should equally be obvious that making it illegal for
women to earn money from sex is also merely a method of controlling
women’s sexuality.<br />
One thing that has made it difficult for some people to see this is
that many of the groups who are trying to make sex work illegal in
Denmark are women’s advocacy groups. This gives the impression that
outlawing sex work must be for women’s own good.<br />
This is because it would seem that women’s advocacy groups would
naturally want what is best for women. The problem, however, is that one
does not need to be a man to oppress a woman. Women can also oppress
women.<br />
The well-known anthropologist Mary Douglas has shown how women in
certain cultures use cultural rules surrounding menstruation – for
example, being confined during menstruation – to oppress other women and
to attempt to limit a rival female’s sexual behaviour.<br />
Could it be that those women who are trying to stop other women from
engaging in prostitution are doing the same thing? It seems clear that
many women, even in Denmark, do not like the idea of their partners
having sex with other women.<br />
Prostitutes are clearly women who are sexually available for any man,
including the partners of the women who want to make prostitution
illegal. A woman attempting to make other women’s prostitution illegal
can thus easily be seen as an attempt to limit a rival female’s sexual
behaviour.<br />
Of course in the Danish case, the groups who are advocating to make
prostitution illegal are trying to make the buying of sex illegal, not
the selling of sex. In this case it might give the appearance that it is
the customer of the sex worker who is being controlled rather than the
prostitute herself.<br />
But this is neither here nor there; for in the wider picture, the
result is the same: namely, the outlawing of prostitution. Indeed,
outlawing the buying rather than the selling of sex looks very much like
a cover-up. That is, it is an attempt to hide the fact that the ban is
merely one more attempt to control a woman’s right to decide her own
sexuality.<br />
The expected reply to this is to point out how women prostitutes are
often exploited and abused by both their employers and customers, how
illegal immigrants are sometimes coerced into prostitution with threats
of turning them over to the authorities, and so on. Consequently, the
argument goes, outlawing prostitution would save those in prostitution
from this sort of treatment.<br />
The difficulty with this reply, however, is that none of these
problems are problems with prostitution in itself. Rather, they are
problems stemming from the government’s inconsistent treatment of
prostitutes and the marginalisation of prostitution as a legitimate
profession.<br />
Thus, in Denmark it is legal to be a prostitute, and prostitutes,
like anyone else, are expected to pay taxes. Yet prostitutes are not
entitled to protection under employment legislation or to unemployment
benefits. Not only is this inconsistent, but it sends the clear message
to everyone (including those who would exploit prostitutes) that
prostitutes are looked down upon by the authorities and not deemed to be
worthy of society’s full protection. It is no wonder then that those
involved in crime move in to take advantage of prostitutes.<br />
What has created the criminal environment that often surrounds
prostitution is therefore not the nature of the profession, but rather a
lack of government protection for those in the profession. The same
thing could happen with any profession.<br />
Thus, were taxi drivers or hairstylists looked down upon by the
authorities and denied legal protection or unemployment benefits,
criminals would quickly move in to take advantage of the situation and
exploit them. The answer, then, would not be to make the purchase of a
taxi ride or a haircut illegal, but rather to give taxi drivers or
hairstylists the same respect and legal protections as anybody else. In
the same way, the answer is not to make the purchasing of prostitution
illegal, but rather for the government to afford prostitutes the same
respect and legal safeguards as any other workers.<br />
In her recent New Year’s address PM Helle Thorning-Schmidt said that
freedom, equality, and safety were the fundamental values upon which the
Danish community is built. If this is true, then the government should
uphold these values in their treatment of prostitutes.<br />
Prostitutes should have the freedom to pursue their authorised
profession, equality with other workers, and the safety provided by the
full protection of the employment laws.<br />
<br />
<i>The author is a lecturer in philosophy and the author of ‘The Nature of Sexual Desire</i>pelunggulhttp://www.blogger.com/profile/06518718995914530791noreply@blogger.com0tag:blogger.com,1999:blog-37201653.post-62365860419546665442013-01-16T15:07:00.002-08:002013-01-16T15:07:36.170-08:00Secularism Destroy Human Integrity<br />
<br />
<div id="date">
Monday, Jan. 7, 2013</div>
<br />
<h1 id="headline">
Christianity vs. secularism</h1>
<br />
<div id="writer">
By <b><a href="http://www.japantimes.co.jp/text/JTsearch5.cgi?term1=KEVIN%20RAFFERTY">KEVIN RAFFERTY</a></b><br />
</div>
<div class="JTcredit">
Special to The Japan Times</div>
<div id="mainbody">
<div class="JTparagraph">
HONG KONG — Pope Benedict XVI had a busy holiday
season, as you might expect, since it is a sacred time for Catholics and
other Christians. He set himself the difficult-to- impossible task of
trying to put Christ back into Christmas.</div>
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<div class="JTparagraph">
In his Christmas homily the pope pleaded with
Christians to make space for God in their lives: If practicing
Christians have no room for God, He does not have much future among
humanity.</div>
<div class="JTparagraph">
For the rest of the world, the question might
be: Is it time to abolish Christmas? Christmas has come and Christmas
has gone, but did anybody notice?</div>
<div class="JTparagraph">
Of course, we noticed the endless Muzak playing
in shopping malls worldwide, talk of angels singing on high, mummy
kissing Santa Claus, flying reindeer and other unlikely UFOs. Even in
hardly believing Japan it was difficult to escape the wretched tinkling
noise.</div>
<div class="JTparagraph">
Most places in the world celebrate Christmas
for holidays and partying. But fewer and fewer people really believe in
Christ in Christmas, the fairy story of the birth of a God-child in an
outhouse.</div>
<div class="JTparagraph">
So why not accept the reality and feasting and fun, as the ancient pagans did before Christians hijacked the festival?</div>
<div class="JTparagraph">
Hong Kong, celebrating its self-proclaimed
reputation as "Asia's world city," has shown the rest of the world the
way in calling the period from Nov. 23 until New Year's Day
"WinterFest." The city's tourist board makes a genuflection toward
Christianity, claiming that its celebration offers "a unique spin on
Christmas festivities."</div>
<div class="JTparagraph">
With the promise of bringing a Tiffany's makeover
for staid Statue Square in the city center, winter sales, festive foods
and menus, entertainment and a pyrotechnic welcome for the new year,
its bottom line message is plain — "in keeping with Hong Kong WinterFest
tradition, shop, eat, drink and be merry."</div>
<div class="JTparagraph">
No one should be surprised by Hong Kong's
strident secular leadership. According to international surveys, only 22
percent of its people say that religion has any part in their daily
lives, not far behind Estonia, where only 14 percent think religion is
important.</div>
<div class="JTparagraph">
In Japan, religious believers are 25 percent.</div>
<div class="JTparagraph">
Increasingly and globally, except in stern
Muslim countries, this is a secular age where people are shrugging off
the superstitions of religion and believe that life is for the living
without the nonsense of fairy stories, extraterrestrial powers or a new
life beyond the grave.</div>
<div class="JTparagraph">
Even in the Roman Catholic Church, the central
bastion of Christianity, hundreds of thousands of men have left the
priesthood. Others have been caught in the terrible scandal and sin of
abusing children. Catholic worshippers, especially in the West, have
been deserting in droves.</div>
<div class="JTparagraph">
How many of the pope's army of 1.2 billion baptized Catholics are actually regular churchgoers?</div>
<div class="JTparagraph">
No one has reliable figures, but at best 30
percent or 400 million people. That's a large number but a small 6
percent minority of the Earth's population of 7 billion. Why should such
a small rump clinging to old myths make decisions for the whole world?</div>
<div class="JTparagraph">
But hold on: Are Hong Kong and Japan and
other secular places moving too fast and too far? A modern world that
puts its selfish faith in the material here and now is exacerbating a
terrible divide between those who have and those who are squeezed to the
margins.</div>
<div class="JTparagraph">
If you want to see the impact of money on a
godless society, look to China. There, shopping malls are the swankiest,
groaning with luxury brand goodies. Economic growth has created more
than a million millionaires. But corruption is rife and hundreds of
millions of Chinese have been lucky to pick up crumbs from the economic
miracle. The Gini coefficient, which measures inequality, rose to an
incredible 0.61 in 2010, according to a recent survey. Anything above
0.4 is considered dangerously unequal. The government last month refused
to release its own figures for the coefficient, citing the ubiquitous
need to preserve state secrets.</div>
<div class="JTparagraph">
The savage irony is that China's miraculous
economic growth has undermined what was undoubtedly a highly moral
system — communism.</div>
<div class="JTparagraph">
Lord (Jonathan) Sacks, the chief rabbi of the
Commonwealth, bravely makes the argument for organized religion claiming
that religion is a great survivor: "Superpowers tend to last a century;
the great faiths last millenniums," says Sachs. He claims that the
great religions offer the moral compass, including altruism that allows
communities to be built and society to survive destructionist
tendencies.</div>
<div class="JTparagraph">
Pope Benedict in his Christmas homily said
Christianity put great store on the dignity of each person because
humans are created in the image of God: "If God's light is extinguished,
man's divine dignity is also extinguished. Then the human creature
would cease to be in God's image, to which we must pay honor in every
person, in the weak, in the stranger, in the poor."</div>
<div class="JTparagraph">
In the Financial Times last month, Benedict wrote
that Christians are committed to fighting against poverty and they work
for a more equitable sharing of the Earth's resources out of concern
for the "supreme dignity of every human being, created in God's image.
... The belief in the transcendent destiny of every human being gives
urgency to the task of promoting peace and justice for all."</div>
<div class="JTparagraph">
Yet Benedict is an enigma. He is one of the
world's sharpest thinkers, and he recently wrote the third volume of his
book on Jesus, in which he got a lot of publicity for the wrong
reasons. He claimed that there was no evidence that cattle were present
at the birth of Christ. He is correct, since the birth was probably in a
cave — not the stable of tradition — though the pope's own Christmas
card shows animals in attendance.</div>
<div class="JTparagraph">
He also claimed that the angels did not sing
to the shepherds, but only spoke to them of about the birth of the
Savior Christ. What a killjoy pope: With such Good News, surely the
angels would not be whispering, but would be singing gloriously with the
sweet melodies of a Mozart and the faith of a Beethoven.</div>
<div class="JTparagraph">
Benedict has tried to be a modern pope, and
last month opened a Twitter account, which has attracted a million
followers. But he has not been able to discard his stern unforgiving
bureaucratic past.</div>
<div class="JTparagraph">
It is now 50 years since the Vatican Council
began its work to open the church to the world. Blessed Pope John XXIII
told the council fathers that they should engage with the world and
"make use of the medicine of mercy rather than of severity" in dealing
with everyone.</div>
<div class="JTparagraph">
But the current pope, one of whose titles is
"the Servant of the servants of God," has reacted as if he is still
"God's Rottweiler" — the epithet he won when in charge of doctrine
before becoming pope. Priests, and even bishops, who dare to suggest
that for practical reasons the church should consider married priests or
women priests or even — horror of horrors — take a new look at
sexuality have been unceremoniously sidelined or dismissed.</div>
<div class="JTparagraph">
In terms of liturgy and disciplines, Benedict
is taking the church back into the holy smells and bells of its former
European stronghold. This is a mistake, not least because Europeans have
succumbed to the secular disease.</div>
<div class="JTparagraph">
More important, it is a denial of the promise
of the baby Christ who was born in poverty for all humans. The Jesuit
Cardinal Carlo Maria Martini in his final interview last year claimed
that "the church is 200 years behind the times" and is weighed down by
well-being, "like the rich young man who went away sad when Jesus called
him to be his disciple."</div>
<div class="JTbio">
Kevin Rafferty was editor of The Universe, the best-selling Catholic newspaper in English.</div>
</div>
pelunggulhttp://www.blogger.com/profile/06518718995914530791noreply@blogger.com0tag:blogger.com,1999:blog-37201653.post-8795047071361690392012-09-21T18:50:00.003-07:002012-09-21T18:50:22.745-07:00Peranan Kuman : Kita semakn Memerlukan Kuman<h2 itemprop="headline">
<span class="spArticleTopicLine">Crucial Colonizers </span><span class="spArticleHeadLine">Western Lifestyle Disturbing Key Bacterial Balance</span></h2>
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By Jörg Blech</div>
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<img align="middle" alt="Research on indigenous populations in the Amazon is showing just how much the Western lifestyle has unbalanced crucial microbial flora in our bodies." border="0" class="spPanoImageTeaserPic" height="250" src="http://cdn3.spiegel.de/images/image-404012-panoV9free-holg.jpg" title="Research on indigenous populations in the Amazon is showing just how much the Western lifestyle has unbalanced crucial microbial flora in our bodies." width="520" /><img alt="Zoom" border="0" class="spPicZoom spIEsixPng" src="http://www.spiegel.de/static/sys/v9/icons/ic_lupe.png" title="Zoom" />
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REUTERS</div>
Research on indigenous populations in the Amazon is showing
just how much the Western lifestyle has unbalanced crucial microbial
flora in our bodies.<br />
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<strong>Trillions of
bacteria living in and on the human body play a vital role in preserving
health. But C-section births, antibiotics and excessive hygiene have
been disturbing our microbial balance and possibly contributing to
intestinal ailments, obesity, allergies and autism.</strong></div>
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Deep in the Amazon basin, where traditional hunter-gatherers still
live, researchers gave the indigenous population a lesson in biology.
They used posters to explain to the inhabitants of the rain forest that a
human being is never alone. Invisible, tiny creatures known as bacteria
live on and inside our bodies -- and they can be quite useful.<br />
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The lesson was part of a project to research the bacteria of the local
people. "When we asked them for samples of their feces, the people
laughed," said one of the participating biologists, Maria Gloria
Dominguez-Bello, from the University of Puerto Rico. Researchers
succeeded in winning their trust, and the inhabitants of 10 huts allowed
them to take swab samples, not only from their stool, but also from
their hands, feet, noses and mouths.
The search for microbes aims to shed light on the nature of mankind's
original bacterial flora. These indigenous test subjects have had
almost no contact with outside civilization. Their bacteria are a
virtually unadulterated product of evolution. Microorganisms help digest
food, supply the body with vitamins, train the immune system and ward
off harmful pathogens.<br />
But how do these tiny benefactors fair when their host is exposed to a
Western lifestyle? To answer this question, researchers not only took
swabs from the traditional people living in the rainforest, but also
from people in more highly developed locations in the Amazon basin, in
larger settlements, in the Peruvian provincial capital Iquitos, and in
Manaus, a Brazilian city with a population of nearly 2 million.<br />
The 200 collected samples are still being analyzed in an American
laboratory. But results might indicate that a Western lifestyle is
harmful to bacterial colonists. Indeed, the use of antibiotics along
with the rising number of cesarean section births, the increasing
popularity of small families and excessive hygiene are threatening the
microscopic helpers. "We believe these changes (in the microbial
diversity) might be behind some of the most common diseases associated
with modernity," says Dominguez-Bello.<br />
Similar concerns are shared by Martin Blaser, a professor of
microbiology at New York University in Manhattan, who also took part in
the expedition to the Amazon region. "Our bacteria are not accidental;
we have them for a reason," says Blaser. "Some of these useful guys are
disappearing. As a consequence, human physiology is changing and
therefore human health."<br />
Physicians and biologists used to merely view these infinitesimally
small creatures as pathogens, bacilli that weigh only 0.000000000001
grams but can kill a human being weighing 100,000 grams. But for some
time now, scientists have recognized the vital importance of these
microorganisms that accompany us every day. A balance between these
permanent residents and their human hosts is crucial to maintaining what
we call good health.<br />
"We always looked at the bad guys," says Willem de Vos, a
microbiologist at Wageningen University in the Netherlands. "But now
we're looking at the good guys to understand how they preserve our
health."<br />
<b>The Human Superorganism</b>
<br />
Until recently, researchers had not yet discovered all the things
that creep and crawl inside and over the surface of our bodies. Since
many microorganisms could not be cultivated in a Petri dish, they
remained unknown. But now these colonists can be identified based on
minute samples of genetic material. Thanks to advanced methods,
microbiologists can use even the tiniest traces of DNA -- such as in a
fleck of skin or on dental plaque -- to identify different species of
bacteria.<br />
In Europe, China and the United States, researchers have catalogued
the colonists of hundreds of people. According to these findings, every
human being lives in a microbial bubble. In addition to viruses,
protozoa and fungi, more than 100 trillion bacteria, belonging to over
1,000 species, colonize the surface and deep layers of skin on our
bodies (see graphic). They possess more than 100 times as many genes as
their large host.<br />
From a microbiologist's point of view, Homo sapiens is not an
individual but, rather, a superorganism that only thrives because the
members of this community have been living together since primeval
times. Intestinal bacteria contribute 36 percent of the small molecules
that are present in human blood. These tiny organisms process vegetable
sugar molecules and thus meet 10 percent of the caloric intake
requirements of the human ecosystem. The aggregate of all inhabitants of
the body, the so-called human microbiota, constitutes an independent
organ. Weighing in at 2 kilograms (4.4 pounds), it's heavier than the
brain and has a biochemical activity that is comparable to the liver's.<br />
This superorganism has evolved over millions of years -- and doesn't
cope well with some of the innovations of the modern world. Antibiotics,
for instance, may destroy dangerous bacteria, but beneficial ones also
unfortunately suffer. Only two treatment cycles of the synthetic
antibiotic ciprofloxacin are enough to deal a painful blow to the
microbiota. Although the intestinal bacteria eventually grow back, it's
now known that they don't regain their original degree of diversity.<br />
Nevertheless, antibiotics continue to be carelessly prescribed to
patients. In the US, the average child will have taken antibiotics
between 10 and 20 times by the time he or she reaches the age of 18.
This has prompted New York-based researcher Martin Blaser to refer to
the "disappearing human microbiota." In medical journals, alarmed
physicians have warned that the body's naturally healthy symbiosis is,
in many cases, transforming into a debilitating microbial imbalance
known as dysbiosis.<br />
<b>Dangerous Microbial Imbalances</b>
<br />
People affected by such microbial imbalances are often prone to
allergic disorders, chronic inflammation of the small intestine,
intestinal cancer, Type 2 diabetes and pathological obesity. Recent
studies indicate that an impoverished flora could even be a contributing
factor for Alzheimer's, Parkinson's, multiple sclerosis and autism.<br />
The sophisticated, yet delicate nature of microbial life becomes
apparent right at birth. When a newborn slides through the birth canal,
it is automatically inoculated with lactobacilli from the mother's
vagina -- precisely the bacteria that the infant requires to digest the
mother's milk.<br />
But during a C-section, this natural colonization can no longer take
place. The baby is colonized at random, often by airborne bacteria from
surfaces within the delivery room.<br />
The microbiota of C-section children differ from their naturally born
peers even a full seven years after birth. "The disappearance of
microbes that play physiological roles early in life is particularly
worrisome," says Blaser. "Perhaps they are missing in certain phases of
the child's development."<br />
What's more, a study of 1,255 mother-child pairs in Massachusetts
indicated an increase in body weight. Of the children who were born in a
natural manner, 7.5 percent were obese at the age of three -- compared
to 16 percent of the C-section children.<br />
Based on experiments with animals, Blaser has discovered that an
abnormal bacterial colonization can cause excess weight. The New York
physician fed mice a steady low dose of antibiotics for weeks, and then
studied their colonization patterns. The drugs had changed the
composition of the intestinal bacteria -- and thus also the animals'
metabolism. The bacteria in treated mice activated more genes that
transform sugar into fat.<br />
Farmers are familiar with this phenomenon. They mix antibiotics into
pig, cattle and chicken feed to promote growth and fatten up the animals
more quickly -- a practice that is now banned in Germany. Blaser
assumes that the drugs have the same effect on children. "Instead of the
continuous, low-dose antibiotics that are administered on the farm, we
are giving our children short, high-dose pulses," he warned in an
article in <i>Nature Reviews Microbiology</i> in 2009.<br />
A study of 11,000 children published in the <i>International Journal of Obesity</i>
came to the same conclusion. According to the findings, children who
were treated with antibiotics during the first six months of their lives
have a 22 percent higher probability of being obese at the age of
three.<br />
In addition to increased body weight, a dysbiosis may also be
connected with the susceptibility to allergic disorders and inflammation
of the intestine. The immune system needs contact with intestinal
bacteria in order to be able to differentiate between foreign cells and
the body's own cells. If the diversity of bacteria is diminished, the
immune system learns the wrong lessons. It classifies the body's own
cells as foreign cells, which triggers allergic reactions.<br />
Many people with autism have an abnormal digestive tract, as well. No
one knows exactly why this is, but individuals with autism apparently
have different intestinal bacteria than people without autism. For
instance, they are missing the beneficial rod-shaped bacteria of the
Bacteroides genus. Researchers at Columbia University, in New York,
believe this allows harmful microbes to multiply. They examined the
intestinal flora of 23 autistic children -- and discovered in 12 of the
samples so-called Sutterella bacteria, which don't belong there.<br />
<b>Enriching Microbial Flora</b>
<br />
There are now more than 25 different diseases and syndromes --
ranging from Alzheimer's and arteriosclerosis to depression and
rheumatism -- that have been linked to an abnormal microflora.<br />
This is good news for the food industry. It already sells so-called
probiotic drinks and yogurts that contain lactic acid bacteria and
allegedly improve the intestinal flora. But independent studies claim
this is nonsense, saying that the bacteria ingested with the food
usually don't even manage to colonize the intestinal tract. Experiments
on humans have shown that, regardless of whether the test subjects ate
probiotic yogurt every day or not, it had no influence on the
composition of their microbiota.<br />
A more promising method is to transplant bacteria from the stool of a
healthy individual to a recipient. During fecal bacteriotherapy -- also
known as fecal microbiota transplantation, or FMT -- the donated
material is checked for parasites, such as tapeworms, stirred in a
saline solution and administered via a tube or an enema. The method is
already recommended for the treatment of chronic diarrhea. Researchers
say that it could one day also be used to treat obesity and diabetes.<br />
Willem de Vos, from Wageningen University, recently conducted a study
with 18 men who were obese and had an abnormal sugar metabolism. Half
of the patients had feces from slender, healthy donors flushed into
their intestines. The others constituted the control group and were
given samples of their own stool.<br />
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Six weeks later, the overweight subjects who had received foreign
matter had a richer intestinal flora. No less than 16 bacterial strains
had shown vigorous growth. The individuals' sugar metabolism had also
normalized. By contrast, there were no such changes among the
individuals in the control group.
Now, de Vos is looking for particularly beneficial bacterial strains
that he intends to use to develop a groundbreaking microbiota
transplant. He can draw on a collection of over 5,000 samples. But these
stem from people from countries like Germany, Finland and the US -- and
may have been ruined by a Western lifestyle.<br />
Microbe hunters Dominguez-Bello and Blaser have perhaps been
searching at just the right location. They hope that the formula for the
best fecal therapy will come from the rainforests of South America.<br />
</div>
<i>Translated from the German by Paul Cohen</i>pelunggulhttp://www.blogger.com/profile/06518718995914530791noreply@blogger.com0tag:blogger.com,1999:blog-37201653.post-23092012687756612042012-09-06T16:28:00.001-07:002012-09-06T17:21:56.572-07:00<span class="jp-breadcrumb-color"></span>
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<span id="ctl00_ContentPlaceHolder1_article_control_lblTitle">Jewcology: Praying for a sustainable world</span>
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<span class="author" id="ctl00_ContentPlaceHolder1_article_control_lblAuthor"><span class="ExpertOrAutherLink">By EVONNE MARZOUK</span></span>
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<span class="datetime" id="ctl00_ContentPlaceHolder1_article_control_lblDateAndHour">09/05/2012 16:46</span>
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<span class="teaser" id="ctl00_ContentPlaceHolder1_article_control_lblTeaser">It's time to think of prayer as a tool for environmental change, rabbis say.</span>
</h2>
<img alt="Earth" id="ctl00_ContentPlaceHolder1_article_control_image" src="http://www.jpost.com/HttpHandlers/ShowImage.ashx?ID=202324" style="border-width: 0px; height: 236px; width: 370px;" title="Earth" />
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“Change your light bulb! Call your senator! Buy a hybrid car!” Today’s
environmental movement seems to focus strongly on doing. There are
things to buy, actions to take, policies to advocate. <br /><br />It is
rare for environmentalists to think of prayer as a tool for change. Yet
Jewish teachings express a very different view of prayer. Prayer is one
of the key tools that God has given us to change the world, and it is
our responsibility and opportunity to pray for the health of the earth
and human civilization living on it and with it.<br /><br />At the moment before humans were first created, the Torah expresses an important lesson about our role in creation:<br /><br />Now
all the plants (<span style="font-style: italic;">siah</span>) of the field were not yet on the earth and all
the herbs of the field had not yet sprouted, for God had not yet
sent rain upon the earth and there was no man to work the soil.” (Gen.
2:5) <br /><br />Rashi comments based on the Talmud:<br /><br />“For what is
the reason that God had not yet sent rain, because there was no man to
work the land and there was no one to acknowledge the goodness of the
rain, and when man came and knew that they (the rain) are a need for the
world, he prayed for them and they came down, and the trees and grasses
sprouted.” <br /><br /><br /><br />In this understanding of our creation
story, the very first task of the person is recognizing God, and then
praying to God on behalf of creation. As Rabbi Daniel Kohn explains
(based on Rabbi Abraham Isaac Kook), one of the first acts of humans on
this planet was to care for creation – by praying for it. <br /><br />Traditionally,
Jews pray three times a day. The Talmud identifies Isaac as
instituting the afternoon prayer service, based on the verse: “And Isaac
went out to <span style="font-style: italic;">su’ah</span> in the field before evening” (Gen. 24:63). The word
“<span style="font-style: italic;">su’ach</span>” is unclear, but the Sages conclude that he was praying based on
the linguistic similarity between this word and another reference for
prayer in the Psalms.<br /><br />Based on this, Rabbi Natan Sternhartz
teaches: “Meditation and prayer are called '<span style="font-style: italic;">sichah</span>.' A plant or shrub is
called '<span style="font-style: italic;">si'ach</span>.' When the plants of the field begin to return to life
and grow, they all yearn to be included in one's <span style="font-style: italic;">sichah</span>, in meditation
and prayer." This implies that not only does God want our prayers for
the creation – the natural world is seeking them, as well. <br /><br />Perhaps
reflecting the importance of the prayer-human-creation relationship,
the liturgy of Jewish prayers is filled with nature imagery and
recognition of our dependence on natural resources. Nature takes on
symbolic roles in relationship to humanity, to God, and to righteous
activities for which we are encouraged to strive:<br /><br />“A righteous
person will flourish like a date palm, like a cedar in the Lebanon he
will grow tall. Planted in the house of Hashem, in the courtyards of our
God they will flourish. They will still be fruitful in old age,
vigorous and fresh they will be.” <br /><br />Jewish prayers also help us
recall and appreciate the beauty and consistency of nature, and how much
we rely upon it and its Creator. This constancy is alluded to in the
Psalm (repeated each morning in the Jewish liturgy):<br /><br />“He who
illuminates the earth and those who dwell upon it, with compassion; and
in His goodness renews daily, perpetually, the work of creation.” <br /><br />These
nature-centric verses in the Jewish liturgy remind us to be grateful to
God for providing the natural world we live in, and themselves serve as
a prayer for continued blessing of natural resources. <br /><br />Many of
us long to make a difference in healing the world today. According to
Jewish mystical teachings, our desire to make a difference comes from
our souls. Prayers are the language of the soul, and by praying we can
affect ourselves and the world around us. It is also a basic Jewish
understanding that when we pray, God listens and acts on the physical
reality based on our prayer. Jewish tradition is filled with
descriptions of these types of effective prayers. <br /><br />Jewish
teachings help us realize that a moment spent in prayer is an active
moment, with the power to make a difference. When we pray with a
community, we become connected to the needs of the community and the
rest of the world. To pray on behalf of the entire planet is to summon
the entire earth within us. <br /><br />Prayer is a vision for what can
become, with a heart full of hope, inspiring a brighter future. Today,
perhaps the most important thing for us all to pray for is the health of
the earth and of a return to balance within human civilization. <br /><span style="font-style: italic;"><br />These
materials are posted as part of Jewcology’s “Year of Jewish Learning on
the Environment,” in partnership with Canfei Nesharim. Learn more at <a href="http://www.jewcology.com/content/view/Year-of-Jewish-Learning-on-the-Environment" target="_blank">http://www.jewcology.com/content/view/Year-of-Jewish-Learning-on-the-Environment</a>.<br /><br />Evonne Marzouk is the founder and Executive Director of Canfei Nesharim: Sustainable Living Inspired by Torah. </span>
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pelunggulhttp://www.blogger.com/profile/06518718995914530791noreply@blogger.com0tag:blogger.com,1999:blog-37201653.post-20648787979412416492012-09-04T16:31:00.003-07:002012-09-06T17:21:56.568-07:00<div class="yom-mod yom-art-hd" id="yui_3_5_1_1_1346801158792_655">
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21 Ways Rich People Think Differently</h1>
<a href="http://www.businessinsider.com/" rel="nofollow"><img alt="Business Insider" class="logo" src="http://l.yimg.com/bt/api/res/1.2/V0wRHh.VK9.UzicyMajFGQ--/YXBwaWQ9eW5ld3M7Zmk9Zml0O2g9Mjc-/http://media.zenfs.com/284/2011/06/08/biz-insider-65x27_102440.gif" title="" /></a><cite class="byline vcard">By <span class="fn">Mandi Woodruff</span> | <span class="provider org">Business Insider</span> – <abbr title="2012-09-04T14:50:21Z">8 hours ago</abbr></cite></div>
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World's
richest woman Gina Rinehart is enduring a media firestorm over an
article in which she takes the "jealous" middle class to task for
"drinking, or smoking and socializing" rather than working to earn their
own fortune. <br /><br />What if she has a point? <br /><br /><a href="http://speakerstevesiebold.com/index.htm" target="_blank">Steve Siebold</a>, author of "<a href="http://go.redirectingat.com/?id=35871X943606&site=businessinsider.com&xs=1&url=http%3A%2F%2Fwww.amazon.com%2FRich-People-Think-Steve-Siebold%2Fdp%2F0975500341&xguid=ea420c3044e53da23d1a61ead7737318&xcreo=0&sref=http%3A%2F%2Fwww.businessinsider.com%2Fhow-rich-people-think-differently-from-the-poor-2012-8%3Fop%3D1" target="_blank">How Rich People Think</a>," spent nearly three decades interviewing millionaires around the world to find out what separates them from everyone else. <br /><br />It had little to do with money itself, he told Business Insider. It was about their mentality.<br /><br />"[The
middle class] tells people to be happy with what they have," he said.
"And on the whole, most people are steeped in fear when it comes to
money."<br /><br /><span class="yui-editorial-embed"><span class="yom-figure yom-fig-left" style="width: 100%;"><img alt="" class="editorial " src="http://l2.yimg.com/bt/api/res/1.2/scVayu.MDQFYkK14BOymKw--/YXBwaWQ9eW5ld3M7cT04NTt3PTE5MA--/http://l.yimg.com/os/284/2012/09/04/1average-people-think-money-is-the-root-of-all-evil-rich-people-believe-poverty-is-the-root-of-all-evil-jpg_144900.jpg" title="Flickr / C. Pajunen" width="190" /><span class="legend">Flickr / C. Pajunen</span></span></span><strong>1. Average people think MONEY is the root of all evil. Rich people believe POVERTY is the root of all evil.</strong><br /><br />"The average person has been brainwashed to believe rich people are lucky or dishonest," Siebold writes.<br /><br />That's why there's a certain shame that comes along with "getting rich" in lower-income communities.<br /><br />"The world class knows that while having money doesn't guarantee happiness, it does make your life easier and more enjoyable." <br /><br /><strong>2. Average people think selfishness is a vice. Rich people think selfishness is a virtue.</strong><br /><br />"The
rich go out there and try to make themselves happy. They don't try to
pretend to save the world," Siebold told Business Insider. <br /><br />The problem is that middle class people see that as a negative––and it's keeping them poor, he writes.<br /><br />"If you're not taking care of you, you're not in a position to help anyone else. You can't give what you don't have."<br /><br /><span class="yui-editorial-embed"><span class="yom-figure yom-fig-left" style="width: 100%;"><img alt="" class="editorial " src="http://l.yimg.com/bt/api/res/1.2/G3SVtg0YI6RuaWDA7tatEw--/YXBwaWQ9eW5ld3M7cT04NTt3PTE5MA--/http://l.yimg.com/os/284/2012/09/04/3lottery-png_144900.png" title="Getty Images" width="190" /><span class="legend">Getty Images</span></span></span><strong>3. Average people have a lottery mentality. Rich people have an action mentality.</strong><br /><br />"While
the masses are waiting to pick the right numbers and praying for
prosperity, the great ones are solving problems," Siebold writes.<br /><br />"The
hero [middle class people] are waiting for may be God, government,
their boss or their spouse. It's the average person's level of thinking
that breeds this approach to life and living while the clock keeps
ticking away." <br /><br /><strong>4. Average people think the road to riches is paved with formal education. Rich people believe in acquiring specific knowledge.</strong><br /><br />"Many
world-class performers have little formal education, and have amassed
their wealth through the acquisition and subsequent sale of specific
knowledge," he writes. <br /><br />"Meanwhile, the masses are convinced that
master's degrees and doctorates are the way to wealth, mostly because
they are trapped in the linear line of thought that holds them back from
higher levels of consciousness...The wealthy aren't interested in the
means, only the end."<br /><br /><span class="yui-editorial-embed"><span class="yom-figure yom-fig-left" style="width: 100%;"><img alt="" class="editorial " src="http://l.yimg.com/bt/api/res/1.2/ZdbuejQmbLpqltNfloYunQ--/YXBwaWQ9eW5ld3M7cT04NTt3PTE5MA--/http://l.yimg.com/os/284/2012/09/04/5average-people-long-for-the-good-old-days-rich-people-dream-of-the-future-jpg_144900.jpg" title="I Love Lucy screencap" width="190" /><span class="legend">I Love Lucy screencap</span></span></span><strong>5. Average people long for the good old days. Rich people dream of the future.</strong><br /><br />"Self-made
millionaires get rich because they're willing to bet on themselves and
project their dreams, goals and ideas into an unknown future," Siebold
writes. <br /><br />"People who believe their best days are behind them rarely get rich, and often struggle with unhappiness and depression."<br /><br /><strong>6. Average people see money through the eyes of emotion. Rich people think about money logically.</strong><br /><br />"An
ordinarily smart, well-educated and otherwise successful person can be
instantly transformed into a fear-based, scarcity driven thinker whose
greatest financial aspiration is to retire comfortably," he writes.<br /><br />"The
world class sees money for what it is and what it's not, through the
eyes of logic. The great ones know money is a critical tool that
presents options and opportunities." <br /><br /><span class="yui-editorial-embed"><span class="yom-figure yom-fig-left" style="width: 100%;"><img alt="" class="editorial " src="http://l1.yimg.com/bt/api/res/1.2/8b2Bso.cNx7_Xzv3LHGTyw--/YXBwaWQ9eW5ld3M7cT04NTt3PTE5MA--/http://l.yimg.com/os/284/2012/09/04/7average-people-earn-money-doing-things-they-dont-love-rich-people-follow-their-passion-jpg_144900.jpg" width="190" /></span></span><strong>7. Average people earn money doing things they don't love. Rich people follow their passion.</strong><br /><br />"To
the average person, it looks like the rich are working all the time,"
Siebold says. "But one of the smartest strategies of the world class is
doing what they love and finding a way to get paid for it."<br /><br />On
the other hand, middle class take jobs they don't enjoy "because they
need the money and they've been trained in school and conditioned by
society to live in a linear thinking world that equates earning money
with physical or mental effort." <br /><br /><strong>8. Average people set low expectations so they're never disappointed. Rich people are up for the challenge.</strong><br /><br />"Psychologists
and other mental health experts often advise people to set low
expectations for their life to ensure they are not disappointed,"
Siebold writes.<br /><br />"No one would ever strike it rich and live their dreams without huge expectations." <br /><br /><span class="yui-editorial-embed"><span class="yom-figure yom-fig-left" style="width: 100%;"><img alt="" class="editorial " src="http://l1.yimg.com/bt/api/res/1.2/2a.8csGg9I0XoaCpO6D8TQ--/YXBwaWQ9eW5ld3M7cT04NTt3PTE5MA--/http://l.yimg.com/os/284/2012/09/04/9average-people-believe-you-have-to-do-something-to-get-rich-rich-people-believe-you-have-to-be-something-to-get-rich-jpg_144900.jpg" title="BarackObamadotcom via YouTube" width="190" /><span class="legend">BarackObamadotcom via YouTube</span></span></span><strong>9. Average people believe you have to DO something to get rich. Rich people believe you have to BE something to get rich.</strong><br /><br />"That's
why people like Donald Trump go from millionaire to nine billion
dollars in debt and come back richer than ever," he writes. <br /><br />"While
the masses are fixated on the doing and the immediate results of their
actions, the great ones are learning and growing from every experience,
whether it's a success or a failure, knowing their true reward is
becoming a human success machine that eventually produces outstanding
results."<br /><br /><strong>10. Average people believe you need money to make money. Rich people use other people's money.</strong><br /><br />Linear
thought might tell people to make money in order to earn more, but
Siebold says the rich aren't afraid to fund their future from other
people's pockets.<br /><br />"Rich people know not being solvent enough to
personally afford something is not relevant. The real question is, 'Is
this worth buying, investing in, or pursuing?'" he writes. </div>
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</h4>
<h4>
<br /><br /><span class="yui-editorial-embed" id="yui_3_5_1_1_1346801362910_639"><span class="yom-figure yom-fig-left" style="width: 100%;"><img alt="" class="editorial " src="http://l.yimg.com/bt/api/res/1.2/eqgtHxwh_TRB6bB6M1tOKw--/YXBwaWQ9eW5ld3M7cT04NTt3PTE5MA--/http://l.yimg.com/os/284/2012/09/04/11average-people-believe-the-markets-are-driven-by-logic-and-strategy-rich-people-know-theyre-driven-by-emotion-and-greed-jpg_144905.jpg" width="190" /></span></span><strong> </strong></h4>
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<strong>11. Average people believe the markets are driven by logic and strategy. Rich people know they're driven by emotion and greed.</strong><br /><br />Investing successfully in the stock market isn't just about a fancy math formula.<br /><br />"The
rich know that the primary emotions that drive financial markets are
fear and greed, and they factor this into all trades and trends they
observe," Siebold writes.<br /><br />"This knowledge of human nature and its
overlapping impact on trading give them strategic advantage in building
greater wealth through leverage."<br /><br /><strong>12. Average people live beyond their means. Rich people live below theirs.</strong><br /><br />"Here's
how to live below your means and tap into the secret wealthy people
have used for centuries: Get rich so you can afford to," he writes. <br /><br />"The
rich live below their means, not because they're so savvy, but because
they make so much money that they can afford to live like royalty while
still having a king's ransom socked away for the future." <br /><br /><span class="yui-editorial-embed"><span class="yom-figure yom-fig-left" style="width: 100%;"><img alt="" class="editorial " src="http://l2.yimg.com/bt/api/res/1.2/rx4tDS0VBovZEcLX8oO8_A--/YXBwaWQ9eW5ld3M7cT04NTt3PTE5MA--/http://l.yimg.com/os/284/2012/09/04/13average-people-teach-their-children-how-to-survive-rich-people-teach-their-kids-to-get-rich-jpg_144906.jpg" title="richkidsofinstagram.tumblr.com" width="190" /><span class="legend">richkidsofinstagram.tumblr.com</span></span></span><strong>13. Average people teach their children how to survive. Rich people teach their kids to get rich.</strong><br /><br />Rich
parents teach their kids from an early age about the world of "haves"
and "have-nots," Siebold says. Even he admits many people have argued
that he's supporting the idea of elitism. <br /><br />He disagrees.<br /><br />"[People]
say parents are teaching their kids to look down on the masses because
they're poor. This isn't true," he writes. "What they're teaching their
kids is to see the world through the eyes of objective reality––the way
society really is." <br /><br />If children understand wealth early on, they'll be more likely to strive for it later in life.<br /><br /><strong>14. Average people let money stress them out. Rich people find peace of mind in wealth.</strong><br /><br />The reason wealthy people earn more wealth is that they're not afraid to admit that money can solve most problems, Siebold says.<br /><br />"[The
middle class] sees money as a never-ending necessary evil that must be
endured as part of life. The world class sees money as the great
liberator, and with enough of it, they are able to purchase financial
peace of mind."<br /><br /><span class="yui-editorial-embed"><span class="yom-figure yom-fig-left" style="width: 100%;"><img alt="" class="editorial " src="http://l.yimg.com/bt/api/res/1.2/PdV0SZR56BtKsFAPoxzyZA--/YXBwaWQ9eW5ld3M7cT04NTt3PTE5MA--/http://l.yimg.com/os/284/2012/09/04/15average-people-would-rather-be-entertained-than-educated-rich-people-would-rather-be-educated-than-entertained-jpg_144907.jpg" title="Kim Bhasin / Business Insider" width="190" /><span class="legend">Kim Bhasin / Business Insider</span></span></span><strong>15. Average people would rather be entertained than educated. Rich people would rather be educated than entertained.</strong><br /><br />While
the rich don't put much stock in furthering wealth through formal
education, they appreciate the power of learning long after college is
over, Siebold says.<br /><br />"Walk into a wealthy person's home and one of
the first things you'll see is an extensive library of books they've
used to educate themselves on how to become more successful," he writes.<br /><br />"The middle class reads novels, tabloids and entertainment magazines." <br /><br /><strong>16. Average people think rich people are snobs. Rich people just want to surround themselves with like-minded people.</strong><br /><br />The negative money mentality poisoning the middle class is what keeps the rich hanging out with the rich, he says.<br /><br />"[Rich people] can't afford the messages of doom and gloom," he writes. "This is often misinterpreted by the masses as snobbery.<br /><br />Labeling
the world class as snobs is another way the middle class finds to feel
better bout themselves and their chosen path of mediocrity."<br /><br /><span class="yui-editorial-embed"><span class="yom-figure yom-fig-left" style="width: 100%;"><img alt="" class="editorial " src="http://l1.yimg.com/bt/api/res/1.2/MFNEMeITmp1TUPPk9nuLuw--/YXBwaWQ9eW5ld3M7cT04NTt3PTE5MA--/http://l.yimg.com/os/284/2012/09/04/17average-people-focus-on-saving-rich-people-focus-on-earning-jpg_144909.jpg" title="Flickr / Wei Tchou" width="190" /><span class="legend">Flickr / Wei Tchou</span></span></span><strong>17. Average people focus on saving. Rich people focus on earning.</strong><br /><br />Siebold theorizes that the wealthy focus on what they'll gain by taking risks, rather than how to save what they have.<br /><br />"The masses are so focused on clipping coupons and living frugally they miss major opportunities," he writes.<br /><br />"Even
in the midst of a cash flow crisis, the rich reject the nickle and dime
thinking of the masses. They are the masters of focusing their mental
energy where it belongs: on the big money." <br /><br /><strong>18. Average people play it safe with money. Rich people know when to take risks.</strong><br /><br />"Leverage is the watchword of the rich," Siebold writes. <br /><br />"Every
investor loses money on occasion, but the world class knows no matter
what happens, they will aways be able to earn more." <br /><br /><span class="yui-editorial-embed"><span class="yom-figure yom-fig-left" style="width: 100%;"><img alt="" class="editorial " src="http://l1.yimg.com/bt/api/res/1.2/dFFdQ.1.tCGxaB7d8vnfiA--/YXBwaWQ9eW5ld3M7cT04NTt3PTE5MA--/http://l.yimg.com/os/284/2012/09/04/19average-people-love-to-be-comfortable-rich-people-find-comfort-in-uncertainty-jpg_144910.jpg" title="Flickr / Ibrahim Iujaz" width="190" /><span class="legend">Flickr / Ibrahim Iujaz</span></span></span><strong>19. Average people love to be comfortable. Rich people find comfort in uncertainty.</strong><br /><br />For
the most part, it takes guts to take the risks necessary to make it as a
millionaire––a challenge most middle class thinkers aren't comfortable
living with.<br /><br />"Physical, psychological, and emotional comfort is the primary goal of the middle class mindset," Siebold writes.<br /><br />World
class thinkers learn early on that becoming a millionaire isn't easy
and the need for comfort can be devastating. They learn to be
comfortable while operating in a state of ongoing uncertainty."<br /><br /><strong>20. Average people never make the connection between money and health. Rich people know money can save your life.</strong><br /><br />While
the middle class squabbles over the virtues of Obamacare and their
company's health plan, the super wealthy are enrolled in a super elite
"boutique medical care" association, Siebold says.<br /><br />"They pay a
substantial yearly membership fee that guarantees them 24-hour access to
a private physician who only serves a small group of members," he
writes.<br /><br />"Some wealthy neighborhoods have implemented this strategy and even require the physician to live in the neighborhood."<br /><br /><span class="yui-editorial-embed"><span class="yom-figure yom-fig-left" style="width: 100%;"><img alt="" class="editorial " src="http://l3.yimg.com/bt/api/res/1.2/hC9mg_Qs0IRr79L68oBzOg--/YXBwaWQ9eW5ld3M7cT04NTt3PTE5MA--/http://l.yimg.com/os/284/2012/09/04/21obamas-png_144910.png" title="Getty Images" width="190" /><span class="legend">Getty Images</span></span></span><strong>21. Average people believe they must choose between a great family and being rich. Rich people know you can have it all.</strong><br /><br />The idea the wealth must come at the expense of family time is nothing but a "cop-out", Siebold says.<br /><br />"The
masses have been brainwashed to believe it's an either/or equation," he
writes. "The rich know you can have anything you want if you approach
the challenge with a mindset rooted in love and abundance." <br /><br />From Steve Siebold, author of "<a href="http://go.redirectingat.com/?id=35871X943606&site=businessinsider.com&xs=1&url=http%3A%2F%2Fwww.amazon.com%2FRich-People-Think-Steve-Siebold%2Fdp%2F0975500341&xguid=ea420c3044e53da23d1a61ead7737318&xcreo=0&sref=http%3A%2F%2Fwww.businessinsider.com%2Fhow-rich-people-think-differently-from-the-poor-2012-8%3Fop%3D1" target="_blank">How Rich People Think</a>.</h4>
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<strong class="disabled"></strong>pelunggulhttp://www.blogger.com/profile/06518718995914530791noreply@blogger.com0tag:blogger.com,1999:blog-37201653.post-24310353157620773962011-07-10T23:47:00.000-07:002011-07-10T23:49:59.492-07:00Politik Amali: Mengintai Melalui Pengalaman Maulana Abul Hasan Nadwi<b>Democracy and the Muslim Minority Predicament: The Contributions of Sayyed Abul Hasan ‘Ali Nadwi</b><br /><br />The late Sayyed Abul Hasan ‘Ali Nadwi was one of the leading Indian ‘ulama of modern times, recognized in Muslim circles worldwide for his scholarship and his dedication to the cause of Islamic revival. He was born in 1913 at Takiya Kalan, also known as Daira-i Shah ‘Alimullah, a village near the town of Rai Bareilly, in the present-day Indian state of Uttar Pradesh. In order to train as an ‘alim he was sent to the renowned Nadwat ul-‘Ulama madrasa in Lucknow for higher Islamic studies. Established in 1898, the Nadwa saw itself as a leading centre for the training of reformist ‘ulama. A major turning point in Nadwi’s life came in 1934, when he was appointed to teach Arabic and Qur’anic commentary at the Nadwat ul-‘Ulama. He carried on with teaching at the madrasa even after he was appointed its rector in 1961 after the death of his brother, a post that he occupied till his death in 1999.<br /><br />It was at the Nadwa that Nadwi’s great skills as a writer and orator were able to develop and flourish. He is credited with having written almost 180 books, mostly in Arabic and some in Urdu. Nadwi’s writings were concerned to present Islam as a comprehensive world-view, as laying down guidelines and laws governing all aspects of personal as well as collective life. As such, therefore, he passionately echoed the argument of the Islamists that an Islamic state was essential for the laws of the shariah to be implemented in their entirety. However, he was, at the same time, a realist, aware that this was out of the realm of human possibility in the contemporary Indian context, characterized by a situation of Muslim minority-ness and the existence of a formally secular and democratic state. In contrast to Muslim liberals, and echoing the views of the Islamists, he insisted on the need for an Islamic order in order to implement the laws of God. However, he stood apart from most Islamists by arguing that the Islamic political order could come about in India only in some remotely distant future. Rather than directly struggling for it at the present, he believed that the Muslims of the country should accept the secular and democratic Indian state as it was and focus their energies in trying to build what he saw as a truly Islamic society, on the basis of which alone could an ideal Islamic political order come into being.<br /><br /><br /><br /><b>Muslims As A Minority: Between Faith and Democratic Citizenship</b><br /><br />Muslim leaders in post-1947 India have had to deal with the question how they could adjust to living in a theoretically secular and democratic state. Opposed to the demand for Partition, principally because he felt that only in a united India would Muslims be able to carry on with their religious duty of missionary work, Nadwi insisted that Muslims could live along with others in a common homeland in peace and harmony, among the essentials of true democracy, and yet remain true to their religious commitments.[1]<br /><br />Some years before 1947 Nadwi had joined the Jama’at-e Islami and was a close associate of its founder, Syed Abul Ala Maududi. However, soon after he left it. It is likely that the Jama’at’s own understanding of the Islamic mission in the Indian context, based as it was on the primacy of the political struggle to establish an Islamic state, was also a crucial factor for Nadwi’s parting of ways with Maududi. It appears that while Nadwi shared much the same understanding of Islam as an all-comprehensive way of life, with the Islamic political order a necessary and indispensable pillar, he differed from the Jama’at on the crucial question of strategy, seeing the Jama’at’s approach as unrealistic in the Indian context, where, in a theoretically democratic and secular state, Muslims were a relatively small minority.<br /><br />Nadwi’s opposition to the Jama’at comes out clearly in his book ‘Asr-i Hazir Mai Din Ki Tahfim-o-Tashrih (‘Understanding and Explaining Religion in the Contemporary Age’) which he penned in 1978, which won him, so he says in his introduction to its second edition published in 1980, fierce condemnation from leading members of the Jama’at. Here, Nadwi takes Maududi to task for having allegedly misinterpreted central Islamic beliefs in order to suit his own political agenda, presenting Islam, he says, as little more than a political programme. Thus, he accuses Maududi of equating the Islamic duty of ‘establishing religion’ (iqamat-i din) with the setting up of an Islamic state with God as Sovereign and Law Maker. At Maududi’s hands, he says, ‘God’ (ilah), ‘The Sustainer’ (rabb), ‘Religion’ (din) and ‘Worship’ (‘ibadat) have all been reduced to political concepts, suggesting that Islam is simply about political power and that the relationship between God and human beings is only that between an All-Powerful King and His subjects. However, Nadwi says, this relationship is also one of ‘love’ and ‘realisation of the Truth’, which is far more comprehensive than what Maududi envisages.[2]<br /><br />Linked to Nadwi’s critique of Maududi for having allegedly reduced Islam to a mere political project was his concern that not only was such an approach a distortion of the actual import of the Qu’ran but also that it was impractical, if not dangerous, in the Indian context. Thus, he argued, Maududi’s insistence, in the context of Maududi’s critique of democracy, that to accept the commands of anyone other than God was tantamount to shirk, the crime of associating others with God, as this was allegedly akin to ‘worship’ (‘ibadat), was not in keeping with the teachings of Islam. God, Nadwi wrote, had, in His wisdom, had indeed provided adequate room for democratic choice and had left several areas of life free for people to decide how they could govern them, within the broad limits set by the shariah, and guided by a concern for social welfare. Further, Nadwi wrote that Maududi’s argument that God had sent prophets to the world charged with the mission of establishing an Islamic state was a misreading of the Islamic concept of prophethood. The principal work of the prophets, Nadwi argued, was to preach the worship of the one God and to exhort others to do good deeds. Not all prophets were rulers. In fact, only a few of them were granted that status. Nadwi faulted Maududi for ‘debasing’ the ‘lofty’ Islamic understanding of worship to mean simply ‘training’ people as willing subjects of the Islamic state.[3]<br /><br />If the Islamic state is then simply a means for the ‘establishment of religion’ and not the ‘total religion (kul din)’ or the ‘primary objective (maqsad-i avvalin)’ of Islam, Nadwi suggested, it opens up the possibility of pursuing the same goals through other means in a contexts where setting up an Islamic state is not an immediate possibility, as is the case of theoretically democratic states which guarantee, at least in their Constitutions and laws, equal rights for minorities, as in contemporary India. Nadwi refers to this when he says that the objective of iqamat-i din needs to be pursued along with hikmat-i din (‘wisdom of the faith’), using constructive, as opposed to destructive, means. Eschewing ‘total opposition’ (kulli mukhalifat), Muslims striving for the ‘establishment of the faith’ should, he wrote, unhesitatingly adopt peaceful means such as ‘understanding and reform’ (tahfim-o-islah), ‘consultation’ (mashwara) and ‘wisdom’ (hikmat). Critiquing the use of uncalled for violence by some fiercely anti-democratic groups calling themselves ‘Islamic’, Nadwi stressed the need for ‘obedience’, ‘love’ and ‘faith’ and struggle against the ‘base self’ (nafs). Muslims should, he wrote, make use of all available legitimate spaces guaranteed by democratic states to pursue the cause of the ‘establishment of religion’, such as propagating their message through literature, public discussions, training volunteers, winning others over with the force of one’s own personality and establishing contacts with governments, exhorting them to abide by the shari’ah, seeking to convince them of the superiority of the solutions to worldly problems that Islam provides. It is clear that such spaces are available even in Muslim minority contexts, and Nadwi suggests that Muslims in India, too, should seek to take advantage of these to carry on with the mission of the ‘establishment of the faith’, even in the absence of realistic possibilities for the immediate setting up of an Islamic political order in the country. In sort, this was Nadwi’s advice to the Indian Muslims seeking to balance the demands of their faith with the fact of their living in a theoretically democratic state. In this way, he developed a theological argument for an Islamic approach to democracy.[4]<br /><br />Although Nadwi agreed with Maududi in arguing for the necessity of an Islamic state, he insisted that ‘wisdom’ demanded that the strategies for attaining the goal be formulated in accordance with existing social conditions, particularly in the context of democratic states that, theoretically at least, provided equal rights to all communities. Thus, he noted, it was not necessary for a political party to directly launch a movement for the cause, especially if the odds were heavily weighed against it. A more realistic approach would be, he said, to ‘prepare people’s minds’ for Islamic government through a ‘silent revolution’ (khamosh inqilab), that is, through recourse to peaceful and democratic means without coming into conflict with the state. In a sense, then, Nadwi’s approach to democracy was pragmatic, and rather than actually endorsing it as an ideology he accepted it as a matter of fact that Muslims, too, must accept, yet one which they must gradually work to overcome, albeit through using democratic means.<br /><br /><br /><br /><b>Muslims in Post-1947 India: The Tasks Before the Community</b><br /><br />Nadwi clearly saw this pragmatic approach as the only feasible way to carry on with the mission of ‘establishing the faith’ in the Indian context. Nadwi’s multifarious public activities and missionary efforts in post-1947 India were directed towards this one overarching goal. Nadwi seems to have felt that the Islamic imperative of struggling for the ‘establishment of the faith’ need not necessarily take the form of political activism alone. Nadwi was pragmatic enough to realise that efforts to establish an Islamic state in India without building up an Islamic society that would encompass a majority of the people of the country was utopian. Hence his insistent appeal to the Muslims to focus their energies on strengthening their commitment to their faith as well as engaging in missionary work among others. By slowly building up from below, Nadwi hoped that the field would be prepared for what he saw as the complete ‘establishment of the faith’. In this way, the democratic, secular state could indeed be accepted by the Indian Muslims, at least in the foreseeable future, for it provided them the spaces they could use for working towards ‘establishing’ Islam in its entirety in the long run, that is if God willed so.<br /><br />An indication of this growing pragmatism was Nadwi’s wholehearted participation in the work of the Tablighi Jama’at, which he first came in touch with in 1943. In contrast to the Muslim League, the Tablighi Jama’at consciously eschewed political activity, refraining from communal controversy and conflict. The Tablighi Jama’at probably suggested itself to Nadwi as the most pragmatic strategy for Muslims in India, living as a marginalised and threatened minority, to adopt. The movement solved the dilemma of democracy by simply by-passing it, for it insisted that Islam should first be ‘established’ within oneself, and that till then the pursuit of an ‘Islamic state’ to take the place of the theoretically democratic state in India was simply utopian.<br /><br />Faced as the Muslim community was with numerous problems that demanded a political solution, Nadwi was forced against his will to enter the field of politics. A sudden spurt in violent attacks against Muslims instigated by Hindu chauvinists, in which scores of Muslims lost their lives, as well as the continuing indifference of the government to Muslim problems, forced him to turn his attention to politics. But here too he exhorted Muslims to adopt the democratic path, seeking to sue available democratic spaces for having Muslim voices and demands heard. Accordingly, in 1964 Nadwi, along with other leading Muslim social, political and religious figures, set up the All-India Muslim Majlis-i Mushawarat (‘The Muslim Consultative Assembly’), an umbrella body of several Muslim organisations, to chalk out a coordinated political strategy for the Muslim community. Nadwi saw the Majlis as playing a central role in politically awakening, mobilising and uniting Muslim voters scattered all over the country in order to make them a powerful, consolidated political force operating within the existing democratic system. The Majlis was intended to dialogue with established political parties in order to convince them of the need to pay attention to the problems and concerns of the Muslims, as well as to promote inter-communal amity in the country, which it saw as indispensable for Muslims as well as others to prosper.[5] It sought to actively promote communal harmony while at the same time promoting Muslim rights and interests, the two being seen as inseparable from, rather than antagonistic to, each other. By thereby seeking to politically integrate the Muslims into the ‘mainstream’ of social and political life in India and to use existing democratic spaces and make democratic demands, the Majlis, as Nadwi saw it, was also intended to enable Muslims to prove to others their Qur’anic status of khair ummat (‘the best community’). It was only in a climate of peace, Nadwi wrote, that non-Muslims would be willing to seriously listen to the Islamic ‘invitation’.[6]<br /><br />Nadwi saw secularism, understood both as state neutrality towards all religions as well as harmony between followers of different faiths, as indispensable for a plural society like India and for protecting Muslim interests. Even at the height of the Babri mosque controversy, in the early 1990s, when Hindu zealots, targetting a mosque in the town of Ayodhya which they alleged had been built on the ruins of a temple dedicated to the god-king Ram, unleashed a wave of attacks against Muslims, Nadwi counselled dialogue and restraint, rather than retaliation and conflict. Warning Muslims not to take to the path of violence in the face of militant Hindu attacks, he sought to present a solution to the dispute that might satisfy both sides. He met with several Hindu religious leaders to help evolve a mutually acceptable solution, believing that the matter should not be left to professional politicians who had a vested interest in instigating and prolonging communal conflict. When Hindu militants began a mass, India-wide campaign to destroy the mosque, fanning anti-Muslim passions and violence, Nadwi reacted by issuing a pubic statement calling for peace and tolerance, pleading that the matter be resolved through constitutional means. At a peace rally at Lucknow in 1990, he declared that in the face of mounting Hindu militancy, Muslims must respond by ‘turning to God, refraining from sin, inviting non-Muslims to Islam and adopting the path of steadfastness, tolerance and bravery’.<br /><br /><br /><br /><b>Islam, Democracy and Inter-Faith Dialogue</b><br /><br />Nadwi called for inter-religious dialogue between Muslims and others, particularly Hindus, envisaging this as going beyond mere theological exchange to take the form of joint efforts for building a more harmonious and just society, using Islamic arguments for what is also a democratic demand. In his introduction to a general survey of Muslim contributions to Indian culture, he wrote that for people of different faiths to live together in peace and co-operation, it was necessary that they should understand each other’s religion, culture and traditions, regarding whatever they found good therein as ‘precious and worthy of encouragement and preservation’.[7] When two civilisations meet, he remarked, there is always a two-way process of interaction between them, both being influenced and moulded by each other. Such interaction must not be seen as necessarily negative, because ‘human existence is based on the noble principle of give and take’. In this, he wrote, ‘lies its strength and glory’.[8]<br /><br />While not advocating a form of inter-faith dialogue that might lead Muslims to compromise in any way on their faith, being convinced that Islam was indeed the only perfect religion, Nadwi advocated what could be called a ‘dialogue of life’, appealing for people of different religions to work together for common purposes. This was yet another aspect of his pragmatic approach to the question of democratic politics. He saw the struggle against violence as the single most urgent need of the times, and here Muslims could work together with others to establish a more peaceful and just society. He often spoke out against extremism of all sorts, insisting that what was required was a band of missionaries who could ‘douse the flames of hatred and enmity’. He insisted that rather than being a ‘barrier’ in the path of Islamic missionary work, such a stance was actually a ‘facilitator’.[9]<br /><br />The Payam-i Insaniyat (‘The Message of Humanity’) was Nadwi’s principal vehicle for the promotion of better relations between Muslims and people of other faiths. As its name suggests, it was intended to be a forum where people of different faiths could come together on the basis of their common humanity and belief in common values and principles of brotherhood, communal harmony, tolerance, mutual respect and love for the country. It aimed at promoting peaceful relations between Muslims and others and preventing moral decline. The Muslims had a special role to play in this regard for, as Nadwi saw it, it was they who had first ‘gifted the message of humanism, love, tolerance and concern for social welfare to the people of the country’. [10] Further, it was the religious duty of the Muslims to do so, for their status as the ‘best community’ in the Qur’an was bestowed upon them precisely because they ‘enjoin what is good and forbid what is evil’.[11] As such, as one of Nadwi’s admirers writes, it was also geared towards bringing Muslims to interact with others for addressing issues and problems of common concern, thus trying to reverse the trend towards ‘separatism’ that had made them ‘indifferent’ to these issues.[12] Nadwi insisted that Muslim community could no longer ‘live in its on imaginary world […] cut off from the mainstream of national life’. Rather, they needed to join hands with others in building the country,[13] for their lives were ‘inextricably linked to each other’s. The Payam-i Insaniyat, as he saw it, pointed to the most appropriate way in which Muslims could play a leading role in building a new India.<br /><br />Insisting that Islam positively enjoined peace between people of different faiths, Nadwi argued that Muslims had a special role to play in the work of the Payam-i Insaniyat. Not only was this their religious duty, it was, he said, also indispensable if they were to live in security and peace and able to progress as a minority. He likened the movement to the half-i fuzul, a group headed by Muhammad in Mecca before he was appointed as a prophet, and consisting entirely of non-Muslims, mainly pagan Arabs. Just as the half-i fuzul aimed at helping the poor and the oppressed, irrespective of religion, and ‘enjoining the good and forbidding the evil’, so, too, Nadwi said, must Muslims in India today work along with people of other communities for spreading ‘true’ religion, peace, love and justice, and crusading against oppression, strife and violations of human rights, for Muslims, he insisted, have been appointed by God for that very purpose. These values and demands coincided with those espoused by democratic forces in the country, and thus pointed to the possibilities of these forces working together with Muslim groups for common aims.[14]<br /><br />Nadwi envisaged the Payam-i Insaniyat as a means for Muslims to establish friendly relations with people of other religions, so that in this way they could impress them with the teachings of Islam and clear their misunderstandings about the religion. By bringing Muslims and others to work together for solving common problems, the Payam-i Insaniyat, Nadwi believed, would provide a means for Muslims to carry on with the Islamic duty of tabligh or missionary work. Thus, at a speech delivered at a Payam-i Insaniyat rally in the aftermath of the bloody riots at Bhiwandi in 1984, in which dozens of Muslims were killed, Nadwi remarked that although the Muslims had been living in the country for well over a thousand years they had failed in their duty of explaining the teachings of their faith and their moral virtues to the Hindus and impressing them with the same. Instead of befriending them, Muslims had alienated them, turning them into enemies. The time had now come, he said, that through efforts like that of the Payam-i Insaniyat, Muslims must show others what ‘jewels they hide in their hearts’, how deeply inspired they were by their religion to ‘show love and human concern’ for others, and how ‘useful’ they actually were for the country as a whole. Islam, he insisted, was actually a religion of peace (aman) and ‘security’ (salamati), and its true followers had ‘love, not hatred, for all humanity’, for all human beings, irrespective of religion, were God’s creatures and, hence, brothers to each other. Muslims, he said, should seek to convince others of this through their actions, and one way to do this was to work along with them for a more peaceful and just Indian society. This, he said, would be a great service that they could render to both India as well as Islam. Addressing the Muslims, Nadwi commented that God had chosen India to be their country, and this being their home they should exhibit ‘love’ for it. Islam, he said, positively encouraged them to have ‘love for their land’ (hubb al-watani) and the best way in which they could express their patriotism (watan dosti) was to work against oppression of all kinds, joining hands with others for this cause, while also carrying on with the mission of spreading the message of Islam that God had entrusted them with.<br /><br />In advocating peace with others and working together within the democratic system for their goals, Muslims, Nadwi insisted, would not be betraying their religion. Rather, he pointed out, Islam is clear that human beings, irrespective of religion, race, caste and class, are ‘the most precious’ of God’s creation, and an ‘expression of Divine mercy’. This being the case, Muslims should strive for peace and must also raise their voices against all forms of oppression, something that advocates of genuine democracy would assert with equal passion. In this way, they would show others that they are ‘indispensable’ for the country, rather than a burden. But peace, he pointed out, could not be had if one community sought to impose its beliefs or culture on the others. Religious freedom was a must in a religiously plural society, and for this, Nadwi argued, true secularism (na mazhabiyat)—state neutrality vis-à-vis all religions—and democracy were indispensable, or else nothing could save India from the grave threat of a fascist take-over.[15] His words are proving to be truly prophetic, as recent events so tragically illustrate.<br /><br /><i>-taken from a paper by Yoginder Sikand</i>pelunggulhttp://www.blogger.com/profile/06518718995914530791noreply@blogger.com0tag:blogger.com,1999:blog-37201653.post-41595925453354788652011-07-02T16:10:00.000-07:002011-07-02T16:14:30.729-07:00SEMUA BOLEH BERUBAH: PI DIGANTI TAU<div class="yom-mod yom-art-hd"><div class="bd"><h1 class="headline"> Mathematicians Want to<br /></h1><h1 class="headline">Say Goodbye to Pi </h1><cite class="byline vcard">By <span class="fn"> Natalie Wolchover, Life's Little Mysteries Staff Writer<br /><a href="http://www.livescience.com/">LiveScience.com</a> </span> | <span class="provider org">LiveScience.com</span> – <abbr title="2011-06-30T18:40:01Z">Thu, Jun 30, 2011</abbr></cite><a href="http://news.yahoo.com/_xhr/social/share/?url=http%3A%2F%2Fnews.yahoo.com%2Fmathematicians-want-goodbye-pi-154001699.html&text=Mathematicians%20Want%20to%20Say%20Goodbye%20to%20Pi%20-%20Yahoo%21%20News&via=YahooNews&related=YahooOddNew,Yahoo&counturl=http%3A%2F%2Fnews.yahoo.com%2Fmathematicians-want-goodbye-pi-154001699.html&lang=en&action=retweet" title="tweet" class="ymsb-retweet-btn" target="_blank"><span></span></a><a href="http://twitter.com/search?q=http%3A%2F%2Fnews.yahoo.com%2Fmathematicians-want-goodbye-pi-154001699.html" title="tweet count" class="ymsb-retweet-count count-enabled"><span></span></a><a href="http://mtf.news.yahoo.com/mailto/?prop=news&locale=us&url=http%3A%2F%2Fnews.yahoo.com%2Fmathematicians-want-goodbye-pi-154001699.html&title=Mathematicians%20Want%20to%20Say%20Goodbye%20to%20Pi%20-%20Yahoo%21%20News" title="Email" class="ymsb-mail-btn" rel="nofollow"><span></span></a></div></div> <div class="yom-mod yom-art-content"><div class="bd"> <p> "I know it will be called blasphemy by some, but I believe that <span class="" id="lw_1309459213_0">pi</span> is wrong."</p> <p> That's the opening line of a watershed essay written in 2001 by <span class="" id="lw_1309459213_3">mathematician</span> Bob Palais of <span class="" id="lw_1309459213_4">the University of Utah</span>. In "Pi is Wrong!" Palais argued that, for thousands of years, humans have been focusing their attention and adulation on the wrong <span class="" id="lw_1309459213_1">mathematical constant</span>.</p> <p> Two times pi, not pi itself, is the truly sacred number of the circle, Palais contended. We should be celebrating and symbolizing the value that is equal to approximately 6.28 — the ratio of a circle's circumference to its radius — and not to the 3.14'ish ratio of its circumference to its diameter (a largely irrelevant property in geometry).</p> <p> Last year, Palais' followers gave the new constant, 2pi, a name: tau. Since then, the tau movement has steadily grown, with its members hoping to replace pi as it appears in textbooks and <a href="http://www.lifeslittlemysteries.com/how-calculators-calculate-1661/" rel="nofollow">calculators</a> with tau, the true idol of math. Yesterday — 6/28 — they even celebrated Tau Day in math events worldwide.</p> <p> But is pi really "wrong"? And if it is, why is tau better?</p> <p> The mathematicians aren't saying that pi has been wrongly calculated. Its <a href="http://www.livescience.com/13405-pi-important-hoax-simplifying-110324.html" rel="nofollow">value is still approximately 3.14</a>, as it always was. Rather they argue that 3.14 isn't the value that matters most when it comes to circles. Palais originally argued that pi should be changed to equal 6.28 while others prefer giving that number a new name altogether.</p> <p> Kevin Houston, a mathematician at <span class="" id="lw_1309459213_5">the University of Leeds</span> in the U.K. who has made a YouTube video to explain all the advantages of tau over pi, said the most compelling argument for tau is that it is a much more <span class="" id="lw_1309459213_6">natural number</span> to use in the fields of math involving circles, like geometry, <span class="" id="lw_1309459213_2">trigonometry</span> and even advanced calculus.</p> <p> </p> <p> "When measuring angles, mathematicians don't use degrees, they use radians," Houston enthusiastically told <a href="http://lifeslittlemysteries.com/" rel="nofollow">Life's Little Mysteries</a>, a sister site to LiveScience. "There are 2pi radians in a circle. This means one quarter of a circle corresponds to half of pi. That is, one quarter corresponds to a half. That's crazy. Similarly, three quarters of a circle is three halves of pi. Three quarters corresponds to three halves!" [<a href="http://www.lifeslittlemysteries.com/favorite-pie-america-1453/" rel="nofollow">A Real Pie Chart: America's Favorite Pies</a>]</p> <p> "Let's now use tau," he continued. "One quarter of a circle is one quarter of tau. One quarter corresponds to one quarter! Isn't that sensible and easy to remember? Similarly, three quarters of a circle is three quarters of tau." Making tau equal to the full angular turn through a circle, he said, is "so easy and would prevent math, physics and engineering students from making silly errors."</p> <p> <strong>A better teaching tool</strong></p> <p> Aside from preventing errors, as Palais put it in his article, "The opportunity to impress students with a beautiful and natural simplification has turned into an absurd exercise in memorization and dogma."</p> <p> Indeed, other tau advocates have said they've noticed a significant improvement in the ability of students to learn math, especially geometry and trigonometry where factors of 2pi show up the most, when the students learn with tau rather than pi.</p> <p> Though 2pi appears much more often in calculations than does pi by itself (in fact, mathematicians often accidentally drop or ad that extra factor of 2 in their calculations), "there is no need for pi to be eradicated," Houston said. "You might say I'm not anti-pi, I'm pro-tau. Hence, anyone could use pi when they had a calculation involving half of tau."</p> <p> Tau, the 19th letter of the Greek alphabet, was chosen independently as the symbol for 2pi by Michael Hartl, physicist and mathematician and author of "The Tau Manifesto," and Peter Harremoës, a Danish information theorist. In an email, Houston explained their choice: "It looks a bit like pi and is the Greek 't,' so fits well with the idea of turn. (Since tau is used in angles you can talk about one quarter turn and so on.)"</p> <p> Pi is too ingrained in our culture and our math to succumb to tau overnight, but the movement pushes ever onward. "Change will be incremental," Houston said.</p> <p> <em></em><a href="http://www.facebook.com/LifesLittleMysteries" rel="nofollow"><em></em></a><em></em></p><a href="http://www.lifeslittlemysteries.com/how-is-crowd-size-estimated--1074/" rel="nofollow"><br /></a> </div></div>pelunggulhttp://www.blogger.com/profile/06518718995914530791noreply@blogger.com0tag:blogger.com,1999:blog-37201653.post-17952176809675498292011-06-28T16:11:00.000-07:002011-06-28T16:15:30.117-07:00Isra Mikraj Di Masir<div id="ctl00_ContentPlaceHolder1_divLeftTitle"> <div id="ctl00_ContentPlaceHolder1_hd" class="hd_inner"><span style="font-size:180%;">The night of the holy journey</span><br /></div> <div class="line_inner"> </div> <div id="ctl00_ContentPlaceHolder1_bref" class="bref_inner">(This Wednesday marks Al-Israa and Miaraj, the Prophet Mohammed’s night journey to the Aqsa Mosque in Jerusalem and ascendancy to heaven</div> <div style="clear: both;"> </div> <div class="line_inner"> </div> <div id="ctl00_ContentPlaceHolder1_source" class="bref_list" style="text-align: left;">, Monday 27 Jun 2011)</div> <div style="clear: both;"> <div class="line_inner"> </div> </div> </div> <div id="ctl00_ContentPlaceHolder1_Div1" class="icons_inner"> <div class="line_icons"> </div> <div class="icon1"> <a href="http://english.ahram.org.eg/NewsContentPrint/5/0/15122/Arts--Culture/0/Folk-The-night-of-the-holy-journies-.aspx" id="ctl00_ContentPlaceHolder1_PrintRef2" title="Printable Version"> <br /></a> </div> <div class="text_icons"> <a href="http://english.ahram.org.eg/NewsContentPrint/5/0/15122/Arts--Culture/0/Folk-The-night-of-the-holy-journies-.aspx" id="ctl00_ContentPlaceHolder1_PrintRef" title="Printable Version"><br /></a> </div> <div class="line_icons"> </div> <div class="icon1"> <a> <br /> </a> </div> <div class="text_icons"> <a><br /></a> </div> <div class="line_icons"> </div> <div class="line_icons"> </div> <div id="ctl00_ContentPlaceHolder1_divfb" class="text_icons"><span></span></div> <div class="line_icons"> </div> <div class="icon1"> <div id="ctl00_ContentPlaceHolder1_AddThisButton"><a class="a2a_dd" href="http://www.addtoany.com/share_save#url=http%3A%2F%2Fenglish.ahram.org.eg%2FNews%2F15122.aspx&title=Folk%3A%20The%20night%20of%20the%20holy%20journies%20-%20Folk%20-%20Arts%20%26%20Culture%20-%20Ahram%20Online&description="><br /></a> </div> </div> <div class="line_icons"> </div> <div> </div> <div class="line_icons"> </div> </div> <div id="ctl00_ContentPlaceHolder1_divImg" class="img_inner"><img src="http://english.ahram.org.eg/Media/News/2011/6/27/2011-634447784064069531-406.jpg" alt="Israa and Miaraj " title="Israa and Miaraj " /><br /></div> <div id="ctl00_ContentPlaceHolder1_Img_bref" class="smole_bref_inner"> </div> <p> </p><div class="related_articles"><div class="line_re"><img src="http://english.ahram.org.eg/App_Themes/Black/images/line_re.jpg" width="269" height="1" /></div><div class="hd_related_articles"><br /></div><div class="line_re"><img src="http://english.ahram.org.eg/App_Themes/Black/images/line_re.jpg" width="269" height="1" /></div> <div class="line_re"><img src="http://english.ahram.org.eg/App_Themes/Black/images/line_re.jpg" width="269" height="1" /></div></div> On the night of 27 Rajab, Prophet Mohammed travelled to the Aqsa Mosque on the back of a heavenly beast called the <em>boraq<em>.</em></em> Afterwards, the prophet ascended to heaven, where he encountered angels and previous prophets and saw paradise and hell. <p> The <em>boraq </em>denotes lightening or shining (from the Arabic word <em>Barq,</em> lightening, or <em>Baraqa</em>, to shine).</p> <p> This is in reference either to the light it emits or the speed at which it travels.</p> <p> It is described as a winged beast and sometimes said to be the horse of Archangel Gabriel.</p> <p> According to tradition, it is smaller than a mule but bigger than a donkey, with a human face, big eyes, and small ears. Its neck is said to be made of ambergris and its ears and shoulders of white pearl (or aquamarine). Its cheeks are described as resembling those of a horse.</p> <p> The <em>boraq </em>has four legs. Its crest is said to be made of moist pearl weaved with gems and coral. Its shoulders are described as made of rubies and its eyes shine like the stars. It emits a ray of light as bright as the sun, and is very white. Its legs are said to be made of gold. Its chest, covered with gems, and shines like the stars of heaven. Its tail is studded with green emeralds, and its wings resemble those of an eagle’s. Its forelock is described as being bright as the moon and smells of incense. It breathes like a human and its udders are covered with gold.</p> <p> Folk artists have painted the <em>boraq</em> in many styles. Images of the heavenly beast appeared in Egypt and other Arab countries first in lithograph and later in zincograph. Images produced on glass appeared in Tunisia and Syria.</p> <p> According to al-Domeiri, the whiteness of the <em>boraq</em> is a reference to its high status.</p> <p> The chronicler Ibn Hesham said the <em>boraq</em> was winged. Sources differ on whether Archangel Gabriel rode on the <em>boraq </em>with the prophet or not. There is also a discrepancy on whether the <em>boraq </em>was first ridden by Prophet Mohammad or used by other prophets, including Ibrahim (or Abraham), in the past.</p> <p> In the oral tradition we see variations on the <em>boraq </em>theme. The horse of Seif Bin Ze Yazan, for instance, is called <em>Barq al-Buruq</em> (or supreme lightening). It can fly over mountains and valleys carrying the folk hero to battle the worshippers of fire.</p> <p> The Israa and Miaraj is considered a major religious event during which some Muslims fast during the day and then engage in religious rituals and Koran reading. Usually, a banquet of meat (<em>zafar</em>, or flesh) is prepared for this special night.</p> <p> In the Sharqia governorate, the event is celebrated on the night of 27 Rajab, following the <em>Isha </em>(evening) prayers.</p> <p> Worshippers gather in a mosque and a sheikh recites verses from the Koran, especially those mentioning the Israa and Miaraj miracle.</p> <p> The sheikh then recounts the story of the Israa and Miaraj to the audience (the Koran mentions the story in a brief manner, but it is elaborated upon in non-Koranic tradition).</p> <p> Gifts are usually exchanged on this occasion. Parents send meat, fowl, fruit and vegetables to married children in a gesture of <em>silat rahem</em>, or kinship, says a resident of the Gita village in Sharqia.</p> <p> The popular celebration of the Israa and Miaraj takes another form in Minya.</p> <p> The celebrations there last for three days, 25-27 Rajab. The celebration begins daily after the <em>maghreb</em> (sunset) prayers at the mausoleum and mosque of al-Fuli.</p> <p> First, Sheikh Ahmad al-Fuli recites from the Koran, then religious songs are performed by celebrity singers, including Sheikh Abdel Badie, Sheikha Samah and Sheikha Kawthar.</p> In Cairo, the evening’s celebrations are often combined with the Sayyeda Zeinab <em>moulid</em> (birthday) celebrations, and invariably draw in large crowdspelunggulhttp://www.blogger.com/profile/06518718995914530791noreply@blogger.com0tag:blogger.com,1999:blog-37201653.post-66035027723729548832011-06-21T16:31:00.000-07:002011-06-21T16:32:24.501-07:00Rumah ambo Dalam versi Bebek<div class="fauxcolumn-outer fauxcolumn-center-outer"> <div class="cap-top"> </div> <div class="fauxborder-left"> <div class="fauxcolumn-inner"> </div> </div> <div class="cap-bottom"> </div> </div> <div class="fauxcolumn-outer fauxcolumn-left-outer"> <div class="cap-top"> </div> <div class="fauxborder-left"> <div class="fauxcolumn-inner"> </div> </div> <div class="cap-bottom"> </div> </div> <div class="fauxcolumn-outer fauxcolumn-right-outer"> <div class="cap-top"> </div> <div class="fauxborder-left"> <div class="fauxcolumn-inner"> </div> </div> <div class="cap-bottom"> </div> </div> <h2 class="date-header"><span>Sunday, June 19, 2011</span></h2> <a name="1177763181233957074"></a> <h3 class="post-title entry-title"> my favourite house </h3> <div class="post-header"> </div> the house that i like the most is situated in <span class="Apple-style-span" style="color: rgb(244, 204, 204);">Kg Salor, Kelantan</span>...<br />it's a place where people have <span class="Apple-style-span" style="color: rgb(252, 229, 205);">paddy fields</span> at their front yard, <span class="Apple-style-span" style="color: rgb(255, 242, 204);">forests</span> at the back and <span class="Apple-style-span" style="color: rgb(217, 234, 211);">graves</span> at the side<br />it's a place where <span class="Apple-style-span" style="color: rgb(208, 224, 227);">animals</span> like cows, sheep, ducks and chickens roam around<br />it's a place where <span class="Apple-style-span" style="color: rgb(207, 226, 243);">ghost stories</span> are created, told and the people dont really care<br />this is the house where i spent about 1-2 months every year<br />and the house that will always be my <span class="Apple-style-span" style="color: rgb(217, 210, 233);">favourite</span><br />i love it not just because of the people that lives in it...but also because the <span class="Apple-style-span" style="color: rgb(234, 209, 220);">nature</span> of the house it self<br />this house has the ability to calm down me down and get my '<span class="Apple-style-span" style="color: rgb(213, 166, 189);">creative</span>' juices flowing<br />i usually spent every Raya here...but since both my grandparents passed away, we spent it at Selangor...the other grandparents' house...<br />it has 3 living rooms, 2 dining rooms, 10 rooms, 8 bathrooms, 1 reading room, 1 lovely garden, 1 huge lawn and backyard, and roofs that we can <span class="Apple-style-span" style="color: rgb(180, 167, 214);">climb on and in</span>...-wink-<br />and, oh...on the<span class="Apple-style-span" style="color: rgb(159, 197, 232);"> lawn</span>, we have some part where we put the graves of my late grandma and grandpa and also two others...<br />this house, in 1 word, is <span class="Apple-style-span" style="color: rgb(162, 196, 201);">AWESOME</span>...2 words; DAMN AWESOME...3 words; DAMN F*****G AWESOME<br />hahahaha<br /><br /><br /><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiTW4cWgfB4orW9kkr7sTx9ygcV8ItOilJyCCd9db8SVHqg7TX6z3dqxdTGWQX6hpBChyphenhyphenxOmQZR_4U1rrkWB44iRU4AaJQebsseGytPEC6BA5rLeShT5xAavO3cVvMUbBkmpx90kg/s1600/P1000507.JPG" style="margin-left: 1em; margin-right: 1em;"><img src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiTW4cWgfB4orW9kkr7sTx9ygcV8ItOilJyCCd9db8SVHqg7TX6z3dqxdTGWQX6hpBChyphenhyphenxOmQZR_4U1rrkWB44iRU4AaJQebsseGytPEC6BA5rLeShT5xAavO3cVvMUbBkmpx90kg/s400/P1000507.JPG" border="0" width="400" height="300" /></a></div><br /><div style="text-align: center;"><span class="Apple-style-span" style="color: rgb(255, 229, 153);">the great house im talking about...situated infront of a mosque and surrounded by graves...also have kinda a forest at the back and the </span><span class="Apple-style-span" style="color: rgb(249, 203, 156);">Kelantan River</span></div><br /><div style="text-align: center;"><br /></div><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhAw2aM-ECecpvb9NorOPZjl-BGcM2F2dCho63CNbRIYut8j_jPPfnnYqwVVuDetgASRvGY1EDo_Axs7As4PAXNc82TaBJMgNhG45dQZsexDsDpZzwL42gkVN4IETvJAd2uT_ZGmw/s1600/P1000518.JPG" style="margin-left: 1em; margin-right: 1em;"><img src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhAw2aM-ECecpvb9NorOPZjl-BGcM2F2dCho63CNbRIYut8j_jPPfnnYqwVVuDetgASRvGY1EDo_Axs7As4PAXNc82TaBJMgNhG45dQZsexDsDpZzwL42gkVN4IETvJAd2uT_ZGmw/s200/P1000518.JPG" border="0" width="200" height="150" /></a><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhYKE8x5Bx9E0mzwnCqh5Q8dmnIEIJuXXrUnC-sAQrv5J7UTJTE-qUG-y4EolIcakiDZEW85Bji09HRmUqn_EnnJuGMrk4S18-oGkZPjfAi371rvaBGY8K7ra5onwwbyGAmjWD3Xg/s1600/P1000505.JPG" style="margin-left: 1em; margin-right: 1em;"><img src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhYKE8x5Bx9E0mzwnCqh5Q8dmnIEIJuXXrUnC-sAQrv5J7UTJTE-qUG-y4EolIcakiDZEW85Bji09HRmUqn_EnnJuGMrk4S18-oGkZPjfAi371rvaBGY8K7ra5onwwbyGAmjWD3Xg/s200/P1000505.JPG" border="0" width="200" height="150" /></a></div><br /><div style="text-align: center;"> <span class="Apple-style-span" style="color: rgb(234, 153, 153);">the grave yards and mosque in front of the house</span></div><br /><div style="text-align: center;"><br /></div><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhIhlvd0npPSx44gGxMzZEDJLKqsfCFCWSFEIsYEYv5t1Vi2SPmVgBoHGSwvmH_yqBmEyXa1AuDS3UvQoXMzpzF8Z3CsvHaF5fF_xAH6YAjBQSItKeICaDVKz95SSxJkW_cEw8_pA/s1600/P1000502.JPG" style="margin-left: 1em; margin-right: 1em;"><img src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhIhlvd0npPSx44gGxMzZEDJLKqsfCFCWSFEIsYEYv5t1Vi2SPmVgBoHGSwvmH_yqBmEyXa1AuDS3UvQoXMzpzF8Z3CsvHaF5fF_xAH6YAjBQSItKeICaDVKz95SSxJkW_cEw8_pA/s200/P1000502.JPG" border="0" width="200" height="150" /></a><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhp_ZbFdVPTav_RgpOmJcp3KT9dC1nZbChyphenhyphenHtjMyE3S3GX40kg9P2HiCGYsuKun-OnGi5rd6HZvd68kVFChGi-GOPqDwhK3D88CIKVZm-0Hg2IpGspIt55baQoNmUk7M2t8vGNubA/s1600/P1000504.JPG" style="margin-left: 1em; margin-right: 1em;"><img src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhp_ZbFdVPTav_RgpOmJcp3KT9dC1nZbChyphenhyphenHtjMyE3S3GX40kg9P2HiCGYsuKun-OnGi5rd6HZvd68kVFChGi-GOPqDwhK3D88CIKVZm-0Hg2IpGspIt55baQoNmUk7M2t8vGNubA/s200/P1000504.JPG" border="0" width="200" height="150" /></a></div><br /><br /><div style="text-align: center;"><span class="Apple-style-span" style="color: rgb(224, 102, 102);">front gate, the seats where my cuzs and i hang out (talking about 'life') and the 'extended' house</span></div><br /><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgShY1YZOiS5alVLRw7CdMW39thZ0M_n6oFR610F3bRnUxjLDXzHikg2fUMfgD41jNTWe6GSSfEh6Nwj_cijTijfEwqaY4YVP2eiwHbOV1dbxjsidbg05IcknHgvtth3UhwWsGvzw/s1600/P1000519.JPG" style="margin-left: 1em; margin-right: 1em;"><img src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgShY1YZOiS5alVLRw7CdMW39thZ0M_n6oFR610F3bRnUxjLDXzHikg2fUMfgD41jNTWe6GSSfEh6Nwj_cijTijfEwqaY4YVP2eiwHbOV1dbxjsidbg05IcknHgvtth3UhwWsGvzw/s200/P1000519.JPG" border="0" width="200" height="150" /></a><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEg7R6zR65SSJN1t7ev4WfxHY5y8xXtdY9dgSmxIy7MS1qM6XOdWLZ6ErPNmE_oy58kjn3-GZQ2M9uoYzowFO_REC6lYFqXW8tMwCgcP552QeuF_tUMwQGLo5B3dn8e4cb2YPc2-Ew/s1600/P1000501.JPG" style="margin-left: 1em; margin-right: 1em;"><img src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEg7R6zR65SSJN1t7ev4WfxHY5y8xXtdY9dgSmxIy7MS1qM6XOdWLZ6ErPNmE_oy58kjn3-GZQ2M9uoYzowFO_REC6lYFqXW8tMwCgcP552QeuF_tUMwQGLo5B3dn8e4cb2YPc2-Ew/s200/P1000501.JPG" border="0" width="200" height="150" /></a></div><br /><div style="text-align: center;"><span class="Apple-style-span" style="color: rgb(246, 178, 107);"> trees at the lawn that we used to </span><span class="Apple-style-span" style="color: rgb(255, 217, 102);">play </span><span class="Apple-style-span" style="color: rgb(246, 178, 107);">everything that require running and hiding...and one of the places to parked cars</span></div><br /><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhcbAs8qOXcjyGfULP4gKAnSpNTQwEcvkzxPRtoqhqV3qjN8Ibip7sXtZ5zm4XuTTseqJbP9bFn-3NjQ9ipwHdaKGSlt4newh5Zx9a3og0sY2QTkhpi8hdusx_00Ew7u-uIPvfWYQ/s1600/P1000509.JPG" style="margin-left: 1em; margin-right: 1em;"><img src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhcbAs8qOXcjyGfULP4gKAnSpNTQwEcvkzxPRtoqhqV3qjN8Ibip7sXtZ5zm4XuTTseqJbP9bFn-3NjQ9ipwHdaKGSlt4newh5Zx9a3og0sY2QTkhpi8hdusx_00Ew7u-uIPvfWYQ/s200/P1000509.JPG" border="0" width="150" height="200" /></a><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjRq9iYEQvHqmHZi7mh9_emk-DwHUmJqr2InomkLfm3T_zLusAQh7jCl7IDU5iPKo0DbnNUREz7hNjMhamn5t8vO6pzbzupRtRgDbQp5ofeN2q23ZhMxzwzdRXJI6oWJYKf2dTArg/s1600/P1000511.JPG" style="margin-left: 1em; margin-right: 1em;"><img src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjRq9iYEQvHqmHZi7mh9_emk-DwHUmJqr2InomkLfm3T_zLusAQh7jCl7IDU5iPKo0DbnNUREz7hNjMhamn5t8vO6pzbzupRtRgDbQp5ofeN2q23ZhMxzwzdRXJI6oWJYKf2dTArg/s200/P1000511.JPG" border="0" width="200" height="150" /></a></div><div style="text-align: center;"><br /></div><div style="text-align: center;"> <span class="Apple-style-span" style="color: rgb(147, 196, 125);">the way into the grave yard in the lawn and i can see that we need to trim the grasses in the graves...hoho</span></div><br /><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjJwJqeAUjuqfXnlL2KF4LvRBn1Bby9nY4sCBMobqidpoI81zJF4FAKLaGhucvkNs6XxPQ6SuRanHBKtr5vvTyZrP6535URnWVilUcC8YDTgzyvhR9i_6f8Z18WoMC7tyJpaJo5gw/s1600/P1000513.JPG" style="margin-left: 1em; margin-right: 1em;"><img src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjJwJqeAUjuqfXnlL2KF4LvRBn1Bby9nY4sCBMobqidpoI81zJF4FAKLaGhucvkNs6XxPQ6SuRanHBKtr5vvTyZrP6535URnWVilUcC8YDTgzyvhR9i_6f8Z18WoMC7tyJpaJo5gw/s200/P1000513.JPG" border="0" width="200" height="150" /></a><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjtpUMLrIxe11X6XOL0HsqI_mslRIroF6J0I5fr1FzEwkmJMYjbvW6dkhyphenhyphenurhnM-LBvm1_ydE8nwDW8cajHldZCOZcje6NCZTfP0bBhjIbhAYalxbZSXcU-cahPlK_s74HJj16R6Q/s1600/P1000514.JPG" style="margin-left: 1em; margin-right: 1em;"><img src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjtpUMLrIxe11X6XOL0HsqI_mslRIroF6J0I5fr1FzEwkmJMYjbvW6dkhyphenhyphenurhnM-LBvm1_ydE8nwDW8cajHldZCOZcje6NCZTfP0bBhjIbhAYalxbZSXcU-cahPlK_s74HJj16R6Q/s200/P1000514.JPG" border="0" width="200" height="150" /></a></div><div style="text-align: center;"><br /></div><div style="text-align: center;"><span class="Apple-style-span" style="color: rgb(118, 165, 175);">the </span><span class="Apple-style-span" style="color: rgb(111, 168, 220);">back yard</span><span class="Apple-style-span" style="color: rgb(118, 165, 175);">...and the gate will lead to another gate where there used to be a garden full of veggies</span></div><br /><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEj3fsK7xP-6AYezyyKsbd7f-XKZtWFD1KlbphZGR3XUqJbmnp6xlIKVJ0gpOp17U_M1kv_0lQsLFBIBHvreoaeNGIvsz7920jLjYYaywbdZKiBpkzMmw633rvVBAvvSX4d9PoSUKQ/s1600/P1000464.JPG" style="margin-left: 1em; margin-right: 1em;"><img src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEj3fsK7xP-6AYezyyKsbd7f-XKZtWFD1KlbphZGR3XUqJbmnp6xlIKVJ0gpOp17U_M1kv_0lQsLFBIBHvreoaeNGIvsz7920jLjYYaywbdZKiBpkzMmw633rvVBAvvSX4d9PoSUKQ/s200/P1000464.JPG" border="0" width="200" height="150" /></a><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEirg1-QG-9ypVlS6HTTaou4cnBmvFJW2Oc0s1-4RurcoJaQZTriEtKuDlrbPFAJqXPFqSyJhoqkaAMXpXVsiPO5hYyCFI_26Mss9LLR_I1UoMajZC8_dup04kwVykkRI2UJXDNIlQ/s1600/P1000474.JPG" style="margin-left: 1em; margin-right: 1em;"><img src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEirg1-QG-9ypVlS6HTTaou4cnBmvFJW2Oc0s1-4RurcoJaQZTriEtKuDlrbPFAJqXPFqSyJhoqkaAMXpXVsiPO5hYyCFI_26Mss9LLR_I1UoMajZC8_dup04kwVykkRI2UJXDNIlQ/s200/P1000474.JPG" border="0" width="200" height="150" /></a></div><br /><div style="text-align: center;"> <span class="Apple-style-span" style="color: rgb(142, 124, 195);">one of the dining 'rooms' and living rooms...which is also the place where we conducted most of the </span><span class="Apple-style-span" style="color: rgb(194, 123, 160);">parties</span><span class="Apple-style-span" style="color: rgb(142, 124, 195);">...hehe...</span></div><br /><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEh1LUC8pWzeq293ecvn5XYPEnXkXNM6UgsUcJNpUy-5GxheZ7BKccNHXzXuAWXaZ9D4yiWMBpIMKgLRd3PimNfk18Z5LA-O4bZbmVB_KAQXj1-FV2Zd3X_sWbzOcUtNs83coxhZew/s1600/P1000471.JPG" style="margin-left: 1em; margin-right: 1em;"><img src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEh1LUC8pWzeq293ecvn5XYPEnXkXNM6UgsUcJNpUy-5GxheZ7BKccNHXzXuAWXaZ9D4yiWMBpIMKgLRd3PimNfk18Z5LA-O4bZbmVB_KAQXj1-FV2Zd3X_sWbzOcUtNs83coxhZew/s200/P1000471.JPG" border="0" width="200" height="150" /></a><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgWewuszmlljFybzl0UgWZu2ME7aA6thB4OqwnWJTJGVajYMgL5p8OBMTX5P5YgVQVAN72okWGBgXIwNEwUVXMxPSkfItU4n4lrHpr3IOcjtREqXc6HJb9euWDE34016r5RVQ0Nlg/s1600/P1000467.JPG" style="margin-left: 1em; margin-right: 1em;"><img src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgWewuszmlljFybzl0UgWZu2ME7aA6thB4OqwnWJTJGVajYMgL5p8OBMTX5P5YgVQVAN72okWGBgXIwNEwUVXMxPSkfItU4n4lrHpr3IOcjtREqXc6HJb9euWDE34016r5RVQ0Nlg/s200/P1000467.JPG" border="0" width="200" height="150" /></a></div><div style="text-align: center;"><br /></div><div style="text-align: center;"><span class="Apple-style-span" style="color: rgb(166, 77, 121);">these are kinda storages without doors and also we used to play here when it was raining heavily and the water has no where to go...</span></div><br /><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhZW724GZ3vwt9WIBUkbp1TO8WnwDn-a3Gxjfm9aQ4WYrxfJS0c3_J6RBXXRF1Eg24GviT6oJjTg8ulgop1CdP0znZ1mB2SqGt2Q5Uch6XXbwu_KYo5t0B4oPkljHVzCDRS1fyR0A/s1600/P1000477.JPG" style="margin-left: 1em; margin-right: 1em;"><img src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhZW724GZ3vwt9WIBUkbp1TO8WnwDn-a3Gxjfm9aQ4WYrxfJS0c3_J6RBXXRF1Eg24GviT6oJjTg8ulgop1CdP0znZ1mB2SqGt2Q5Uch6XXbwu_KYo5t0B4oPkljHVzCDRS1fyR0A/s200/P1000477.JPG" border="0" width="200" height="150" /></a><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEj6NBhtR5rV08GqDNUj_ZJMJAKOSC5YVHiWk4TRNe8LbWeYNPQ8P6XwnKR7A0T_VmqoNmQZjfpn0uH4x1IAHh1TbXxCRuYglbfPBmRmnXtvwgdJFQBBwh8s1kdSzsPDZ_-CwDPY4w/s1600/P1000475.JPG" style="margin-left: 1em; margin-right: 1em;"><img src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEj6NBhtR5rV08GqDNUj_ZJMJAKOSC5YVHiWk4TRNe8LbWeYNPQ8P6XwnKR7A0T_VmqoNmQZjfpn0uH4x1IAHh1TbXxCRuYglbfPBmRmnXtvwgdJFQBBwh8s1kdSzsPDZ_-CwDPY4w/s200/P1000475.JPG" border="0" width="200" height="150" /></a></div><br /><div style="text-align: center;"> <span class="Apple-style-span" style="color: rgb(103, 78, 167);">kinda like a small garden in the house...there used to be a lot of plants, a fountain and some fishes and turtles...but we (as kids) kinda </span><span class="Apple-style-span" style="color: rgb(61, 133, 198);">ruined</span><span class="Apple-style-span" style="color: rgb(103, 78, 167);"> a lot of those...hehe...and the other is the picture of the place for sunlight and rain to fall on the plants</span></div><br /><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhhdyytdQzIZcVWhHWH_1FebXJfLqUuxPKkDM81oQ0aw-g-awox2OqUhZwwrcodpvcPzzTpnkkJpVOUzExf1wN_Q15CTYWeSMnF4tHSSU2YeFYa5M8ZIHLaRJPOTPVLLJacCh8vgw/s1600/P1000476.JPG" style="margin-left: 1em; margin-right: 1em;"><img src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhhdyytdQzIZcVWhHWH_1FebXJfLqUuxPKkDM81oQ0aw-g-awox2OqUhZwwrcodpvcPzzTpnkkJpVOUzExf1wN_Q15CTYWeSMnF4tHSSU2YeFYa5M8ZIHLaRJPOTPVLLJacCh8vgw/s200/P1000476.JPG" border="0" width="150" height="200" /></a><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEifdisONSDUyX39uzT2momWVhVoVZtQjkkrJnHPqltXvXZSqnHwtRcsnWd-akvd57JCmMnp1KPwd2WSPZDooxK0ztI9IwRtacTUK8s9tOl7euyVVoUc7IVrNU3Dd2fOLhlhhaVphQ/s1600/P1000473.JPG" style="margin-left: 1em; margin-right: 1em;"><img src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEifdisONSDUyX39uzT2momWVhVoVZtQjkkrJnHPqltXvXZSqnHwtRcsnWd-akvd57JCmMnp1KPwd2WSPZDooxK0ztI9IwRtacTUK8s9tOl7euyVVoUc7IVrNU3Dd2fOLhlhhaVphQ/s200/P1000473.JPG" border="0" width="150" height="200" /></a></div><br /><div style="text-align: center;"><span class="Apple-style-span" style="color: rgb(69, 129, 142);">the reading room where we used to play 'ghosts' and hide-n-seek and the stairs where i admit, i've fallen from quite a few times</span></div><br /><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjWp9Q10Rwc6CxBF2xFiVlgo0sm4i_DWYu3zikLDlBteEAal2mhgyMYeuZU00TU0vqXXLZ7S-VA7vo9AuejC1-TBLQLRfg1Sd748ZAb44TZC_dQlnayVfyyk4OhKQN_xMH1GG9Ohg/s1600/P1000478.JPG" style="margin-left: 1em; margin-right: 1em;"><img src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjWp9Q10Rwc6CxBF2xFiVlgo0sm4i_DWYu3zikLDlBteEAal2mhgyMYeuZU00TU0vqXXLZ7S-VA7vo9AuejC1-TBLQLRfg1Sd748ZAb44TZC_dQlnayVfyyk4OhKQN_xMH1GG9Ohg/s200/P1000478.JPG" border="0" width="150" height="200" /></a><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhUt1Cx8Lxzf64p99emesi0JOyzdee5OtFyQ5BiSPM5iF6Ch-R2sWuIMVg3Y4N6LEwoYpxyo6AyJwZCxu_FlT4DxyTd-c4oBoVT16jUVf1FOUoSwjS4ASuTVReEtL34K8g7Vov8cA/s1600/P1000484.JPG" style="margin-left: 1em; margin-right: 1em;"><img src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhUt1Cx8Lxzf64p99emesi0JOyzdee5OtFyQ5BiSPM5iF6Ch-R2sWuIMVg3Y4N6LEwoYpxyo6AyJwZCxu_FlT4DxyTd-c4oBoVT16jUVf1FOUoSwjS4ASuTVReEtL34K8g7Vov8cA/s200/P1000484.JPG" border="0" width="150" height="200" /></a><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgKUnqzBSI3iFsCFsobDvJnUI8KD1Q0Zk8g53epWg4N_zwgWnofDNbuL_kRgFzlsxq85DH7qSuwe3mMML7uDnmRnbHm9RIw9rJfOcP3ZpoBrBa5nUq4KSwFdPKgyDf5NCQWnS8Bzw/s1600/P1000479.JPG" style="margin-left: 1em; margin-right: 1em;"><img src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgKUnqzBSI3iFsCFsobDvJnUI8KD1Q0Zk8g53epWg4N_zwgWnofDNbuL_kRgFzlsxq85DH7qSuwe3mMML7uDnmRnbHm9RIw9rJfOcP3ZpoBrBa5nUq4KSwFdPKgyDf5NCQWnS8Bzw/s200/P1000479.JPG" border="0" width="150" height="200" /></a></div><br /><div style="text-align: center;"> <span class="Apple-style-span" style="color: rgb(106, 168, 79);">the many 'corridors' of the house...there are a few more...the 1st lead to a the biggest room, the 2nd to the 'green field' and balcony and the 3rd to another balcony where we climb the roof for hide-n-seek</span></div><br /><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgwCDEbl6AgZT3KkzBYV4ao5Ezes7aGq4p3tl9Ly8-HfBzVO8f7CFqvhL7tmN1fkKi8V7-CNfAbo2s6SlRDiQfMaQLaqropQTSu-URjnF2GCmUj4PVNWYFwcDgpuCZ8_U7o98vHew/s1600/P1000489.JPG" style="margin-left: 1em; margin-right: 1em;"><img src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgwCDEbl6AgZT3KkzBYV4ao5Ezes7aGq4p3tl9Ly8-HfBzVO8f7CFqvhL7tmN1fkKi8V7-CNfAbo2s6SlRDiQfMaQLaqropQTSu-URjnF2GCmUj4PVNWYFwcDgpuCZ8_U7o98vHew/s200/P1000489.JPG" border="0" width="200" height="150" /></a><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEivClmJa585Kjpfp1lZItcN5BlYgBLwkuqsAaE81jlENHbMLUeZfeBungK-jiAjLs6uclSgCfABNyYJ6k03ijbnm8DGJZQSP-uXy8xqK5VluJ179WaeAtQi1g_H6bBE-KkB0MqPxQ/s1600/P1000487.JPG" style="margin-left: 1em; margin-right: 1em;"><img src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEivClmJa585Kjpfp1lZItcN5BlYgBLwkuqsAaE81jlENHbMLUeZfeBungK-jiAjLs6uclSgCfABNyYJ6k03ijbnm8DGJZQSP-uXy8xqK5VluJ179WaeAtQi1g_H6bBE-KkB0MqPxQ/s200/P1000487.JPG" border="0" width="200" height="150" /></a></div><br /><div style="text-align: center;"><span class="Apple-style-span" style="color: rgb(241, 194, 50);">this storage-closet lead to inside the roof and that is the place where</span><span class="Apple-style-span" style="color: rgb(230, 145, 56);"> my foot slipped through</span><span class="Apple-style-span" style="color: rgb(241, 194, 50);">...thank goodness the fan is not on...-phew-</span></div><br /><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgZqzkVuTFXOVFs77k6sM6pN5fmfB1LB1Q3X8E7hJQbkSzLaaqVK-eWX33ktd4rhsrJse7Hjstnd1SHXpt9LdSi7HXGzpYf_0-ZkNGrHXeSeEuY-SV6mQ5Y-TO1anrZ2Af4XXAx3g/s1600/P1000497.JPG" style="margin-left: 1em; margin-right: 1em;"><img src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgZqzkVuTFXOVFs77k6sM6pN5fmfB1LB1Q3X8E7hJQbkSzLaaqVK-eWX33ktd4rhsrJse7Hjstnd1SHXpt9LdSi7HXGzpYf_0-ZkNGrHXeSeEuY-SV6mQ5Y-TO1anrZ2Af4XXAx3g/s200/P1000497.JPG" border="0" width="200" height="150" /></a><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEh7v1jZiKvutQUFUOfHMESNd5yGBo50NMEJBDpuqNHVEdmfY7iH14EZq6KK1CX5rq4183c1Rb9UChUn1xU8lNiasjg5k9yJQZiSG6f5XaUzbB8Crdew5Bff9EIlv0luA6xf9Oa6cw/s1600/P1000490.JPG" style="margin-left: 1em; margin-right: 1em;"><img src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEh7v1jZiKvutQUFUOfHMESNd5yGBo50NMEJBDpuqNHVEdmfY7iH14EZq6KK1CX5rq4183c1Rb9UChUn1xU8lNiasjg5k9yJQZiSG6f5XaUzbB8Crdew5Bff9EIlv0luA6xf9Oa6cw/s200/P1000490.JPG" border="0" width="200" height="150" /></a></div><br /><div style="text-align: center;"><span class="Apple-style-span" style="color: rgb(204, 0, 0);">just one of the places to chill...and yes...the </span><span class="Apple-style-span" style="color: rgb(153, 0, 0);">roof top</span><span class="Apple-style-span" style="color: rgb(204, 0, 0);"> too...sitting on it and looking at the sky with my cuzs sure is nice...</span></div><br /><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiAu9V9dUfSO5iLqQRjwToltydARpQk15ajk3sr3vgq-ruS9FfVUj2asBCNE9i7rcyMTjCqndNLLwAKlq03ma9at4jIj0e9SOkALF7Fiuu14rD9nid0bMBVpHsCzVlePO0z-dU3dw/s1600/P1000494.JPG" style="margin-left: 1em; margin-right: 1em;"><img src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiAu9V9dUfSO5iLqQRjwToltydARpQk15ajk3sr3vgq-ruS9FfVUj2asBCNE9i7rcyMTjCqndNLLwAKlq03ma9at4jIj0e9SOkALF7Fiuu14rD9nid0bMBVpHsCzVlePO0z-dU3dw/s200/P1000494.JPG" border="0" width="200" height="150" /></a><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEj2dHkE8FjrinDt5nS-h_aw5i_dz8XJ1VxqghxL1GS8kmdfw2AuQyA9mEmeOSkGLyE7ABgir0yLXoNW7H0Bq837bBFNuw_sOZ2jDWcDgGfwHuv63USHQLuuRjmTc_0wQJdpvN6EYA/s1600/P1000495.JPG" style="margin-left: 1em; margin-right: 1em;"><img src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEj2dHkE8FjrinDt5nS-h_aw5i_dz8XJ1VxqghxL1GS8kmdfw2AuQyA9mEmeOSkGLyE7ABgir0yLXoNW7H0Bq837bBFNuw_sOZ2jDWcDgGfwHuv63USHQLuuRjmTc_0wQJdpvN6EYA/s200/P1000495.JPG" border="0" width="150" height="200" /></a></div><br /><div style="text-align: center;"><span class="Apple-style-span" style="color: rgb(180, 95, 6);">just a door that leads to another set of stairs that leads outside...</span></div><br /><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiZQ1c5M8gOjzoytoIYpT4TmVvUaz90Th2BcV1UswiloKbnERzWzsca4Bl6EfwPmlNhtI6PWYbRJWuJpdqu3Z7xKQU9eMLFF1GgoOKICkjNl_eVKsSj9-Fsc6zQ1AuiiBohCIAdIA/s1600/P1000444.JPG" style="margin-left: 1em; margin-right: 1em;"><img src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiZQ1c5M8gOjzoytoIYpT4TmVvUaz90Th2BcV1UswiloKbnERzWzsca4Bl6EfwPmlNhtI6PWYbRJWuJpdqu3Z7xKQU9eMLFF1GgoOKICkjNl_eVKsSj9-Fsc6zQ1AuiiBohCIAdIA/s200/P1000444.JPG" border="0" width="150" height="200" /></a><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiYy44RRFsAASEQ45UTOpztXD950cFPyB3VmQVLKMFN61P5-iao7iXMDffB_RbZx5r4zuRYK6VwG_XgioqY9QrZH4yVo3GDdAX_Dbn1NRPO0C02P1HAb70cJ_IFd62nkIeQz-sLPg/s1600/P1000446.JPG" style="margin-left: 1em; margin-right: 1em;"><img src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiYy44RRFsAASEQ45UTOpztXD950cFPyB3VmQVLKMFN61P5-iao7iXMDffB_RbZx5r4zuRYK6VwG_XgioqY9QrZH4yVo3GDdAX_Dbn1NRPO0C02P1HAb70cJ_IFd62nkIeQz-sLPg/s200/P1000446.JPG" border="0" width="150" height="200" /></a><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiDGLVFXaM4ibEr0zA6Od-8bVGF9NXRIaFdcIClUOIFRJYAO1FXj8g-msqp5dHWOWtkSB1brljlg4rGvvtmhBqASx3Pj9wIBcnmIfDXjH50PiSclHFBFYNcctfyOOkqIghflpT_RQ/s1600/P1000448.JPG" style="margin-left: 1em; margin-right: 1em;"><img src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiDGLVFXaM4ibEr0zA6Od-8bVGF9NXRIaFdcIClUOIFRJYAO1FXj8g-msqp5dHWOWtkSB1brljlg4rGvvtmhBqASx3Pj9wIBcnmIfDXjH50PiSclHFBFYNcctfyOOkqIghflpT_RQ/s200/P1000448.JPG" border="0" width="200" height="150" /></a></div><br /><div style="text-align: center;"> <span class="Apple-style-span" style="color: rgb(191, 144, 0);">quaint english-seaside-fountain...that is a lawn 'in' the house and the last pic is of a </span><span class="Apple-style-span" style="color: rgb(56, 118, 29);">turtle pen</span></div><br /><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEi5oxsZmqm4ot2llxGXout_xkCtr_HrH659gDPXKHdHKkOOyypCzNpjnurIIimTMRo6mruyGZAzjRVSNiprNnhuiSPouMeAkHnU4RoN86tktCVasj5_7ApDhV0VHE6XlivluE0UdA/s1600/P1000451.JPG" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEi5oxsZmqm4ot2llxGXout_xkCtr_HrH659gDPXKHdHKkOOyypCzNpjnurIIimTMRo6mruyGZAzjRVSNiprNnhuiSPouMeAkHnU4RoN86tktCVasj5_7ApDhV0VHE6XlivluE0UdA/s200/P1000451.JPG" border="0" width="150" height="200" /></a><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgRRhm9LYyEG0cJq0ZNzGLxvDZuc6V7DNDzyqO0zzyI5qswkFBsn0zCJHawxgj4hrLdyM6cDI4BwIZ6N95sHQ35o8YzKd7_xWPqzuGNxFiwvPC0SRPvraGgunsytTou0ky-DmaSUA/s1600/P1000449.JPG" style="margin-left: 1em; margin-right: 1em;"><img src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgRRhm9LYyEG0cJq0ZNzGLxvDZuc6V7DNDzyqO0zzyI5qswkFBsn0zCJHawxgj4hrLdyM6cDI4BwIZ6N95sHQ35o8YzKd7_xWPqzuGNxFiwvPC0SRPvraGgunsytTou0ky-DmaSUA/s200/P1000449.JPG" border="0" width="200" height="150" /></a><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEi2iyWTviqxv1vNuOVP9IAC9NMsobgx54JuETbDvYA8BbwW8JlPBM7Ega_JJElQ3uyOv5JDYHndb6WkM9G4_zFsn_OO_UlCbo1ASfg9mAIDkgDH7eEqQQpeQ4oBrqGB5gP80m3gBw/s1600/P1000455.JPG" style="margin-left: 1em; margin-right: 1em;"><img src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEi2iyWTviqxv1vNuOVP9IAC9NMsobgx54JuETbDvYA8BbwW8JlPBM7Ega_JJElQ3uyOv5JDYHndb6WkM9G4_zFsn_OO_UlCbo1ASfg9mAIDkgDH7eEqQQpeQ4oBrqGB5gP80m3gBw/s200/P1000455.JPG" border="0" width="200" height="150" /></a></div><br /><br /><br /><br /><div style="text-align: center;"><span class="Apple-style-span" style="color: rgb(19, 79, 92);">my aunt's </span><span class="Apple-style-span" style="color: rgb(11, 83, 148);">passions</span><span class="Apple-style-span" style="color: rgb(19, 79, 92);">...decorating, cooking (she is a marvelous baker) and painting</span></div><br /><div class="separator" style="clear: both; text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjtrvoZJP80pYbCyLOBpCapznwxrmHdb83voz8IdzThwQ4-j-Xmh8prhmfRvQYbMu5pzwyMScj-jjX-OOCB4vbNqfKFY0RjB2fdQ5e0cPdD7OHVUXaQSiUmTVO4GQx0L9tGTkTYTw/s1600/P1000461.JPG" style="margin-left: 1em; margin-right: 1em;"><img src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjtrvoZJP80pYbCyLOBpCapznwxrmHdb83voz8IdzThwQ4-j-Xmh8prhmfRvQYbMu5pzwyMScj-jjX-OOCB4vbNqfKFY0RjB2fdQ5e0cPdD7OHVUXaQSiUmTVO4GQx0L9tGTkTYTw/s320/P1000461.JPG" border="0" width="240" height="320" /></a></div><div style="text-align: center;"><br /></div><div style="text-align: center;"><span class="Apple-style-span" style="color: rgb(53, 28, 117);">house in a house...kawaii-ne!!!...hehe...</span></div>pelunggulhttp://www.blogger.com/profile/06518718995914530791noreply@blogger.com0tag:blogger.com,1999:blog-37201653.post-42955739318301553142011-03-30T15:33:00.000-07:002011-03-30T16:11:24.745-07:00Gemulah Mak Saya; addendum<span style="color: rgb(0, 102, 0);"><span style="color: rgb(0, 0, 0);">Mak tinggal di rumah keluarga kami bersama keluarga Kak Yah. Mak mengajar anak-anak Kak Yah, dari Muaz, Nusaibah dan Najwa membaca Quran. Mak agak 'bengkeng' ketika mengajar Quran. Ketika mak masih segar dahulu. Pak Cik Mansor lah yang jadi driver, membawa mak ke tempat orang mengajar sana sini.<br /><br />Mak seumpama wanita sezaman dengannya suka memakai barang emas di tubuh, walaupun ketika sekadar berada di katilnya pada beberapa tahun akhir hayatnya. Mak juga tidak berpantang makan walaupun dia disuntik insulin hari-hari. Mak yang sangat terbatas gerakannya selepas mengalami sakit kencing manis itu banyak bergantung kepada anak-anak Kak Yah untuk membuka tutup suiz kipas, membuka tutup radio television, membawa air minum serta makanan dan sebagainya. Mak juga berleter kepada anak cucu sekiranya ada yang dia rasa tersangkut.<br /><br />Ibah (Nusaibah) pulang ke rumah dari UITM Dungun pada 2 hujung minggu terakhir mak untuk berkhidmat kepada mak. Seorang cucu yang baik, masyaallah. Ketika mendapat khabar mak meninggal, Ibah yang sepatutnya mengikuti rombongan ke Johor telah menumpang Dok Mek untuk balik.<br /><br />Saya teringat waktu saya kecil, mak suka membuat bedak sejuknya sendiri. Dia merendam beras di dalam molor (bekas kaca yang besar) dan diletakkan di kawasan terpencil yang redup untuk masa yang lama. Bau dari beras yang menghancur itu agak busuk, dan selepas beras itu hancur, maka patinya digotel kecil-kecil . Gotelan beras hancur itu diletakkan di atas badang buluh dan dijemur panas. Mak biasanya akan meletakkan kuntuman bunga melor bersama gotelan beras itu. Agaknya untuk memberi sedikit kewangian kepada bedak sejuk itu. Bedak itu tidak dipakai untuk tujuan berjangak (berhias), ianya memberi rasa sejuk selasa kepada pemakai dan mungkin melembutkan kulit. Muka perempuan yang mengenakan bedak sejuk ini akan kelihatan putih, umpama pakai 'mask' kecuali bahagian mata.<br /><br />Agak saya, antara anak-anaknya , Abang Nung lah anak yang dia senangi, kerana patuh kepada mak, tidak bersoal balik apa yang mak katakan. Dok Mek lah yang dia banyak buat berjenguk -kira , dia anak sulung. Kak Yah dan anak-beranak lah yang dia banyak mengatur dan dia paling 'concern' , memandangkan Kak Yah tinggal bersama mak. Saya yang paling santai, saya bergurau dengan semua orang, mak, mak mertua dan semuanya.<br /><br /><br /></span></span>pelunggulhttp://www.blogger.com/profile/06518718995914530791noreply@blogger.com0tag:blogger.com,1999:blog-37201653.post-36989351222322966512011-03-28T16:03:00.000-07:002011-03-30T16:01:54.916-07:00Gemulah Mak SayaHari ini genaplah seminggu mak meninggal dunia. Mak telah menghayati hidupnya sebagai seorang Muslim Melayu dalam 'konteks tradisional'. Walaupun ketika mak telah lumpuh bahagian kakinya selepas serangan penyakit kecing manis, mak masih mengekalkan amalan sejak mudanya dengan melazimi surah Yasin, Tabarakallazi, Sejadah setiap hari. Mak terpaku di katilnya untuk hampir 3 tahun lebih, bagaimanapun pemikiran dan ingatannya tidak banyak terjejas sehinggalah ke akhir hayatnya.<br /><br />Beberapa bulan yang lepas, saya menanya mak semada mak masih ingat Asma al-Husna, mak menjawab yang mak dah lama tak baca, tetapi Alhamdulillah ketika itu mak membaca semula dan nyata ingatannya masih kuat. Di bahagian kepala mak tidur, sentiasa ada Mushaf al-Quran dan ada 2 utas tasbih. Mak masih juga membaca al-Quran terutama antara maghrib dan isya', waklaupun ketika itu terpaku di katilnya.<br /><br />Walaupun saya menyarankan agar mak menjama'kan sembahyangnya, kerana agak rumit untuk mengambil wudu untuk setiap waktu; apa lagi ketika berwudu mak memastikan yang mak melaksanakannya seumpama ketika mak masih segar sihat. Semua sunnat mahu dikerjakan, bahkan mak juga menyapu air atas tengkuk sebelum membasuh kaki (amalan ini disebut di mazhab Hanafi, tidak dalam mazhab Syafie ).<br /><br />Beberapa tahun terkemudian ini mak kurang puasa sunnat, agaknya tubuhnya sudah lemah kesan dari penyakit kencing manisnya. Tetapi mak masih bertanya "habis dah puasa 6?", "berapa hari dah puasa ?" ketika hari-hari 10 awal Dzu al-Hijjah.<br /><br />Mak adalah seorang yang buta-huruf kecuali huruf Quran, dan sememangnya mak hanya belajar membaca al-Quran, mak tidak pernah belajar membaca tulisan rumi atau jawi. Seingat saya mak sentiasa mempelajari al-Quran dari zaman seawal yang saya dapat ingat, dengan Mak Su Haji Batu 4 yang datang ke rumah selepas Asar, dengan Gemulah Haji Ali, dengan Gemulah Ustaz Ismail Mu'allimah Kubang Pasu, dengan Gemulah Mak Jah Haji, dengan Gemulah Kak Mah Cik Gu Johan, terkemudian dengan Gemulah Mak Ngah Haji Kota. Mak belajar mengaji al-Quran sehinggalah dia terpaku di katilnya kerana sakitnya.<br /><br />Ketika dia terpaku pada katilnya, mak banyak mendengar radio, "orang mengajar dalam radio" dalam istilah mak dan melihat rancangan keagamaan dalam tv. Hanya saya tidak tahu sejauh mana yang mak dapat faham.<br /><br />Mak juga banyak menghadiri tempat orang mengajar, terutama di balaisah A.Rahman Wakaf Che Yeh kemudian di Masjid at-Tarbiyyah, mak juga menghadiri tempat mengajar Haji Wan Jah, Ustazah Wan Faezah, Dr. Fatma dan lainnya. Mak suka keramaian di dalam majlis orang mengajar, mak juga suka keramaian berbekwoh. Pernah dalam tahun awal 70'an, jiran kami, Cik Gu Mat Amin menumpangkan mak dengan keretanya untuk pergi mendengar Haji Nik Leh di setiap pagi Jummat. Tetapi mak tidak langsung terpengaruh dengan aliran kaum muda, mungkin mak tidak fahampun perbezaan dan kejanggalan yang terdapat dalam pengajian Haji Nik Leh tersebut. Mak sekadar suka majlis pengajian!<br /><br />Mak pernah bercerita yang dia hanya ke sekolah zaman budaknya untuk 2, 3 hari sahaja. Zaman kecilnya mak berkawan rapat dengan sepupunya Gemulah Fatimah isterinya Mat Isa. Ketika mula-mula serangan Jepun, mak banyak duduk bersembunyi di rumah Haji Saad, ayah saudaranya , iaitu bapanya Fatimah. Dia memberi komen "zaman tu, bodoh lagi , ada ke pergi nusuk (bersembunyi) di rumah orang kaya, (yang mungkin tumpuan orang merompak)". Dalam kad pengenalan ditulis mak dilahirkan pada tahun 1934, jadi agaknya memang tidak jauhlah dari benarnya, apabila dibandingkan dengan cerita mak itu.<br /><br />Mak kuat bekerja untuk menyara hidup sekeluarga di zaman mudanya, dia menoreh getah di Kampong Jelutung dan di dalam Pagar Cik Mat di kampong kami, mak dan ayah juga membuat (menanam) padi di tanah dekat rumah CikGu Johan dan tanah Dalam Paya,. Mak juga mengoreng kopi untuk dijual, hanya kemudiannya berhenti kerana harga butir kopi melambung naik sedangkan mak tak tergamak hendak naikkan harga serbuk kopi. Mak juga suka sangat jadi 'ibu kutu' kepada rakan-rakannya yang bermain kutu. Kadang-kadang mak tidak ingat di mana disimpan duit kutipan kutu sehingga dia jadi gelisah.<br /><br />Bapa mak, Haji Idris memang asal orang Kota, ayahnya Haji Abdul Rahman, seorang guru al-Quran berpindah dari Surau Kota ke kawasan sekarang ini berhampiran dengan round-about Kota. Oleh itu adik-beradik Tok Ayah Yeh , Pak Ngah Saad , Tok Da Geretak tinggal di kawasan yang sama. Ibu Mak, Meriam, asalnya dari Gaung, ayahnya Mak Da (gelaran yang kami panggil) ialah Paksu Mamat. Paksu Mamat adalah seorang bomoh patah, bomoh secara keturunan. Yang terakhir dalam keluarga Mak Da yang mewarisi baka bomoh ini ialah Gemulah Maksu Limah Gaung, dia sepatutnya jadi bidan tetapi dia seorang pengemban (mudah merasa jijik), sehingga dia sakit untuk berapa lama; kesudahannya ayahnya, Paksu Mamat datang dalam mimpi dan memberitahu Maksu Limah " dah mu tak leh jadi tok bidan, mu tolonglah orang dengan mengurut". Itulah yang menjadikan Maksu Limah sebagai tukang urut. Saya sempat berurut dengan Maksu Limah beberapa kali. Ganjilnya sebagai ayahnya, Paksu Mamat, Maksu Limah juga dengan sendirinya tertutup lior untuk memakan makanan yang disediakan oleh orang bukan Islam, Maksu Limah tak makan tepung nonde (ondeh-ondeh) yang dibeli kerana bimbang tepung beras itu hasil tangan orang Siam, dia tak makan biskut yang di dalam tin. Katanya ayahnya, Paksu Mamat sampaikan minum kopi yang dicampur manisan (gula melaka) kerana tidak boleh makan gula yang dibeli di kedai.<br /><br />Keluarga kami agak rapat dengan waris di Gaung terutama dengan Gemulah Maksu Som dan Pakmuda Tolib.<br /><br />Mak dan ayah sempat menunaikan ibadat haji pada tahun 1980, ketika itu saya juga menunaikan haji pertama saya. Kemudian 3 tahun yang lalu, mak menyerahkan wang sebanyak RM4'000 kepada saya supaya saya dapat menunaikan umrah untuknya, ketika itu beliau sudah tidak begitu sihat. Saya katakan kepadanya yang saya akan tunaikan haji bagi pihaknya, Alhamdulillah saya dengan rahmat Allah diberi kesempatan menunaikan haji pada tahun itu bersama Sdr Yusri , Sdr Shabrimim dan Dr Adli berserta isteri.<br /><br />Mak sempat melihat Sarah, cucunya, anak kakak sulung saya berkahwin pada cuti raya Cina dalam bulan Februari yang lepas. Dia menunjukkan rasa seakan dia terpinggir di katilnya dari keriuhan persiapan majlis walimah kerana terpaku di katil sehinggalah dia dibawa ke rumah Dok Mek (panggilan kepada kakak sulung), untuk memerhati keriuhan itu dari kerusi rodanya. Ketika rombongan menghantar menantu ke Batu 30, mak mahu menyertai berarak itu. Dia muntah-muntah dalam kereta, dan sampai di rumah besan,mak tidak mahu turun dari kereta kerana kepenatan. Tetapi mak puas hati, nampak sangat yang dia kasih kepada menantu Dok Mek ini.<br /><br />Selesai majlis menghantar menantu, bibik Indonesia yang menjaga mak mengadu yang dia tidak sihat dan seakan keluar darah bersama kahak. Doktor yang merawatnya menasihati kami agar dihantar bibik ini kepada agensi pekerja untuk mendapat bibik ganti. Sementara itu Sarah, pengantin baru, yang menunggu kursus induksi sebelum bertugas, menjaga mak . Pada 13hb. lepas. Dok Mek telah menelefon saya mengatakan Sarah menghubunginya yang mak bercakap dengan sebutan yang tidak dapat difahami. Ketika itu saya berada di Perpustakaan MAIK bertemu Ustaz Muhammad Mahmud. Saya menghubungi isteri yang berada di rumah, kami ke rumah mak.<br /><br />Sesampai kami, mak sudah mampu bertutur semula, tetapi mak nampak letih. Saya meminta mak mengangkat tangan kanannya, dia hanya mampu mengangkatnya di bawah paras bahu. Sarah memberitahu yang nasi di makan mak pada pagi itu banyak yang tumpah. Saya diarah oleh Dok Mek supaya hantar mak ke hospital, saya dan isteri beritahu mak, mak menolak dan minta dinanti-nantikan dahulu. Saya memberitahunya kita ke Hospital Perdana, sekadar untuk 'checking', bukan untuk masuk wad. Mak walaupun liat bersetuju. Kak Yah balik dari HUSM dan isteri saya menghubungi ambulan Hospital Perdana. Selepas zuhur mak dihantar ke Hospital, doktor yang merawat mak mengatakan dia mengesyaki masalah jantung, tubuh mak yang sembab dan lelah mak ketika bernafas itu juga disebabkan masaalah jantung. Untuk bertemu dengan doktor bahagian jantung itu, mak dinasihatkan tidur dihospital untuk satu malam. Mak agak keberatan tetapi akhir bersetuju selepas dipujuk.<br /><br />Esoknya doktor yang merawat mak menunjukkan 'ujian echo' yang injab mak tidak dapat berfungsi dengan baik, terdapat darah yang back-flow. Masyaallah semua itu jelas kelihatan pada 'image scan' yang ditunjukkan , doktor juga menunjukkan kesan-kesan pada jantung yang mengisyaratkan yang mak pernah kena serangan jantung sebelum ini. Sesuatu yang kami semua tidak sedari. Doktor menasihati mak agar tidur semalam lagi di hospital, suatu yang berat untuk dipersetujui oleh mak. Abang Nung balik menziarah mak , dia memberitahu mak yang dia akan balik semula pada 2hb 4, mak menjawab dengan sebutan yang tidak jelas 'lama sangat lagi tu'<br /><br />Mak ke hospital semula pada 20hb, doktor yang merawatnya mengatakan keadaan mak semakin merosot berbanding seminggu sebelumnya. Dia mengatakan mungkin mak mengalami stroke yang kedua. Badan mak juga agak kering,<br /><br />Dari hospital, ambulan menghantar mak ke MRSM Tumpat, ke rumah Dok Mek. Mak agak 'selesa' kerana terdapat Nah, orang tempatan yang menjaga mak dari 8 pagi hingga 5 petang. Hari selasa, mak nampak semakin letih, Kak Yah masukkan air ke badan mak, tetapi nampaknya tidak banyak menolong.<br /><br />Hari rabu itu saya dan isteri pada 10 pagi keluar dari rumah Dok Mek kerana isteri saya menemani Maryam untuk mendapatkan keputusan SPMnya. Saya pula mahu membeli broad-band kerana yang lama hilang. Kami kembali waktu zuhur. Badan mak mulai semakin sejuk di sebelah kirinya, sejuk dan seakan berpeluh. Saya menelefon Dok Mek dan Abang Nung memaklumkan perkara itu, kemudian dada sebelah kanan pula menjadi sejuk. Kak Yah sampai kira-kira jam 2 lebih. Kak Yah menghubungi adik-beradik mak. Dok Mek berada di Kuantan kerana mesyuarat, sementara anaknya, Balqis mengambil keputusan SPM di MRSM Jasin.<br /><br />Rakan-rakan Dok Mek, terutama Cikgu Nik Zainun dan Cikgu Nik Rahimah berulang alik bersama guru-guru perempuan lain datang menjenguk mak dan membaca Yasin . Mak semakin letih, saya meminta Kak Yah masukkan susu melalui tiub kepada mak, dengan harapan semoga mak akan memperolihi sedikit tenaga. Adik beradik mak, Ayah Sim dan Makngah Yam, Da dan Makcik Esah datang. Mak semakin lemah, keluar air mata yang mengalir dari sisi mata mak yang rapat terpejam.<br /><br />Saya membacakan kalimah 'la illa ha illallah' berkali-kali di telinga mak, Da membaca Surah ar-Ra'du . Agaknya di pertengahan Surah ar-Ra'du yang saya baca, pada jam 6.14 petang mak berbunyi perlahan seakan tergolong lidah. Agaknya bunyi dari mak itu berulang tiga kali (dalam sekitar seminit), dan makpun berhenti bernafas, Kak Yah dalam sebak mengatakan nadi mak sudah tidak berdenyut.<br /><br />Saya hubungi Dok Mek dan Abang Nung yang masih dalam perjalanan balik. Dok Mek dalam sebak yang kuat mengarahkan jangan diapa-apa mak sehingga dia sampai balik. Segala yang patut diatur, kami yang ada aturkan. Mak mendahului kami dengan tenang.<br /><br />Malam itu pelajar-pelajar MRSM perempuan dan lelaki bergilir-gilir membaca Surah Yasin , kaki tangan MRSM pula sentiasa menawarkan sebarang pertolongan yang mereka boleh bantu. Keluarga kami merakam terima-kasih yang tidak terhingga kepada kaki-tangan dan pelajar MRSM Tumpat di atas segala perhatian dan bantuan yang begitu bererti yang telah mereka sumbangkan. Semoga Allah membalas dengan sebaik-baik balasan di dunia dan Akhirat.<br /><br />Esoknya, mak disembahyang di Surau MRSM jam 11 pagi, kakitangan MRSM serta pelajar menghadiri sembahyang mak, kami juga menjemput Ustaz Muslim dari Pondok Neting serta pelajarnya untuk untuk menyembahyangkan mak. Semada hayat dunianya, mak suka anak-anak, makpun waktu perpisahan dari permukaan dunia ini telah disembahyangkan oleh begitu ramai anak-anak.<br /><br />Jenazah mak dibawa balik ke Kota, itulah yang selalu mak sebutkan yang dia mahu dikebumikan di Kubur Surau Kota. Rakan-rakan dari pondok dan kenalan lain ramai yang datang menyembahyangkan mak selepas sembahyang zuhur. Sembahyangnya diimamkan oleh Baba Abdul Aziz Pungguk.<br /><br />Ketika jasad mak diletakkan di dalam lahad, puting-beliong (dragon-flies) begitu banyak mengerumuni kawasan sekitar itu. Saya, Pak Cik Mansor (abang ipar) dan Marwan (anak Dok Mek) turun ke dalam lubang untuk menempatkan mak dalam lahadnya. Saya memulakan bacaan tahlil dan kemudian saya bacakan talqin ringkas untuk mak........<br /><br />Sehingga hari ini, saya tidak begitu merasa kehilangan mak, tetapi saya merasakan mak sekadar berpindah terlebih dahulu daripada kami, mak sekadar pergi lebih awal menanti ketibaan kami.<br /><br />Semoga Allah menilik mak dengan tilikan Rahmat, semoga kami terus mendapat kebajikan dari amalan mak, semoga kami tidak terfitnah selepas pemergian mak.<br /><br />Al-fatihah untuk mak......pelunggulhttp://www.blogger.com/profile/06518718995914530791noreply@blogger.com1tag:blogger.com,1999:blog-37201653.post-76100457037092331402011-03-19T20:16:00.000-07:002011-03-20T05:15:44.727-07:00Multiculturalism Failed: 1Malaysia strives<p><strong>German Chancellor Angela Merkel kicked off the offensive, British PM David Cameron threw it into the scrum and now President Nicolas Sarkozy has converted it, the match view is unanimous, multiculturalism in the EU is failed, politically bankrupt and dead. </strong></p> <div id="attachment_4761" class="wp-caption aligncenter" style="width: 160px;"><a href="http://french-news-online.com/wordpress/wp-content/uploads/2011/02/Sarkozy10.jpg"><img class="size-full wp-image-4761" src="http://french-news-online.com/wordpress/wp-content/uploads/2011/02/Sarkozy10.jpg" alt="" width="150" height="150" /></a><p class="wp-caption-text">The French President has lined up to bury multiculturalism. </p></div> <p>So what have the leaders of the EU’s three most populous states (212 million people) just buried, burned and banished?</p> <p>The 1970s concept of “multiculturalism” has, these days, essentially become popular shorthand for indigenous concerns about immigration, religious intolerance — basically the Muslim exception — and the undermining of Enlightenment freedoms, liberties, equalities, rights and values as espoused by figures such as Rousseau, Locke and Mills.</p> <p>Even its earliest advocates admit that as a concept multiculturalism is ill- defined. <em>“Multiculturalism is best understood neither as a political doctrine with a programmatic content nor a philosophical school with a distinct theory of man’s place in the world but as a perspective on or a way of viewing human life. Since the multicultural movement sprang up unplanned in many different political contexts … it lacks a clear focus and identity.”</em> writes Bhikhu Chotalal Parekh, Professor of Political Theory at the University of Hull, UK in a paper that is now 11 years old (see below).</p> <p>The crux of the matter as far as he is sees it is that: <em>“Multicultural societies in their current form are new to our age and throw up theoretical and political problems that have no parallel in history. The political theories, institutions, vocabulary, virtues and skill that we have developed in the course of consolidating and conducting the affairs of a culturally homogeneous state during the past three centuries are of limited help, and sometimes even a positive handicap, in dealing with multicultural societies…This is a formidable theoretical and political task and no multicultural society has so far succeeded in tackling it…”</em></p> <p>So and in the words of its advocates, it is a <span style="text-decoration: underline;">still-evolving, poorly-defined and experimental “perspective”</span> that major European leaders have now dramatically ditched as a disaster. </p> <p>What then, some might well ask, is all the fuss about?</p> <p>Among the euro-Left attacks on multiculturalism are seen as intolerant political extremism of the worst kind. Diametrically opposite of course is the view of the euro-Right for whom multiculturalism is a looming threat to the very survival of old Europe.</p> <p>For the record this is what President Sarkozy said February 10 during a marathon nationwide television exchange on TV1: “My answer is clearly yes, it is a failure … Of course we must all respect differences, but we do not want a society where communities coexist side by side. Our Muslim compatriots must be able to practise their religion, as any citizen can, but we in France do not want people to pray in an ostentatious way in the street. If you come to France, you accept to melt into a single community, which is the national community, and if you do not want to accept that, you cannot be welcome in France. The French national community cannot accept a change in its lifestyle, equality between men and women and freedom for little girls to go to school.”</p> <p>Difficult to find a clearer clarion call for the assimilation and integration of immigrant communities and a directive that it is the mother culture that the incomers must absorb — “melt into a single community” he said — not the other way round.</p> <p>Rather than an outcry in the immediate aftermath of President Sarkozy’s disclosure that he shared the views of the leaders of Germany and Britain on multiculturalism, there was an eerie silence in the news cycle.</p> <p>Despite the recent significant rise of support for a reinvigorated <em>Front National</em> under its new leader Marine Le Pen — who now proudly asserts her party’s main policies are driving French political debate — the Left did not seem to have readied its defences of a pan-European concept that it hijacked in the late 70s to force through transformational change in conservative western societies with strong folk memories of their different tribal origins.</p> <p>This may of course have been because until recently<em> multiculturalisme</em> has not been a concept with a stratified place in France, a bastion of the nation state where there are no formal records of a citizen’s ethnicity, culture or religion, and such data is specifically omitted in the decennial census. While the French may not acknowledge <em>multiculturalisme </em>as a state construct, the presidential antennae are acutely attuned and Sarkozy knows exactly why his EU counterparts have held the Requiem Mass for multiculturalism.</p> <p>He is also uncomfortably aware how strongly the French feel about issues covered by this piece of politically correct shorthand. (<a href="http://french-news-online.com/wordpress/?p=4326">A TNS-Sofres poll found mid-January that 32% of voters in the UMP party</a>, led by President Nicolas Sarkozy until his election, would support a UMP-FN government in 2012).</p> <p>The political Right has now made its point absolutely clear, the 2012 presidential elections are set to be fraught with ethnic/religious tension and it will all be the Left’s fault.</p> <p>So it was curious that it took more than 24 hours for the Left to pick themselves up off the floor after the presidential punches had landed and cobble together their defence of programmes increasingly under challenge across an economically disintegrating Europe.</p> <div id="attachment_4763" class="wp-caption aligncenter" style="width: 170px;"><a href="http://french-news-online.com/wordpress/wp-content/uploads/2011/02/MichelWieviorkasociologistmultic.jpg"><img class="size-full wp-image-4763" title="MichelWieviorka" src="http://french-news-online.com/wordpress/wp-content/uploads/2011/02/MichelWieviorkasociologistmultic.jpg" alt="" width="160" height="228" /></a><p class="wp-caption-text">French sociologist, Michel Wieviorka defends Multiculturalism</p></div> <p>Finally they managed it and the silence was somewhat timidly broken by sociologist, Michel Wieviorka (of EHESS-l’Ecole des Hautes Études en Sciences Sociales) in this contribution to the left-wing <em>Rue89.com</em> website: “Will the left unquestioningly swallow the convergent attacks from the right and extreme-right against what they call ‘multiculturalism’” he asked?</p> <p>Mr Wieviorka then proceeded to remind his audience what the media and its readers meant by the use of the word ‘multiculturalism’: “not a set of clearly identified cultural differences, which are strictly speaking the subject of multiculturalism, but a nebulous group of concerns related to immigration, terrorism, crime, delinquency, insecurity and especially Islam, that is to say a religion.”</p> <p>Continuing his analysis of the Sarkozy Statement, he added: “(it is) legitimate and desirable for a head of state to attack terrorism and violence, and take measures to end domination by groups and their leaders on individuals within minority groups, beginning with women. But to attribute these evils to multiculturalism, is to find too convenient a scapegoat (…) Criticism of multiculturalism by the extreme-right and right always includes a noteworthy aspect: it goes hand in hand with a call for the proper integration of all immigrants. This call is always presented as a need that is basic to nationhood, and the society as a whole; it is never advanced from the perspective of the immigrant (…) In France in particular, with its attachment to the republican ideal, and its national version of universal values, the prevailing philosophy and this includes that on the left, has often resulted in a rejection of everything that might lead to a recognition of minorities, and an encouragement therefore of the horrors of communitarianism. (…) Well-tempered multiculturalism, subject to regular re-assessment, implemented with caution, and without premature generalisations, is not necessarily the abomination that the extreme right and right would have us believe, it might even offer solutions for a left eager to articulate absolute respect for universal values, and differences…” he concluded.</p> <p>This cerebral and academic defence of the ‘perspective’ seems more designed as food for an enjoyable Left Bank debate by Parisian intellectuals than as effective ammunition against the shrapnel in the political messages the three leaders have clearly been getting from focus groups and grass roots in their respective countries.</p> <p>The significance of the French presidential position on multiculturalism — it took four months to gestate post-Merkel remember — should not be overlooked.</p> <p>France with the largest Muslim population in western Europe– five to six million (8-9.6%) of the total <a href="http://news.bbc.co.uk/2/hi/europe/4385768.stm" class="external" target="_blank">according to a BBC European factsheet</a> “favours Muslim integration. But the growth of the community has challenged the French ideal of a strict separation between religion and public life”.</p> <p>These factors are now of growing political import following the resurgence of the <em>Front National </em>party as FrenchNewsOnline has previously reported <a href="http://french-news-online.com/wordpress/?p=4159"> <strong>here</strong></a> and <a href="http://french-news-online.com/wordpress/?p=4136"> <strong>here</strong></a></p> <p><strong>Story:</strong> Ken Pottinger<br />editorial@french-news-online.com</p> <p>A long and interesting essay <strong>“What is Multiculturalism”</strong> <a href="http://www.india-seminar.com/1999/484/484%20parekh.htm" class="external" target="_blank">can be read in this paper by Bhikhu Parekh, Professor of Political Theory at the University of Hull, UK</a></p> <p>A later essay from 2000 entitled <strong>“Rethinking Multiculturalism: Cultural Diversity and </strong><a href="http://www.culturemachine.net/index.php/cm/article/viewArticle/228/209" class="external" target="_blank"><br /></a></p> <div class="addthis_container"><a href="http://www.addthis.com/bookmark.php?v=250&username=admin" class="addthis_button external" target="_blank"><br /></a></div> <span></span> <h3><br /></h3><div class="left-sidebar"> <h3 id="comments">1 Comment</h3> </div> <div class="nav nav-padding"> <div class="alignleft"><br /></div></div> <ul class="commentlist"><li class="comment byuser comment-author-admin bypostauthor even thread-even depth-1" id="li-comment-2326"> <div class="left-sidebar"> <p><b>S T Vaughan</b><br /> 7 Mar, 2011 </p> </div> <div class="comment-content"> <p>It would appear the whole of Europe agrees multiculturalism is dead in Europe, so that solves the problem, and the problem now just goes away and everyone carries on doing their own thing – Germany ignores its immigrants, France shoves them on a ferry to England and England gives them a house and benefits, and all agree multiculturalism just doesn’t work!</p> <p>S T Vaughan<br />Birmingham<br />B14 4EA<br /></p> <div class="reply"> </div> </div> </li></ul> <div class="nav"> </div>pelunggulhttp://www.blogger.com/profile/06518718995914530791noreply@blogger.com0tag:blogger.com,1999:blog-37201653.post-81888913015215182392011-03-19T20:08:00.000-07:002011-03-20T05:17:18.925-07:00Entering The Future Egypt<div style="width: 360px;"> <a rel="start" href="http://mondediplo.com/"><img src="http://mondediplo.com/squelettes/pics/logo-30.gif" alt="Le Monde diplomatique" style="border: 0pt none;" /></a> </div> <div class="englished"> <a href="http://mondediplo.com/"><img src="http://mondediplo.com/squelettes/pics/englished.png" alt="English edition" /></a> </div> <div class="dcbox"> <div class="hautdiplochannels sans"> <h2><a href="http://mondediplo.com/">Diplomatic Channels</a></h2> </div> <div style="display: block;" class="diplochannels"> <div style="display: none;" class="unechaine" id="openaccess"> <a href="http://mondediplo.com/tag/open-access"><img src="http://mondediplo.com/squelettes/pics/openaccess.jpg" alt="" /></a> <div class="danslachaine"> <h2><a href="http://mondediplo.com/tag/open-access">Articles & blog</a></h2> <ul><li> <a href="http://mondediplo.com/blogs/libya-what-would-orwell-do">Libya: what would Orwell</a> <span>(2011/03)</span> </li><li> <a href="http://mondediplo.com/blogs/an-open-letter-to-bernard-henri-levy">An open letter to Bernard-H</a> <span>(2011/03)</span> </li><li> <a href="http://mondediplo.com/blogs/europe-s-energy-diplomacy-all-at-sea">Europe’s energy diplomacy</a> <span>(2011/03)</span> </li></ul> </div> </div> <div style="display: none;" class="unechaine" id="maps"> <a href="http://mondediplo.com/maps/arabawakening"><img class="spip_logos" alt="" src="http://mondediplo.com/local/cache-gd2/916f1c48305d39529fbdfddce1c5c5e2.jpg" style="height: 125px; width: 125px;" align="left" width="125" height="125" /></a> <div class="danslachaine"> <h2><a href="http://mondediplo.com/maps/">Maps</a></h2> <ul><li><a href="http://mondediplo.com/maps/arabawakening">The new Arab Awakening</a> <span>(2011/03)</span> </li><li><a href="http://mondediplo.com/maps/usefulafrica">Useful Africa</a> <span>(2011/02)</span> </li><li><a href="http://mondediplo.com/maps/utopianafrica">Utopian Africa</a> <span>(2011/02)</span> </li></ul> </div> </div> <div style="display: none;" class="unechaine" id="Podcasts"> <a href="http://mondediplo.com/tag/podcasts"><img src="http://mondediplo.com/squelettes/pics/podcast.jpg" alt="" /></a> <div class="danslachaine"> <h2><a href="http://mondediplo.com/tag/podcasts">Podcasts</a></h2> <ul><li><a href="http://mondediplo.com/2011/03/06muslimbrotherspodcast">Egypt’s Brotherhood, ready (...)</a> <span>(2011/03)</span> </li><li><a href="http://mondediplo.com/2010/09/09kyrgyzpodcast">Vicken Cheterian on the (...)</a> <span>(2010/09)</span> </li><li><a href="http://mondediplo.com/2010/08/04podcast">Chase Madar on the violation</a> <span>(2010/08)</span> </li></ul> </div> </div> <div style="display: none;" class="unechaine" id="Images"> <a href="http://mondediplo.com/blogs/in-jalalabad-hope-is-fading"><img class="spip_logos" alt="" src="http://mondediplo.com/local/cache-gd2/640fae8402098f8f3e566cd051f7eacd.jpg" style="height: 125px; width: 125px;" align="left" width="125" height="125" /></a> <div class="danslachaine"> <h2><a href="http://mondediplo.com/tag/Images">Images</a></h2> <ul><li><a href="http://mondediplo.com/blogs/new-hope-dawns-on-the-golan-heights">New hope dawns on the Golan</a> <span>(2011/03)</span> </li><li><a href="http://mondediplo.com/blogs/skyscrapers-and-ghost-houses-at-hanoi-s-periphery">Skyscrapers and ghost-houses:</a> <span>(2011/01)</span> </li><li><a href="http://mondediplo.com/blogs/reimagining-raqqa-of-tradition-and-of-wheat">Reimagining Raqqa: of traditio</a> <span>(2010/10)</span> </li></ul> </div> </div> <div class="unechaine" id="openpage"> <a href="http://mondediplo.com/openpage/"><img src="http://mondediplo.com/squelettes/pics/republish.jpg" alt="" /></a> <div class="danslachaine"> <h2><a href="http://mondediplo.com/openpage/">Open page</a></h2> <ul><li><a href="http://mondediplo.com/openpage/zimbabwe-s-blood-diamonds">Zimbabwe’s blood diamonds</a> <span>(2011/03)</span> </li><li><a href="http://mondediplo.com/openpage/the-arab-lobby">The Arab lobby</a> <span>(2011/03)</span> </li><li><a href="http://mondediplo.com/openpage/is-egypt-the-future-indoturkezil">Is Egypt the future IndoTurkeZi</a> <span>(2011/03)</span> </li></ul> </div> </div> </div></div> <div class="hentry" id="contenu"> <div class="cartouche"> <div class="surlignable"> <div class="crayon rubrique-titre-1603 blogtitle">Open page</div> <h1 class="crayon article-titre-5925 entry-title">Is Egypt the future IndoTurkeZil?</h1> <p class="crayon article-soustitre-5925 soustitre">So many ways to strut your democratic stuff in a new world</p> </div> </div> <div class="surlignable"> <div class="lesauteurs"> <span>18 March</span>, by Pepe Escobar</div> <div class="crayon article-texte-5925 texte entry-content"><p>Three mummies were recently found in an underground temple in Luxor, Egypt. Translated hieroglyphs identified them as the Clash of Civilizations, the End of History, and Islamophobia. They ruled in Western domains into the second decade of the twenty-first century before dying and being embalmed.</p> <p>That much is settled. Without them, the Middle East is already a new world that must be understood in a new way. For one thing, Egypt, that previously moribund land of “stability” and bosom buddy of whoever was in power in Washington, has been hurled into the Middle East’s New Great Game. The question is: What will be its fate — and that of the millions of Egyptians who took to the streets in a staggering show of aggressive nonviolence in January and February?</p> <p>It is, of course, impossible to say, especially since shadow play is the norm and the realities of rule are hard to discern. In a country where “politics” has for decades meant the army, it’s notable that the key actor supposedly coordinating the “transition to democracy” remains an appointee of Pharaoh Hosni Mubarak, Field Marshall <a href="http://egyptianchronicles.blogspot.com/2011/03/our-military-junta-of-egypt-meet.html?utm_source=feedburner&utm_medium=feed&utm_campaign=Feed%3A+EgyptianChronicles+%28Egyptian+chronicles%29" class="spip_out" rel="external">Mohamed Hussein Tantawi</a> from the Supreme Army Council. At least, popular pressure has forced Tantawi’s military junta to appoint a new transitional Prime Minister, the Tahrir-Square-friendly former transport minister Essam Sharaf.</p> <p>Keep in mind that the hated emergency laws from the Mubarak era, part of what provoked the Egyptian uprising to begin with, are still in place and that the country’s intellectuals, its political parties, labor unions, and the media all fear a silent <a href="http://egyptianchronicles.blogspot.com/2011/03/these-men-are-dangerous-on-revolution.html?utm_source=feedburner&utm_medium=feed&utm_campaign=Feed%3A+EgyptianChronicles+%28Egyptian+chronicles%29" class="spip_out" rel="external">counterrevolution</a>. At the same time, they almost uniformly insist that the Tahrir Square revolution will neither be hijacked nor rebranded by opportunists. As the ideological divide between liberalism, secularism, and Islamism disintegrated when the country’s psychological Wall of Fear came down, lawyers, doctors, textile workers — a range of the country’s civil society — remain clear on one thing: they will never settle for a theocracy or a military dictatorship. They want full democracy.</p> <p>No wonder what that implies makes Western diplomatic circles tremble. An Egyptian army even remotely accountable to an elected civilian government <a href="http://www.almanar.com.lb/english/adetails.php?fromval=1&cid=23&frid=23&eid=4723" class="spip_out" rel="external">will not</a>, for instance, collaborate in the Israeli siege of Gaza’s Palestinians, or in CIA renditions of terror suspects to the country’s prisons, or blindly in that monstrous farce, the Israeli-Palestinian “peace process.”</p> <p>Meanwhile, there are more pedestrian matters to deal with: How, for example, will the army-directed transition towards September elections make the economic numbers add up? In 2009, Egypt’s <a href="http://www.economywatch.com/world_economy/egypt/export-import.html" class="spip_out" rel="external">import bill</a> was $56 billion, while the country’s exports only added up to $29 billion. Tourism, foreign aid, and borrowing helped fill the gap. The uprising <a href="http://www.tomdispatch.com/archive/175355/michael_schwartz_weapons_of_mass_disruption" class="spip_out" rel="external">sent tourism</a> into a tailspin and who knows what kinds of aid and loans anyone will fork over in the months to come.</p> <p>Meanwhile, the country will have to import no less than 10 million tons of wheat in 2011 at about $3.3 billion (if grain prices don’t continue to rise) to keep people at least half-fed. This is but a small part of Mubarak’s tawdry legacy, which includes 40 million Egyptians, almost half the population, living on less than $2 a day, and it’s not going to disappear overnight, if at all.</p> <p>Hit by a rolling, largely peaceful revolution all across MENA (the newly popular acronym for the Middle East and Northern Africa), Washington and an aging Fortress Europe, filled with fear, wallow in a mire of perplexity. Even after the dust from those rebellious Northern African winds settles, it’s hardly a given that they will grasp just how all the cultural stereotypes used to explain the Middle East for decades also managed to vanish.</p> <p>My favorite line of the Great Arab Revolt of 2011 is still Tunisian scholar <a href="http://www.gei.de/en/fellows-and-staff/dr-dhouib.html" class="spip_out" rel="external">Sarhan Dhouib’s</a>: “These revolts are an answer to [George W.] Bush’s intent to democratize the Arab world with violence.” If “shock and awe” is now also an artifact of an ancient world, what’s next?</p> <h3 class="spip">Models for rent or sale</h3> <p>On February 3rd, the <a href="http://www.tesev.org.tr/default.asp?PG=ANAEN" class="spip_out" rel="external">Turkish Economic and Social Studies Foundation</a> published a poll conducted in seven Arab countries and Iran. No less than <a href="http://www.middle-east-online.com/english/?id=44078" class="spip_out" rel="external">66% of respondents</a> considered Turkey, not Iran, the ideal model for the Middle East. A media scrum from <i>Le Monde</i> to the <i>Financial Times</i> now evidently concurs. After all, Turkey is a functional democracy in a Muslim-majority country where the separation of mosque and state prevails.</p> <p>That stellar Islamic scholar at Oxford, Tariq Ramadan, the grandson of Muslim Brotherhood founder Hassan al-Banna, also recently <a href="http://www.huffingtonpost.com/tariq-ramadan/post_1690_b_820366.html" class="spip_out" rel="external">labeled</a> the “Turkish way” as “a source of inspiration.” In late February, Turkish Foreign Minister Ahmet Davutoglu agreed, with a surfeit of modesty that barely covered the ambitions of the new Turkey, insisting that his country does not want to be a model for the region, “but we can be a source of inspiration.”</p> <p>The Egyptian Marxist economist Samir Amin — widely respected across the developing world — suspects that, whatever the hopes of the Turks and others, including so many Egyptians, Washington has quite different ideas about Egypt’s destiny. It wants, he <a href="http://theworkersdreadnought.wordpress.com/2011/02/05/samir-amin-movements-in-egypt-the-us-realigns/" class="spip_out" rel="external">believes</a>, not a Turkish model but a Pakistani one for that country: that is, the mix of an “Islamic power” with a military dictatorship. It won’t fly, Amin is convinced, because “the Egyptian people are now highly politicized.”</p> <p>The process of true democratization that began back in the distant 1950s in Turkey proved to be a long road. Nonetheless, despite periodic military coups and the continuing political power of the Turkish army, elections were, and remain, free. The Justice and Development Party, or <a href="http://eng.akparti.org.tr/english/partyprogramme.html" class="spip_out" rel="external">AKP</a>, now at the Turkish helm, was founded in August 2001 by former members of the Refah Party, a much more conservative Islamic group with an ideology similar to that of today’s Muslim Brotherhood in Egypt.</p> <p>As the AKP mellowed out, however, the pro-business, pro-European Union wing of the country’s Islamists mixed with various center-right politicians and, in 2002, the AKP finally took power in Ankara. Only then could they begin to slowly undermine the stranglehold of the traditional Istanbul-based secular Turkish elite and the military that had held power since the 1920s.</p> <p>Yet the AKP did not dream of dismantling the secular system first installed by Turkey’s founding father <a href="http://www.mideastweb.org/Middle-East-Encyclopedia/kemal-ataturk.htm" class="spip_out" rel="external">Mustapha Kemal Ataturk</a> in 1924. The Turkish civil code he instituted was inspired by Switzerland with citizenship based on secular law. While the country is predominantly Muslim, of course, its people simply would not welcome a system, as in Khomeinist Iran, that is guided by religion.</p> <p>The AKP should be viewed as the equivalent of the <a href="http://www.guardian.co.uk/commentisfree/belief/2010/jun/10/has-christian-democracy-reached-a-dead-end-in-europe" class="spip_out" rel="external">Christian Democrats</a> in Europe after the 1950s — dynamic, business-oriented conservatives with religious roots. In Egypt, the moderate wing of the Muslim Brotherhood has many similarities to the AKP and looks to it for inspiration. In the new Egypt, it will finally be a legitimate political party and most experts believe that it could garner 25% to 30% of the vote in the first election of the new era.</p> <h3 class="spip">All roads lead to Tahrir</h3> <p>Turkish critics — usually from the Western-oriented technical and managerial caste — regularly accuse the democracy-meets-Islam Turkish model of being little more than a successful marketing ploy, or worse, a Middle Eastern version of Russia. After all, the army still wields disproportionate behind-the-scenes power as guarantor of the state’s secular framework. And the country’s Kurdish minority is not really integrated into the system (although in September 2010 Turkish voters approved <a href="http://mideast.foreignpolicy.com/posts/2010/09/14/turkey_s_referendum_creating_constitutional_checks_and_balances" class="spip_out" rel="external">constitutional changes</a> that give greater rights to Christians and Kurds).</p> <p>With its glorious Ottoman past, notes <a href="http://gulenlibrary.org/index.php?option=com_content&view=article&id=22:the-worlds-top-20-public-intellectuals&catid=2:periodicals&Itemid=4" class="spip_out" rel="external">Orhan Pamuk</a>, the 2006 winner of the Nobel Prize for Literature, Turkey was never colonized by a world power, and thus “‘veneration of Europe’ or ‘imitation of the West’ never had the humiliating connotations” described by Frantz Fanon or Edward Said for much of the rest of the Middle East and North Africa.</p> <p>There are stark differences between Turkey’s road to a military-free democracy in 2002 and the littered path ahead for Egypt’s young demonstrators and nascent political parties. In Turkey the key actors were pro-business Islamists, conservatives, neo-liberals, and right-wing nationalists. In Egypt they are pro-labor Islamists, leftists, liberals, and left-wing nationalists.</p> <p>The Tahrir Square revolution was essentially unleashed by two <a href="http://www.counterpunch.org/alamin02012011.html" class="spip_out" rel="external">youth groups</a>: the April 6 Youth Movement (which was geared towards solidarity with workers on strike), and We Are All Khaled Said (which mobilized against police brutality). Later, they would be joined by Muslim Brotherhood activists and — crucially — organized labor, the masses of workers (and the unemployed) who had suffered from years of the International Monetary Fund’s “structural adjustment” poison. (As late as April 2010, an IMF delegation visited Cairo and <a href="http://bikyamasr.com/wordpress/?p=12052" class="spip_out" rel="external">praised</a> Mubarak’s “progress.”)</p> <p>The revolution in Tahrir Square made the necessary connections in a deeply comprehensible way. It managed to go to the heart of the matter, linking miserable wages, mass unemployment, and increasing poverty to the ways in which Mubarak’s cronies (and also the military establishment) enriched themselves. Sooner or later, in any showdown to come, the way the military <a href="http://www.iol.co.za/business/business-news/one-third-of-egypt-s-economy-under-army-control-1.1029129" class="spip_out" rel="external">controls</a> so much of the economy will be an unavoidable topic — the way, for instance, army-owned companies continue to make a killing in the water, olive oil, cement, construction, hotel, and oil industries, or the way the military has come to own significant tracts of land in the Nile Delta and on the Red Sea, “gifts” for guaranteeing regime stability.</p> <p>It’s not surprising that key sectors in the West are pushing for a <a href="http://www.bloomberg.com/news/2011-02-04/arabs-battling-regimes-see-erdogan-s-muslim-democracy-in-turkey-as-model.html" class="spip_out" rel="external">“safe”</a> Turkish model for Egypt. Yet, given the country’s immiseration, it’s unlikely that young protesters and their working class supporters will be appeased even by the possibility of a Turkish-style, neoliberal, Islamo-democratic system. What this leftist/liberal/Islamist coalition is fighting for is a labor-friendly, independent, truly sovereign democracy. It doesn’t take a PhD. from the London School of Economics, like the one <a href="http://www.thefirstpost.co.uk/75772,people,news,lse-investigates-saif-al-islam-gaddafi-over-phd-plagiarism-claims" class="spip_out" rel="external">bought by</a> Saif al-Islam al-Gaddafi, to see how cataclysmic this newly independent outlook could be for the current status quo.</p> <h3 class="spip">Mirror, mirror on the wall</h3> <p>Don’t misunderstand: Whether the Tahrir Square activists want to reproduce the Turkish system in Egypt or not, Turkey itself is immensely popular there, as it increasingly is in the wider Arab world. That offers Ankara’s politicians the perfect scenario for consolidating the country’s regional leadership role, distinctly on the rise since, in 2003, its leaders established their independence by rebuffing George W. Bush’s desire to use Turkish territory in his invasion of Iraq.</p> <p>That popularity was only heightened after eight of the nine victims shot by Israeli commandos in the Gaza freedom flotilla fiasco turned out to be Turks. When Prime Minister Recep Tayyip Erdogan vociferously condemned Israel for its “bloody massacre,” he instantly became the “King of Gaza.” When Mubarak finally responded to the Tahrir Square demonstrations by announcing that he would not run again for president in 2011, President Obama didn’t say much, and former British Prime Minister Tony Blair urged Egypt not to “rush towards elections.” As for Erdogan, he virtually <a href="http://latimesblogs.latimes.com/babylonbeyond/2011/02/turkey-recep-tayyip-erdogan-egypt-hosni-mubarak.html" class="spip_out" rel="external">ordered</a> Mubarak to step down, live on al-Jazeera for the whole Muslim world to see.</p> <p>While Washington fiddled with embracing the wrong side of history, however reluctantly and chaotically, in the company of those staunch Mubarak defenders Israel and Saudi Arabia, Erdogan — with a canny assessment of regional politics — preferred to back Egyptians attempting to chart their own destiny. And it paid off.</p> <p>The point is not that America is now “losing” Turkey, nor that, as some critics have charged, Erdogan is dreaming of becoming a neo-Ottoman Caliph (whatever that might mean). What must be understood here is a new Turkish concept: strategic depth. For that we need to turn to a book, <i>Stratejik Derinlik: Turkiye’nin Uluslararasi Konumu</i> (Strategic Depth: Turkey’s International Position), published in Istanbul in 2001 by Ahmet Davutoglu, then a professor of international relations at the University of Marmara, now Turkey’s <a href="http://www.foreignpolicy.com/articles/2010/05/20/turkeys_zero_problems_foreign_policy" class="spip_out" rel="external">Foreign Minister</a>.</p> <p>In that book, Davutoglu looked into a future that seems ever closer to now and placed Turkey at the center of three concentric circles: 1) the Balkans, the Black Sea basin, and the Caucasus; 2) the Middle East and the Eastern Mediterranean; 3) the Persian Gulf, Africa, and Central Asia. When it came to future areas of influence, even in 2001 he believed that Turkey could potentially claim no less than eight: the Balkans, the Black Sea, the Caucasus, the Caspian, Turkic Central Asia, the Persian Gulf, the Middle East and the Mediterranean. Today, he is a key player, and in many of those same areas of potential influence, people are indeed looking to Turkey. It’s a remarkable moment for Davutoglu, who remains convinced that Ankara will be a force to reckon with in the Middle East. As he puts it, simply enough, “This is our home.”</p> <p>Take the idea of Turkey’s “strategic depth” and combine it with the Great Arab Revolt of 2011 and you understand why Erdogan has launched a bid not just to make the Turkish model the Egyptian one or even the Middle Eastern one, but to upstage Egypt as the future mediator between the region and the West. That Erdogan and Davutoglu were heading in this direction has been clear enough from the way, in the past few years, they have tried to insert themselves as mediators between Syria and Israel and have launched a complex political, diplomatic, and economic opening towards Iran.</p> <p>And speaking of historical ironies, just as Iran’s fundamentalist leaders were watching an Egyptian regime deeply hostile to them go down, protests by the Iranian <a href="http://www.atimes.com/atimes/Middle_East/MB17Ak02.html" class="spip_out" rel="external">Green Movement</a> suddenly began to rock Tehran again — during a visit by none other than Turkish President Abdullah Gul. The protests were handled with what amounted to a velvet glove (by Tehran’s standards) because the military dictatorship of the mullahtariat found itself in a potentially losing competition with its Turkish ally to become the number one inspirational source for Arab mass movements.</p> <h3 class="spip">Java: democracy with your coffee?</h3> <p>If Egyptians want lessons in the establishment of democracy, Turkey is hardly the only place to turn to for inspiration. They could, for example, look to Latin America. For the first time in over 500 years, South America is fully democratic. As in Egypt, so in many Latin American countries in the Cold War era, dictatorships were the order of the day and militaries ruled. In Brazil, for instance, the “slow, gradual, and secure” political opening that left a military dictatorship behind took practically a decade.</p> <p>That implies a lot of patience. The same applies to another model: <a href="http://www.eastasiaforum.org/2011/03/03/post-mubarak-egypt-is-indonesia-the-right-model/" class="spip_out" rel="external">Indonesia</a>. There, in 1998, Suharto, an aging U.S.-backed dictator 32 years in power, finally resigned only a few days after returning from a visit to, of all places, Cairo. Indonesia then looked a lot like Egypt in February 2011: a Western-friendly, predominantly Muslim nation, impoverished and fed up with a mega-corrupt military dictator who crushed leftist intellectuals as well as political Islam.</p> <p>Thirteen years later, Indonesia is the world’s third largest democracy and the freest in Southeast Asia, with a secular government, a booming economy, and the military out of politics.</p> <p>I still have vivid memories of riding a bike one day in May 1998 across the Indonesian capital, Jakarta, while it was literally on fire, rage exploding in endless columns of smoke. Washington did not intervene then, nor did China, nor the 10-member Association of Southeast Asian Nations. Indonesians did it for themselves. The transition followed an existing, if previously largely ignored, constitution. (In Egypt, the constitution now must be amended via a referendum.)</p> <p>True, Indonesians had to live for a while with Suharto’s handpicked vice president, the affable B.J. Habibie (so unlike Mubarak’s handpicked successor the sinister Omar “Sheikh al-Torture” Suleiman). It took a year to organize new elections, amend electoral laws, and get rid of appointed seats in Parliament. It took six years for the first direct presidential election. And yes, corruption is still a huge problem, and wealth and the right connections go a long way (as is true, some would say, in the U.S.). But today, the rule of law prevails.</p> <p>An “Islamic state” never had a chance. Today, only 25% of Indonesians <a href="http://inside.org.au/indonesia%E2%80%99s-islamic-parties-in-decline/" class="spip_out" rel="external">vote for</a> Islamic parties, while the well-organized Prosperous Justice Party, an ideological descendant of the Muslim Brotherhood, but now officially open to non-Muslims, holds only four out of 37 seats in the <a href="http://www.theaustralian.com.au/news/world/susilo-bambang-yudhoyonos-cabinet-pick-too-political/story-e6frg6so-1225790245241" class="spip_out" rel="external">cabinet</a> of President Yudhoyono, and expects to win no more than 10% of the vote in the 2014 elections.</p> <p>While Indonesia remains close to the U.S. and is heavily courted by Washington as a counterweight to China, Brazil under the presidency of immensely popular Luis Ignacio “Lula” da Silva <a href="http://www.economist.com/node/17147828" class="spip_out" rel="external">charted</a> a far more independent path for itself and, by example, much of Latin America. This process took almost a decade and future historians may see it as at least as significant as the fall of the Berlin Wall.</p> <p>In Eastern Europe, 1989 could be seen, in part, as a chain of rebellions by people yearning to get access to the global market. The Great Arab Revolt, on the other hand, has been an uprising in significant part against the dictatorship of that same market. Protestors from Tunisia to Bahrain are striking out in favor of social inclusion and new, better social and economic contracts. No wonder this staggering, ongoing upheaval is regarded across Latin America with tremendous empathy and with the feeling that "We did it, and now they’re doing it."</p> <p>The future is, of course, unknown, but perhaps a decade or two from now, we’ll be able to say that the Egyptians and other Arab peoples struck out not on the Turkish model, nor even the Brazilian or Indonesian ones, but onto a set of new paths. Perhaps the future from Cairo to Tunis, Benghazi to Manama, Algiers to (Allah willing) a post-House of Saud Saudi Arabia will involve inventing a new political culture and the new economic contracts that would go with it, ones that will be indigenous and, hopefully, democratic in new and surprising ways.</p> <p>Which brings us back to Turkey. It’s perfectly feasible that Islam will be one of the building blocks of something entirely new, something no one today has a clue about, something that will resemble what was, in Europe, the separation between politics and religion. In the spirit of May 1968, perhaps we can even picture an Arab <a href="http://www.guardian.co.uk/artanddesign/gallery/2011/feb/17/banksy-tags-los-angeles-pictures?intcmp=239#/?picture=371844005&index=0" class="spip_out" rel="external">Banksy</a> plastering a stencil across all Arab capitals: Imagination in Power!</p></div> </div> <a href="http://mondediplo.com/openpage/is-egypt-the-future-indoturkezil#forum" name="forum" id="forum"></a> <div id="comments"> </div> </div>pelunggulhttp://www.blogger.com/profile/06518718995914530791noreply@blogger.com0tag:blogger.com,1999:blog-37201653.post-20580375732263757552011-03-19T16:38:00.000-07:002011-03-19T19:57:01.798-07:00Nilai Dan Maruah Bangsa Yang Berbeza: Antara Arab & Jepun<div class="pageTitle"> By <strong>ABDULATEEF AL-MULHIM | ARAB NEWS</strong> </div> <div class="article full"> <h1>What if Arabs had recognized the State of Israel in 1948?</h1> <div class="col1"> <p><strong>I HAVE been exposed to Palestinians since I was in first grade in Al-Hassa, Saudi Arabia They were my favorite teachers. They were the most dedicated and the most intelligent among all my instructors, from elementary to high school.</strong></p> <div class="body"><p>When I was attending New York-based SUNY Maritime college (1975-1979), I read a lot of books about Palestinians, Arabs and the Israelis. I have read every article about the many chances the Palestinians had and missed to solve their problem, especially the Camp David agreement between Egypt and Israel.</p><p>I have seen and read about the lives of the Palestinians in the US and other places. They are very successful in every field. And at the same time I saw the Arab countries at the bottom of the list in education and development. And I always ask the question: What if the Palestinians and the Arabs accepted the presence of Israel on May 14, 1948 and recognized its right to exist? Would the Arab world have been more stable, more democratic and more advanced?</p><p>If Israel was recognized in 1948, then the Palestinians would have been able to free themselves from the hollow promises of some Arab dictators who kept telling them that the refugees would be back in their homes and all Arab lands will be liberated and Israel will be sent to the bottom of the sea. Some Arab leaders used the Palestinians for their own agenda to suppress their own people and to stay in power.</p><p>Since 1948, if an Arab politician wanted to be the hero and the leader of the Arab world, then he has a very easy way to do it. He just shouts as loud as he can about the intention to destroy Israel, without mobilizing one soldier (Talk is cheap).</p><p>If Israel was recognized in 1948, then there would have been no need for a coup in Egypt against King Farouq in 1952 and there would have been no attack on Egypt in 1956 by The UK, France and Israel. Also there will be no war in June 1967 and the size of Israel will not be increased and we, the Arabs would not have the need for a UN resolution to beg Israel to go back to the pre-1967 borders. And no war of attrition between Egypt and Israel that caused more casualties on the Egyptian side than the Israeli side.</p><p>After the 1967 war, Israel became a strategic ally of the US because before this war, the US was not as close to Israel as people in the Arab world think. The Israelis fought in that war using mainly French and British weapons. At that time, the US administrations refused to supply Israel with more modern aircraft and weapon systems such as the F-4 Phantom.</p><p>The Palestinian misery was also used to topple another stable monarchy, this time in Iraq and replacing it with a bloody dictatorship in one of the richest countries of the world. Iraq is rich in minerals, water reserves, fertile land and archaeological sites. The military led by Abdul Karim Qassim killed King Faisal II and his family. Bloodshed in Iraq continued and this Arab country has seen more violent revolutions and one of them was carried out in the 1960s by a brigade that was sent to help liberate Palestine. Instead it made a turn and went back and took over Baghdad. Even years later, Saddam Hussien said that he will liberate Jerusalem via Kuwait. He used Palestinians misery as an excuse to invade Kuwait.</p><p>If Israel were recognized in 1948, then the 1968 coup would not have taken place in another stable and rich monarchy (Kingdom of Libya). King Idris was toppled and Muammar Qaddafi took over.</p><p>There were other military coups in the Arab world such as Syria, Yemen and the Sudan. And each one of them used Palestine as their reason for such acts. The Egyptian regime of Jamal Abdul Nasser used to call the Arab Gulf states backward states and he tried to topple the governments of these Gulf states by using his media and his military forces. He even attacked southern borders of Saudi Arabia using his air force bases in Yemen.</p><p>Even a non-Arab country (Iran) used Palestine to divert the minds of their people from internal unrest. I remember Ayatollah Khomeini declaring that he would liberate Jerusalem via Baghdad and President Ahmadinejad making bellicose statements about Israel, though not even a single fire cracker was fired from Iran toward Israel.</p><p>Now, the Palestinians are on their own. Each Arab country is busy with its own crisis. From Egypt, Tunisia, Libya, Sudan, Yemen, Syria, Jordan, Somalia, Algeria, Lebanon and the Gulf states. For now, the Arab countries have put the Palestinian-Israeli conflict on hold.</p><p>—Abdulateef Al-Mulhim, is Commodore (Retd.), Royal Saudi Navy. He is based in Alkhobar, Saudi Arabia, and can be contacted at: almulhimnavy@hotmail.com</p></div> </div> <div class="col2"> <div class="related"> <h5>Posted by</h5> <span class="blogAuthorName">ABDULATEEF AL-MULHIM | ARAB NEWS</span><br /> Mar 19, 2011 21:42 </div><a href="http://arabnews.com/opinion/columns/article322715.ece#commentForm"><br /></a><div class="related"> <p><a href="http://arabnews.com/opinion/columns/article322715.ece">Read all comments (4)</a></p></div></div></div><div class="tcHeader"><ul><li>4 Comments</li></ul> </div> <div class="tcContent"> <div class="item"> <div class="commentInfo"> <p class="author">GEORGE</p> <p class="dateline">Mar 20, 2011 00:30 </p> <a style="color: rgb(51, 0, 51);">Report abuse</a> </div> <div class="comment" id="commentbody322865"><span style="color: rgb(51, 0, 51);"> I wished, you posted more often. Your input is without drama and it is very educational. Thank you.</span> </div> </div> <div class="item"> <div class="commentInfo"> <p class="author">MARTIN</p> <p class="dateline">Mar 20, 2011 00:30 </p> <a>Report abuse</a> </div> <div class="comment" id="commentbody322867"> ...<span style="color: rgb(153, 102, 51);">And, had the Arabs recognized the State of Israel in 1948 there would have been no Palestinian refugee catastrophe (which resulted from the failed Arab armed intervention), and a just peace and shared prosperity would have prevailed since then across the entire region, for all peoples, for the successive generations. </span></div> </div> <div class="item"> <div class="commentInfo"> <p class="author">S.H.MOULANA</p> <p class="dateline">Mar 20, 2011 00:31 </p> <a style="color: rgb(153, 51, 0);">Report abuse</a> </div> <div style="color: rgb(153, 51, 0);" class="comment" id="commentbody322868"> Commodore Al Mulhim's article is altogether different from usually what we read on the Palestinian issue but it is definitely food for thought. As he puts it, it looks like the Arabs and very especially the Palestinians have missed the bus. His presentation is very interesting and full of sense. I liked it very much. Well done Commodore! </div> </div> <div class="item"> <div class="commentInfo"> <p class="author">HERB GLATTER</p> <p class="dateline">Mar 20, 2011 00:33 </p> <a style="color: rgb(153, 102, 51);">Report abuse</a> </div> <div class="comment" id="commentbody322890"><span style="color: rgb(153, 102, 51);"> Bravo! an honest historical review. the question is this? what can be done today with Iran racing toward nuclear weapons that will destroy Israel? Wikileaks exposed the Western thinking along with the remarks of some Arab leaders that resolving the Arab/Israel issue will bring peace all over the world. Sunni states are well aware that the Khamenei regime with nuclear weapons is the greatest threat to them not Israel.</span><br /><br /><div id="date">Wednesday, March 16, 2011</div><br /> <a href="http://search.japantimes.co.jp/cgi-bin/ek-a1-all.html"> <div id="columnname">BILINGUAL</div> </a> <h1 id="headline">Through the shaking, Japan comes together</h1><br /><div id="writer">By <b><a href="http://search.japantimes.co.jp/cgi-bin/JTsearch5.cgi?term1=KAORI%20SHOJI">KAORI SHOJI</a></b></div> <div id="mainbody"> <p id="paragrah">For centuries, Japan had operated on the unvoiced logic that the only certainty in this world is disaster — specifically, <i>tensai</i> (<b>天災,</b> heavenly disaster). Four centuries ago, <i>Edo</i> (<b>江戸,</b> Old Tokyo) citizens said to each other that they had four major things to fear: <i>jishin</i> (<b>地震,</b> earthquakes), <i>kaminari</i> (<b>雷,</b> lightning), <i>kaji</i> (<b>火事,</b> fire) and <i>oyaji</i> (<b>親父,</b> fathers). These four were the major culprits to wreak havoc but at the same time there was little anyone could do to prevent them. Jishin heads off the list as a matter of course — accordingly, Tokyoites approach earthquakes with a particular mindset.</p> <table align="right" border="0" width="250" height="250"><tbody><tr><td> <ins style="display: inline-table; border: medium none; height: 250px; margin: 0pt; padding: 0pt; position: relative; visibility: visible; width: 250px;"><ins id="aswift_0_anchor" style="display: block; border: medium none; height: 250px; margin: 0pt; padding: 0pt; position: relative; visibility: visible; width: 250px;"></ins></ins><br /></td></tr></tbody></table> <p id="paragrah">First off, they are prepared. As soon as Tokyo children can walk, they become equipped with a <i>bōsai zukin</i> (<b>防災頭巾,</b> safety hood) to ward off flames and flying debris, and a small rucksack packed with emergency food, bottled water, a towel and first-aid paraphernalia. And when they mature into adulthood, they know that a good employer always keeps stocks of these hoods for its employees. When the devastating quake struck Japan on Friday, many men and women started their long walk home wearing them.</p> <p id="paragrah">Speaking of walking, many Tokyo companies assume there will be a time when trains stop, the subways close down and employees will have to walk. There's a word for such people, <i>kitaku konansha</i> (<b>帰宅困難者,</b> those who have difficulty making it back home), and employees are encouraged to participate in simulation drills (sponsored by the company but more often by the Metropolitan Government) where everyone gathers at a preordained meeting spot (the favored choice is around the Imperial Palace) on a weekend, and walk their way back carrying emergency backpacks. The distance varies between 15 and 21 km — this will usually take people out of the city and into the suburbs of Chiba or Saitama prefectures, where they live. Last Friday, the streets were full of kitaku konansha, but it was indicative of the Tokyo disaster psychology that a lot of the <i>ippai nomiya</i> (<b>一杯呑みや,</b> drinking bars) and <i>yakitori</i> stalls in and around major train station terminals were open late into the night, catering to people who didn't or couldn't make it back on foot, but chose to get plastered and immerse themselves in grilling fumes. Great move.</p> <p id="paragrah">It's said that the Japanese woman shows some fine stuff in the event of a disaster #8212; from time immemorial, women have rolled up their kimono sleeves, somehow managed to procure some rice and done the <i>takidashi</i> (<b>炊き出し,</b> cooking out) for the injured, wounded and hungry. In Ishinomaki City, Miyagi Prefecture, where 70 percent of the populace are now in <i>hinanjo</i> (<b>避難所,</b> evacuation facilities), the few wives and daughters whose houses were left unscathed immediately got together, raided their own rice bins and made hundreds of <i>onigiri</i> (<b>おにぎり,</b> rice balls) — the traditional takidashi staple — to distribute among the needy. The men, on the other hand, have turned into <i>kyūjo</i> (<b>救助,</b> rescue) heroes, and tales of great courage, snap decision-making and sheer altruism are enthralling people across the nation.</p> <p id="paragrah">In the Kanto area, the <i>keikaku teiden</i> (<b>計画停電,</b> planned blackouts) are forcing people to leave work early, or in the case of Ibaraki Prefecture, succumb to the <i>jitaku taiki</i> (<b>自宅待機,</b> wait at home until further notice). This is not all bad: Husbands and fathers are home, maybe for the first time in their adult lives, to share the crisis with their families. Wives and mothers are also staying home to be with their kids, and since the <i>shokuzai busoku</i> (<b>食材不足,</b> shortage of food supplies) in the metropolitan area has resulted in <i>kyūshoku katto</i> (<b>給食カット,</b> cutting school lunches), a lot of school children are also going home early and sticking close to their parents. To save on power, there are fewer people glued to their <i>mobagē</i> (<b>モバゲー,</b> mobile phone games), more people engaging in actual conversation, and there's a newly sprung camaraderie in the workplace. The disaster and subsequent tragedy have resulted in some enforced downtime, and families are reporting with some surprise that they are sitting down to eat together for the first time in many years.</p> <p id="paragrah">The blackouts and <i>yoshin</i> (<b>余震,</b> residual quakes) are expected to last throughout April, and as of Tuesday the 15th, the number of confirmed dead and <i>yukuefumeisha</i> (<b>行方不明者,</b> missing people) was reported to be well over 6,000.</p> <p id="paragrah"><i>Keisatsu</i> (警察, the police), <i>jieitai</i> (自衛隊, Self Defense Forces) and <i>jichitai</i> (自治体, local governments) are making efforts to <i>sōsaku</i> (捜索, search) for people who are alive.</p> <p id="paragrah">The most frequently sighted word these days is <i>buji</i> (<b>無事,</b> safe), comprised of the kanji characters <i>mu</i> (<b>無,</b> nothing) and <i>koto</i> (<b>事,</b> incident). Without incident: It's a state we're all praying for.</p> </div> <br /><br /></div> </div> </div>pelunggulhttp://www.blogger.com/profile/06518718995914530791noreply@blogger.com0tag:blogger.com,1999:blog-37201653.post-75719088017582268502011-03-15T22:04:00.001-07:002011-03-15T22:08:13.184-07:00Tulisan Lama: Terangganu Dalam catitan Syaikh Ahmad<!--[if gte mso 9]><xml> <w:worddocument> <w:view>Normal</w:View> <w:zoom>0</w:Zoom> <w:trackmoves/> <w:trackformatting/> <w:punctuationkerning/> <w:validateagainstschemas/> <w:saveifxmlinvalid>false</w:SaveIfXMLInvalid> <w:ignoremixedcontent>false</w:IgnoreMixedContent> <w:alwaysshowplaceholdertext>false</w:AlwaysShowPlaceholderText> <w:donotpromoteqf/> <w:lidthemeother>EN-US</w:LidThemeOther> <w:lidthemeasian>X-NONE</w:LidThemeAsian> <w:lidthemecomplexscript>AR-SA</w:LidThemeComplexScript> <w:compatibility> <w:breakwrappedtables/> <w:snaptogridincell/> <w:wraptextwithpunct/> <w:useasianbreakrules/> <w:dontgrowautofit/> 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priority="37" name="Bibliography"> <w:lsdexception locked="false" priority="39" qformat="true" name="TOC Heading"> </w:LatentStyles> </xml><![endif]--><!--[if gte mso 10]> <style> /* Style Definitions */ table.MsoNormalTable {mso-style-name:"Table Normal"; mso-tstyle-rowband-size:0; mso-tstyle-colband-size:0; mso-style-noshow:yes; mso-style-priority:99; mso-style-qformat:yes; mso-style-parent:""; mso-padding-alt:0in 5.4pt 0in 5.4pt; mso-para-margin:0in; mso-para-margin-bottom:.0001pt; mso-pagination:widow-orphan; font-size:10.0pt; font-family:"Times New Roman","serif";} </style> <![endif]--> <p class="MsoBodyText"><span style="" lang="ES-TRAD">Beberapa Catatan Syaikh Ahmad Bin Muhammad Zain al-Fatani Tentang Terangganu</span></p> <p class="MsoNormal"><span style="" lang="ES-TRAD"> </span></p> <p class="MsoNormal"><span style="" lang="ES-TRAD"> </span></p> <p class="MsoNormal"><span style="" lang="ES-TRAD">Syaikh Ahmad bin Muhammad Zain al-Fatani adalah di antara peribadi kemuncak di dalam sejarah peradaban bangsa kita. Syaikh dilahirkan di Kampong Sena Janjar , Patani pada tahun 1272 H. (1856 M). Syaikh lahir di dalam keluarga ulama yang dihormati di Patani. Ketika umurnya empat tahun, ayahnya, Syaikh Muhammad Zain bin Mustafa telah membawanya ke Makkah. Di sanalah syaikh membesar, belajar dan seterusnya bergiat. Syaikh juga telah melakukan rehlah ilmu ke bumi Palestine dan ke Masir, menuntut ilmu khususnya di Al-Azhar.</span></p> <p class="MsoNormal"><span style="" lang="ES-TRAD"> </span></p> <p class="MsoNormal"><span style="" lang="ES-TRAD">Syaikh telah menulis kitab di dalam belbagai ilmu, antara yang terkenal adalah</span></p> <p class="MsoNormal"><span style="" lang="ES-TRAD">1-<b><i>Faridatu al-Faraid</i></b>: dalam bidang aqidah.</span></p> <p class="MsoNormal"><span style="" lang="ES-TRAD">2-<b><i>Unwanu al-Falah</i></b>: kitab yang ringkas dan meliputi aqidah, feqah dan tasauf</span></p> <p class="MsoNormal"><span style="" lang="ES-TRAD">3-<b><i>Bahjatu al-Mubtadin</i></b>: hampir sama kandungannya dengan Unwanu al-Falah</span></p> <p class="MsoNormal"><span style="" lang="ES-TRAD">4-<b><i>Fatawa al-Fataniyyah</i></b>: himpunan jawaban-jawaban syaikh kepada permasalahan agama yang ditujukan kepadanya.</span></p> <p class="MsoNormal"><span style="" lang="ES-TRAD">5-<b><i>Taiyyibu al-Ehsan fi Tibbi al-Insan</i></b>: kitab perubatan yang rawatannya berbentuk empirical berdasarkan catitan kitab-kitab Arab dan pengamatan tabib Melayu.</span></p> <p class="MsoNormal"><span style="" lang="ES-TRAD">6-<b><i>Laqtatu al-Ajlan</i></b>: kitab rawatan yang memanafaatkan bacaan ayat-ayat al-Quran, doa dan gambar-rajah yang tertentu.</span></p> <p class="MsoNormal"><span style="" lang="ES-TRAD">7-<b><i>Badru at-Tamam</i></b>: Sirah Rasulullah SAW, bersama empat sahabat utama dan Saiyyidatina Fatimah.</span></p> <p class="MsoNormal"><span style="" lang="ES-TRAD">8-<b><i>Hadiqatu al-Azhar</i></b>: yang merupakan karangan terbesar syaikh, meliputi sejarah imam-imam besar di dalam bidang feqah dan tasauf, sejarah pemerentahan Uthmaniyyah daripada mulanya sehingga ke zamannya, iaitu sultan Abdul Hamid kedua. Begitu juga catitan tentang kefahamannya dalam belbagai perkara dan bidang. </span></p> <p class="MsoNormal"><span style="" lang="ES-TRAD">10-<b><i>Tashilu Naili al-Amani</i></b>: kitab dalam bahasa Arab yang mensyarahkan kitab Awamil bagi Imam Jurjani , yang merupakan kitab peringkat permulaan dalam pengajaran nahu bahasa Arab.</span></p> <p class="MsoNormal"><span style="" lang="ES-TRAD">11-<b><i>Abniyatu al-Asma wa al-Af‘al</i></b>: kitab dalam bahasa Arab bagi peringkat permulaan pembelajaran ilmu saraf. </span></p> <p class="MsoNormal"><span style="" lang="ES-TRAD">12-<b><i>Bisharatu al-‘Amilin</i></b>: kitab tentang kelebihan amalan kebajikan dan janjian seksa amalan kejahatan</span></p> <p class="MsoNormal"><span style="" lang="ES-TRAD"> </span></p> <p class="MsoNormal"><span style="" lang="ES-TRAD">Selain daripada yang disenaraikan di atas, masih banyak lagi karya hasilan Syaikh Ahmad yang telah bercetak dan masih dalam bentuk manuskrip. Selain daripada karya tulisan, Syaikh Ahmad telah menyumbangkan jasa kepada peradaban bangsa di dalam bidang:</span></p> <p class="MsoNormal" style="margin-left: 0.5in; text-indent: -0.25in;"><span style="" lang="ES-TRAD"><span style="">1-<span style="font: 7pt "Times New Roman";"> </span></span></span><span dir="LTR"></span><span style="" lang="ES-TRAD">memulai kerja-kerja pentashihan dan percetakan kitab-kitab Melayu di Makkah dan Masir.</span></p> <p class="MsoNormal" style="margin-left: 0.5in; text-indent: -0.25in;"><span style="" lang="ES-TRAD"><span style="">2-<span style="font: 7pt "Times New Roman";"> </span></span></span><span dir="LTR"></span><span style="" lang="ES-TRAD">bergerak di dalam bentuk ‘berpersatuan’ , dengan mengasaskan Jam‘iyyah al-Fataniyyah , bagi mengabungkan pelajar-pelajar dari kawasan Melayu di Makkah pada tahun<span style=""> </span>1290H [1873 M] . Cetusan ini telah mengerakkan penubuhan kesatuan di kawasan Melayu oleh pelajar-pelajarnya, seperti<span style=""> </span>Jam‘iyyah al-Khairiyyah di Riau, Jam‘iyyah al-Asriyyah di Kelantan.</span></p> <p class="MsoNormal" style="margin-left: 0.5in; text-indent: -0.25in;"><i><span style="" lang="ES-TRAD"><span style="">3-<span style="font: 7pt "Times New Roman";"> </span></span></span></i><span dir="LTR"></span><span style="" lang="ES-TRAD">menyemai rasa cinta dan mengambil berat tentang nasib bangsa di dalam rangka peribadatan kepada Allah. Setakat ini, mungkin takrif terawal tentang Melayu ialah takrifan Syaikh Ahmad di dalam kitab nahu Arab karangannya,<span style=""> </span><i>Tashilu Nailu al-Amani. </i></span></p> <p class="MsoNormal" style="margin-left: 0.5in; text-indent: -0.25in;"><span style="">4-<span style="font: 7pt "Times New Roman";"> </span></span><span dir="LTR"></span><span style="" lang="ES-TRAD">mengalakkan perkembangan ilmu selain daripada ilmu-ilmu teras pengajian Islam seperti sains dan perubatan serta penguasaan teknologi semasa. </span>Termasuklah penguasaan bahasa-bahasa selain daripada Melayu dan Arab.</p> <p class="MsoNormal" style="margin-left: 0.5in; text-indent: -0.25in;"><span style="" lang="ES-TRAD"><span style="">5-<span style="font: 7pt "Times New Roman";"> </span></span></span><span dir="LTR"></span><span style="" lang="ES-TRAD">cakna terhadap bahasa sendiri dan sejarah bangsa, </span></p> <p class="MsoNormal" style="margin-left: 0.5in; text-indent: -0.25in;"><span style="" lang="ES-TRAD"><span style="">6-<span style="font: 7pt "Times New Roman";"> </span></span></span><span dir="LTR"></span><span style="" lang="ES-TRAD">menjalin hubungan yang baik ‘symbiotic’ dengan pihak raja-raja Melayu, serta mengambil berat tentang strategy politik yang bertepatan.</span></p> <p class="MsoNormal" style="margin-left: 0.5in; text-indent: -0.25in;"><span style="" lang="ES-TRAD"><span style="">7-<span style="font: 7pt "Times New Roman";"> </span></span></span><span dir="LTR"></span><span style="" lang="ES-TRAD">meninggalkan wacana yang jelas tentang kewajiban secara kefahaman dan amalan agama perlu dikekalkan berdasarkan huraian ulama agung silam, serta kewajiban secara intelektual, bermaklumat dan mempunyai kepakaran di dalam ilmu-ilmu dan kemahiran yang terkini. </span></p> <p class="MsoNormal" style="margin-left: 0.25in;"><span style="" lang="ES-TRAD"> </span></p> <p class="MsoNormal"><span style="" lang="ES-TRAD">Tidaklah agaknya keterlaluan untuk kita menyimpulkan bahawa Syaikh Ahmad bin Muhammad Zain al-Fatani RH adalah peribadi cendiakawan Melayu terunggul<span style=""> </span>di dalam sejaran peradaban<span style=""> </span>bangsa . mungkin dari zaman sebelum Melaka sehingga kini.</span></p> <p class="MsoNormal"><span style="" lang="ES-TRAD"> </span></p> <p class="MsoNormal"><span style="" lang="ES-TRAD"> </span></p> <p class="MsoNormal"><span style="" lang="ES-TRAD"> </span></p> <p class="MsoBodyText"><span style="" lang="ES-TRAD">Beberapa Catitan Syaikh Ahmad Yang Menyentuh Sultan Terangganu.</span></p> <p class="MsoNormal"><span style="" lang="ES-TRAD"> </span></p> <p class="MsoNormal"><span style="" lang="DA">1-Di dalam <b><i>Hadiqatu al-Azhar</i></b>, tentang kelebihan ilmu:</span></p> <p class="MsoNormal" style="margin-left: 0.25in;"><span style="" lang="DA">“Dan adalah hamba yang haqir, tercita-cita di dalam hati sudah berapa lama , bahawasa Allah Ta‘ala lagi memperdengarkan hamba dan memperlihatkan hamba di dalam hidup hamba bahawa segala raja-raja Melayu yang besar-besar istimewa segala raja-raja di dalam tanah Patani dan Raja Kelantan dan <b>Raja Terangganu</b></span><a style="" href="#_ftn1" name="_ftnref1" title=""><span class="MsoFootnoteReference"><span style=""><span class="MsoFootnoteReference"><span style="font-size: 12pt; font-family: "Times New Roman","serif";">[1]</span></span></span></span></a><span style="" lang="DA">dan Kedah yang amat mulia dan maha besar sekeliannya, dan Raja Johor yang masyhur dengan hemmahnya dan Raja Deli yang masyhur dengan murah dan adilnya, menaruh mereka itu akan cemburu pada hati segala mereka itu dan membesarkan segala hemmah mereka itu, dan mehadap segala inayah mereka itu, dan menyungguh-ngungguhkan usaha mereka itu bahawa dijadikan segala negeri mereka itu bendaharaan ilmu, dan perladungan kepandaian,dan membuka segala mata anak jenis mereka itu kepada cemerlang kebajikan dan handalan supaya ada kelihatan kemegahan bangsa Melayu antara alam, dan tertinggi nama mereka itu antara bani Adam dan bertambah-tambah kelebihan ulama mereka itu atas segala ulama dan bertambah nyata agama mereka<span style=""> </span>itu atas segala agama.</span></p> <p class="MsoNormal"><span style="" lang="DA"> </span></p> <p class="MsoNormal"><span style="" lang="DA">Amat menarik apabila diperhatikan bahawa Syaikh Ahmad menyebut negeri-negeri Melayu yang berada di bawah kekuasaan Siam secara berturutan dan di dalam ‘longgokan’ yang satu. </span></p> <p class="MsoNormal"><span style="" lang="DA"><span style=""> </span>Syaikh memang mempunyai hubungan dengan raja-raja yang dibilangkan olehnya ini, umpamanya beliau telah menemui Sultan Abu Bakar Johor di Istanbul ketika baginda berkunjung dalam rangka lawatan baginda ke England. Terdapat surat-menyurat diantara beliau dengan Raja Patani dan Raja Jambu, beliau telah mengutus surat kepada Sultan Mansur sempena pertabalan baginda dan berhubung surat dengan Sultan Muhammad Kelantan. Tetapi agaknya yang mempunyai hubungan istimewa dengan beliau ialah Sultan Zainal Abdin III, Terangganu.</span></p> <p class="MsoNormal"><span style="" lang="DA"> </span></p> <p class="MsoNormal"><span style="" lang="DA">Beliau telah menulis sebuah syair khusus untuk Sultan Zainal Abdin III, terjemahnnya lebih kurang begini:</span></p> <p class="MsoNormal"><span style="" lang="DA"> </span></p> <p class="MsoFootnoteText"><span style="" lang="DA"><span style=""> </span></span><span style="font-size: 11pt;">Taman impian dicucuri embun pertolongan</span></p> <p class="MsoFootnoteText"><span style="font-size: 11pt;"><span style=""> </span><span style=""> </span><span style=""> </span>Kembali mekar sudutnya dengan basahan</span></p> <p class="MsoNormal"><span style="font-size: 11pt;"> </span></p> <p class="MsoNormal"><span style="font-size: 11pt;"><span style=""> </span>Siramannya<span style=""> </span>itu membasahi suasana dengan pertolongan</span></p> <p class="MsoNormal"><span style="font-size: 11pt;"><span style=""> </span>jangan dihairan<span style=""> </span>sungguhnya<span style=""> </span>siraman menolong siraman</span></p> <p class="MsoNormal"><span style="font-size: 11pt;"> </span></p> <p class="MsoNormal"><span style="font-size: 11pt;"><span style=""> </span>bertiup padanya<span style=""> </span>angin sepoi yang membelai</span></p> <p class="MsoNormal"><span style="font-size: 11pt;"><span style=""> </span>tiada banding baginya, sentiasa berhembus<span style=""> </span>tanpa henti</span></p> <p class="MsoNormal"><span style="font-size: 11pt;"> </span></p> <p class="MsoNormal"><span style="font-size: 11pt;"><span style=""> </span>maka kembanglah bungaan penuh keindahannya</span></p> <p class="MsoNormal"><span style="font-size: 11pt;"><span style=""> </span>membangkit kecantikan yang tiada tara limpahannya<span style=""> </span></span></p> <p class="MsoNormal"><span style="font-size: 11pt;"> </span></p> <p class="MsoNormal"><span style="font-size: 11pt;"><span style=""> </span>bergerak dedahannya dan bergoyang perlahan</span></p> <p class="MsoNormal"><span style="font-size: 11pt;"><span style=""> </span>kesukaan serta burung berpesta dengan galak gembiraaan</span></p> <p class="MsoNormal"><span style="font-size: 11pt;"> </span></p> <p class="MsoNormal"><span style="font-size: 11pt;"><span style=""> </span>beraneka dendangan nyanyi<span style=""> </span>pujian<span style=""> </span>lantang nyata</span></p> <p class="MsoNormal"><span style="font-size: 11pt;"><span style=""> </span>bersyukur pada yang anugerah tangan bantuan pada kita</span></p> <p class="MsoNormal"><span style="font-size: 11pt;"> </span></p> <p class="MsoNormal"><span style="font-size: 11pt;"><span style=""> </span>mentari kemegahan serta purnama di langit tinggi</span></p> <p class="MsoNormal"><span style="font-size: 11pt;"><span style=""> </span>cahaya cemerlang, harapan jiwa serta penawar hati</span></p> <p class="MsoNormal"><span style="font-size: 11pt;"> </span></p> <p class="MsoNormal"><span style="font-size: 11pt;"><span style=""> </span>lautan kemurahan<span style=""> </span>bagi segalanya dia pembantu</span></p> <p class="MsoNormal"><span style="font-size: 11pt;"><span style=""> </span>sebelum dipohon sudah dianugerahinya dahulu<a style="" href="#_ftn2" name="_ftnref2" title=""><span class="MsoFootnoteReference"><span style=""><span class="MsoFootnoteReference"><span style="font-size: 11pt; font-family: "Times New Roman","serif";">[2]</span></span></span></span></a></span></p> <p class="MsoNormal"><span style="font-size: 11pt;"><span style=""> </span></span></p> <p class="MsoNormal" style="margin-left: 0.5in;"><span style="font-size: 11pt;">perasaan kasih sayang pada rakyat yang dipimpinnya</span></p> <p class="MsoNormal" style="margin-left: 0.5in;"><span style="font-size: 11pt;">kebajikan terus dihambur tanpa perhentiannya<a style="" href="#_ftn3" name="_ftnref3" title=""><span class="MsoFootnoteReference"><span style=""><span class="MsoFootnoteReference"><span style="font-size: 11pt; font-family: "Times New Roman","serif";">[3]</span></span></span></span></a></span></p> <p class="MsoNormal" style="margin-left: 0.5in;"><span style="font-size: 11pt;"> </span></p> <p class="MsoNormal" style="margin-left: 0.5in;"><span style="font-size: 11pt;">baginda hiasan watan kemegahan rakyat jelata</span></p> <p class="MsoNormal" style="margin-left: 0.5in;"><span style="font-size: 11pt;">hati rakyat berhimpun pada mencintai baginda sentiasa</span></p> <p class="MsoNormal" style="margin-left: 0.5in;"><span style="font-size: 11pt;"> </span></p> <p class="MsoNormal" style="margin-left: 0.5in;"><span style="font-size: 11pt;">hamba maksudkan dengannya Raja Terengganu muda-belia</span></p> <p class="MsoNormal" style="margin-left: 0.5in;"><span style="font-size: 11pt;">yang memiliki kehebatan . maruah dan kesungguhan usaha<a style="" href="#_ftn4" name="_ftnref4" title=""><span class="MsoFootnoteReference"><span style=""><span class="MsoFootnoteReference"><span style="font-size: 11pt; font-family: "Times New Roman","serif";">[4]</span></span></span></span></a></span></p> <p class="MsoNormal" style="margin-left: 0.5in;"><span style="font-size: 11pt;"> </span></p> <p class="MsoNormal" style="margin-left: 0.5in;"><span style="font-size: 11pt;">dengan itu menjadi agunglah dianya raja, bijaksana serta gabungkan</span></p> <p class="MsoNormal" style="margin-left: 0.5in;"><span style="font-size: 11pt;">antara siyasah dan pendidikan yang memberi panduan</span></p> <p class="MsoNormal" style="margin-left: 0.5in;"><span style="font-size: 11pt;"> </span></p> <p class="MsoNormal" style="margin-left: 0.5in;"><span style="font-size: 11pt;">raja yang agung ketelitiannya pada mendalami pengetahuan</span></p> <p class="MsoNormal" style="margin-left: 0.5in;"><span style="font-size: 11pt;">serta makrifat dan belbagai ilmu serta penunjuk jalan</span></p> <p class="MsoNormal" style="margin-left: 0.5in;"><span style="font-size: 11pt;"> </span></p> <p class="MsoNormal" style="margin-left: 0.5in;"><span style="font-size: 11pt;">tiada pernah kerajaan Melayu yang dahulu memiliki</span></p> <p class="MsoNormal" style="margin-left: 0.5in;"><span style="font-size: 11pt;">umpama peribadi yang seumpama baginda tiada didapati<a style="" href="#_ftn5" name="_ftnref5" title=""><span class="MsoFootnoteReference"><span style=""><span class="MsoFootnoteReference"><span style="font-size: 11pt; font-family: "Times New Roman","serif";">[5]</span></span></span></span></a></span></p> <p class="MsoNormal" style="margin-left: 0.5in;"><span style="font-size: 11pt;"> </span></p> <p class="MsoNormal" style="margin-left: 0.5in;"><span style="font-size: 11pt;">baik dari segi agama, amanah dan keadilan</span></p> <p class="MsoNormal" style="margin-left: 0.5in;"><span style="font-size: 11pt;">maka baginda sumber semuanya jangan diragukan</span></p> <p class="MsoNormal" style="margin-left: 0.5in;"><span style="font-size: 11pt;"> </span></p> <p class="MsoNormal" style="margin-left: 0.5in;"><span style="font-size: 11pt;">sesungguhnya baginda tertonjol di kalangan raja yang lain</span></p> <p class="MsoNormal" style="margin-left: 0.5in;"><span style="font-size: 11pt;">segi akhlaq, ketinggian dan titihan yang bersambung</span></p> <p class="MsoNormal" style="margin-left: 0.5in;"><span style="font-size: 11pt;"> </span></p> <p class="MsoNormal" style="margin-left: 0.5in;"><span style="font-size: 11pt;">baginda antara raja-raja Melayu umpama purnama bulan</span></p> <p class="MsoNormal" style="margin-left: 0.5in;"><span style="font-size: 11pt;">apabila mengambang ia, malaplah kerlipan bintang</span></p> <p class="MsoNormal" style="margin-left: 0.5in;"><span style="font-size: 11pt;"> </span></p> <p class="MsoNormal" style="margin-left: 0.5in;"><span style="font-size: 11pt;">baginda seorang mulia dari keturunan yang dihormati</span></p> <p class="MsoNormal" style="margin-left: 0.5in;"><span style="font-size: 11pt;">berterusan kebahagian semenjak dahulu hingga kini</span></p> <p class="MsoNormal" style="margin-left: 0.5in;"><span style="font-size: 11pt;"> </span></p> <p class="MsoNormal" style="margin-left: 0.5in;"><span style="font-size: 11pt;">baginda menjadi raja, anak kepada raja turun-temurun</span></p> <p class="MsoNormal" style="margin-left: 0.25in;"><span style="font-size: 11pt;"><span style=""> </span><span style=""> </span>yang punya riwayat kemulian secara bersambung</span></p> <p class="MsoNormal" style="margin-left: 0.25in;"><span style="font-size: 11pt;"> </span></p> <p class="MsoNormal" style="margin-left: 0.25in;"><span style="font-size: 11pt;"><span style=""> </span>berketurunan Sayyidina Ali, seorang sayyid anak saiyyidan</span></p> <p class="MsoNormal" style="margin-left: 0.25in;"><span style="font-size: 11pt;"><span style=""> </span>dari titihan yang tiada diperanakkan kecuali ketinggian</span></p> <p class="MsoNormal" style="margin-left: 0.25in;"><span style="font-size: 11pt;"><span style=""> </span></span></p> <p class="MsoNormal" style="margin-left: 0.25in; text-indent: 0.25in;"><span style="font-size: 11pt;">ku harap dengan baginda ummah Melayu meningkat</span></p> <p class="MsoNormal" style="margin-left: 0.25in; text-indent: 0.25in;"><span style="font-size: 11pt;">ke kemuncak tamaddun, kejayaan serta ketinggian pangkat<a style="" href="#_ftn6" name="_ftnref6" title=""><span class="MsoFootnoteReference"><span style=""><span class="MsoFootnoteReference"><span style="font-size: 11pt; font-family: "Times New Roman","serif";">[6]</span></span></span></span></a></span></p> <p class="MsoNormal" style="margin-left: 0.25in;"><span style="font-size: 11pt;"> </span></p> <p class="MsoNormal" style="margin-left: 0.25in; text-indent: 0.25in;"><span style="font-size: 11pt;">ku harap baginda akan menyebar pengetahuan serta panduan</span></p> <p class="MsoNormal" style="margin-left: 0.25in; text-indent: 0.25in;"><span style="font-size: 11pt;">dengan itu maka akan diperolihi kemulian dan kebahagian</span></p> <p class="MsoNormal" style="margin-left: 0.25in; text-indent: 0.25in;"><span style="font-size: 11pt;"> </span></p> <p class="MsoNormal" style="margin-left: 0.25in; text-indent: 0.25in;"><span style="font-size: 11pt;">paling ku harap dengan limpah kurnia baginda</span></p> <p class="MsoNormal" style="margin-left: 0.25in; text-indent: 0.25in;"><span style="font-size: 11pt;">agar dititahkan kepada ulama yang mendapat huda</span></p> <p class="MsoNormal" style="margin-left: 0.25in; text-indent: 0.25in;"><span style="font-size: 11pt;"> </span></p> <p class="MsoNormal" style="margin-left: 0.25in; text-indent: 0.25in;"><span style="font-size: 11pt;">untuk kemaskan kaedah Bahasa Melayu kerana sungguhnya</span></p> <p class="MsoNormal" style="margin-left: 0.25in; text-indent: 0.25in;"><span style="font-size: 11pt;">telah dipunahkan oleh tangan yang menukar lama-kelamanya</span></p> <p class="MsoNormal" style="margin-left: 0.25in; text-indent: 0.25in;"><span style="font-size: 11pt;"> </span></p> <p class="MsoNormal" style="margin-left: 0.25in; text-indent: 0.25in;"><span style="font-size: 11pt;">serta agar dikarang bagi rakyat sejarah yang meliputi</span></p> <p class="MsoNormal" style="margin-left: 0.25in; text-indent: 0.25in;"><span style="font-size: 11pt;">khabaran Melayu, jika tiada mereka dilupai tanpa diingati</span></p> <p class="MsoNormal" style="margin-left: 0.25in; text-indent: 0.25in;"><span style="font-size: 11pt;"> </span></p> <p class="MsoNormal" style="margin-left: 0.25in; text-indent: 0.25in;"><span style="font-size: 11pt;">manusia utama menghidupkan peringatan perihal orangtuanya </span></p> <p class="MsoNormal" style="margin-left: 0.25in; text-indent: 0.25in;"><span style="font-size: 11pt;">jadilah sebutan tentang mereka keindahan kekal selamanya</span></p> <p class="MsoNormal" style="margin-left: 0.25in; text-indent: 0.25in;"><span style="font-size: 11pt;"> </span></p> <p class="MsoNormal" style="margin-left: 0.25in; text-indent: 0.25in;"><span style="font-size: 11pt;">juga diamati pada menyebar kebajikan raja-raja kamu</span></p> <p class="MsoNormal" style="margin-left: 0.25in; text-indent: 0.25in;"><span style="font-size: 11pt;">agar kekal baginya kenangan indah yang diingati selalu</span></p> <p class="MsoNormal" style="margin-left: 0.25in; text-indent: 0.25in;"><span style="font-size: 11pt;"> </span></p> <p class="MsoNormal" style="margin-left: 0.25in; text-indent: 0.25in;"><span style="font-size: 11pt;">dan kamu dapat megah kepada mannusia dengan kelebihannya</span></p> <p class="MsoNormal" style="margin-left: 0.25in; text-indent: 0.25in;"><span style="font-size: 11pt;">kerana kamu dipimpin oleh raja berilmu serta ada wibawanya </span></p> <p class="MsoNormal" style="margin-left: 0.25in; text-indent: 0.25in;"><span style="font-size: 11pt;"> </span></p> <p class="MsoNormal" style="margin-left: 0.25in; text-indent: 0.25in;"><span style="font-size: 11pt;">inilah qasidah kami kepada baginda<span style=""> </span>disembahkannya </span></p> <p class="MsoNormal" style="margin-left: 0.25in; text-indent: 0.25in;"><span style="font-size: 11pt;">baginda umpama kaabah, beruntunglah yang mendatanginya</span></p> <p class="MsoNormal" style="margin-left: 0.25in; text-indent: 0.25in;"><span style="font-size: 11pt;"> </span></p> <p class="MsoNormal" style="margin-left: 0.25in; text-indent: 0.25in;"><span style="font-size: 11pt;">diharapkan ianya<span style=""> </span>dapat diterima dan tercapai maksudnya</span></p> <p class="MsoNormal" style="margin-left: 0.25in; text-indent: 0.25in;"><span style="font-size: 11pt;">walaupun dalam memuji baginda<span style=""> </span>tiada kesampaian tangannya </span></p> <p class="MsoNormal" style="margin-left: 0.25in; text-indent: 0.25in;"><span style="font-size: 11pt;"> </span></p> <p class="MsoNormal" style="margin-left: 0.25in; text-indent: 0.25in;"><span style="font-size: 11pt;">Dan<span style=""> </span>berkata pada doa ‘Wahai Tuhan yang bersifat ‘Ula</span></p> <p class="MsoNormal" style="margin-left: 0.25in; text-indent: 0.25in;"><span style="font-size: 11pt;">Peliharakan<span style=""> </span>bagi kami Raja ini serta bahagiakan baginda</span></p> <p class="MsoNormal" style="margin-left: 0.25in; text-indent: 0.25in;"><span style="font-size: 11pt;"> </span></p> <p class="MsoNormal" style="margin-left: 0.25in; text-indent: 0.25in;"><span style="font-size: 11pt;">Disusuli selawat atas Nabi dan keluarganya<span style=""> </span></span></p> <p class="MsoNormal" style="margin-left: 0.25in; text-indent: 0.25in;"><span style="font-size: 11pt;">Selama taman impian dicucuri pertolongan embunnya<span style=""> </span></span></p> <p class="MsoNormal" style="margin-left: 0.25in;"><span style="font-size: 11pt;"><span style=""> </span></span></p> <p class="MsoNormal"><span style="font-size: 11pt;"> </span></p> <p class="MsoNormal">Syaikh Ahmad juga telah menghantar beberapa surat kepada Sultan Zainul Abidin III. antaranya</p> <p class="MsoNormal"><span style="font-size: 11pt;"> </span></p> <p class="MsoNormal" style="margin-left: 0.5in;"><i><span style="font-size: 11pt;">Alhamdulillah, Allahumma solli ‘ala Saiyyidina Muhammadi wa a lihi wa sahbuhi wa sallim</span></i><span style="font-size: 11pt;">. </span></p> <p class="MsoNormal" style="margin-left: 0.5in;"><span style="font-size: 11pt;">Mengangkatkan sembah hormat yang <i>‘aliyyah</i></span></p> <p class="MsoNormal" style="margin-left: 0.5in;"><span style="font-size: 11pt;">Dengan terlebih sempurna salam dan <i>tahiyyah</i></span></p> <p class="MsoNormal" style="margin-left: 0.5in;"><span style="font-size: 11pt;">Ke bawah takhta ketinggian <i>al-Malik allazi fadluhu ka as-syamsi fi rabi‘ati<span style=""> </span>an-nahari wa badri fi az-zuluma’ie</i></span></p> <p class="MsoNormal" style="margin-left: 0.5in;"><span style="font-size: 11pt;">Wa asluhu ka syajarati tayyibati asluha<span style=""> </span>thabitun wa far‘uha fi as-<i>sama’ </i></span></p> <p class="MsoNormal" style="margin-left: 0.5in;"><i><span style="font-size: 11pt;">wa karamuhu yazri bi kirami ad-da ama ie</span></i></p> <p class="MsoNormal" style="margin-left: 0.5in;"><i><span style="font-size: 11pt;">wa khuluquhu bi an-nasimi wa lafzuhu<span style=""> </span>ad-durru al-basimi</span></i></p> <p class="MsoNormal" style="margin-left: 0.5in;"><i><span style="font-size: 11pt;">wa murahimuhu<span style=""> </span>fa ma’u al-hayati wa at-tasnimi </span></i></p> <p class="MsoNormal" style="margin-left: 0.5in;"><i><span style="font-size: 11pt;">tuhya bi hima ra’yatihi kama tuhya al-‘izama wa hiya ramim </span></i></p> <p class="MsoNormal" style="margin-left: 0.5in;"><i><span style="font-size: 11pt;">ayyatuma hallau wa haithuma kanu</span></i></p> <p class="MsoNormal" style="margin-left: 0.5in;"><span style="font-size: 11pt;">Maulana al-Malik al-Karim Yang diPertuan<span style=""> </span>Besar Tuanku Zainu al-Abdin<span style=""> </span>Sultan Terangganu, <i>adama llah Ta‘ala daulatahu wa majdahu, wa aiyyada<span style=""> </span>syaukatahu wa zada sa’dahu. Amin.</i></span></p> <p class="MsoNormal" style="margin-left: 0.5in;"><i><span style="font-size: 11pt;"> </span></i></p> <p class="MsoNormal" style="margin-left: 0.5in;"><i><span style="font-size: 11pt;">Wa ba’du al-mazkur.</span></i><span style="font-size: 11pt;"></span></p> <p class="MsoNormal" style="margin-left: 0.5in;"><span style="font-size: 11pt;">Maka adalah patik yang daif Ahmad al-Haj Wan Din yang di Makkah pada kampong Syuaib ‘Ali mempersembah-maklumkan kebawah ketinggian<span style=""> </span>Duli Tuanku yang maha mulia bahawasa<span style=""> </span>marqum yang mulia yang hadrat Duli Tuanku kurnia kepada patik itu telah patik sambuti akan dia serta junjung ihtiram dan syukur , dan adalah ia <i>nurun lil basar wa syifa an<span style=""> </span>lima fi as-sudur</i>, demikian lagi rial, sepuluh rial limpah kurnia daripada laut kasihani<span style=""> </span>Duli Tuanku kepada patik itu telah patik sambuti<span style=""> </span>akan dia juga dengan sehingga-hingga besar hati dan penuh kesukaan menjadiakan dia oleh Allah Ta‘ala kebajikan yang maqbul, yang amat gilang-gemilang<span style=""> </span>cahayanya pada hari<span style=""> </span>Qiyamah serta dilanjutkan zaman<span style=""> </span>Duli Tuanku<span style=""> </span>serta zuriat Tuanku <b>di dalam hening kerajaan</b> yang <b>tiada mencampur akan dia oleh kadr<span style=""> </span>menyakiti ajanib</b><span style=""> </span>dan dilimpahkan dengan <b>nikmat dan rahmat dan kekayaan yang ada padanya barakat yang memberi manafaat bagi agama Islam</b> dan <b>terangkat dengan dia<span style=""> </span>oleh sebutan jenis Melayu </b>dan terkekal dengan dia daulah Tuanku yang maha mulia<span style=""> </span>serta <i>dapat husnu al-khatimah, amin,<span style=""> </span>bi hurmati<span style=""> </span>an-nabiyyi al-amin,</i> kemudian patik<span style=""> </span>mengangkat sembah salam , doa dan ihtiram…..</span></p> <p class="MsoNormal"><span style="font-size: 11pt;"> </span></p> <p class="MsoBodyText2">Di dalam suratnya yang lain kepada Sultan Zainal Abdin III, antara lain melahirkan harapannya yang tinggi kepada keupayaan Sultan:</p> <p class="MsoNormal"><span style="font-size: 11pt;"><span style=""> </span></span></p> <p class="MsoNormal" style="margin-left: 0.5in;"><span style="font-size: 11pt;">Khusus minta lanjutkan umur Tuanku dan ‘iayal Tuanku yang maha mulia di dalam berkekalan keredaan Allah dan syafa’ kerajaan serta <b>bertambah-tambah ketinggian dan luas daerah at-tamaddun<span style=""> </span>bagi ummah al-Malayuwiyyah</b> dengan hemmah<span style=""> </span>dan tuah Tuanku yang ‘aliyyah. Yang <b>mendapatkan kuat yang disuruh dengan dia di dalam ayat al-Quraniyyah</b>. Maka mendapat kita dengan demikian itu <i>as-Sa‘adatu al-‘abadiyyah<a style="" href="#_ftn7" name="_ftnref7" title=""><span class="MsoFootnoteReference"><span style=""><span class="MsoFootnoteReference"><b style=""><span style="font-size: 11pt; font-family: "Times New Roman","serif";">[7]</span></b></span></span></span></a></i></span></p> <p class="MsoNormal"><i><span style="font-size: 11pt;"> </span></i></p> <p class="MsoBodyText2">Syaikh Ahmad al-Ahmadi mengatakan yang Syaikh Ahmad mempunyai cita-cita untuk mewujudkan sebuah kesatuan pemerentahan<span style=""> </span>antara Patani, Kelantan dan Terangganu. Pemerentahan ini pula dinaungi oleh Kerajaan Uthmaniyyah di Istanbul. Dan seakan-akan kelihatan yang Syaikh Ahmad mengisyaratkan yang<span style=""> </span>akan memimpin kesatuan ini ialah Sultan Zainu al-Abdin III. </p> <p class="MsoNormal"><span style="font-size: 11pt;"> </span></p> <p class="MsoNormal"><span style="font-size: 11pt;">Begitu juga terdapat pendapat yang agak tersebar yang Syaikh Ahmad berpandangan yang negeri-negeri Melayu yang berada di bawah kekuasaan Siam hendaknya berusaha untuk dijajah oleh pihak Inggeris. Ini berdasarkan pertimbangan yang praktikal iaitu kerajaan-kerajaan Melayu tidak mempunyai kekuatan untuk berdepan secara ketenteraan dengan Siam. Kedudukan geografi Siam yang berhampiran dengan negeri-negeri Melayu dan rupa-paras kita yang agak sama dengan mereka akan menyebabkan Siam akan menganggap yang negeri-negeri Melayu itu sebagai sebahagian daripada negara mereka. Sedangkan negara orang Inggeris berada jauh daripada rantau kita dan rupa-paras mereka yang jauh berbeza akan menyebabkan lambat-laun mereka akan memberi kemerdekaan kepada kita.<span style=""> </span></span></p> <p class="MsoNormal" style="margin-left: 0.5in;"><i><span style="font-size: 11pt;"> </span></i></p> <p class="MsoNormal"><span style="font-size: 11pt;"><span style=""> </span><b>Catitan Syaikh Ahmad tentang karya ulama Terangganu</b></span></p> <p class="MsoNormal"><span style="font-size: 11pt;"> </span></p> <p class="MsoNormal"><span style="font-size: 11pt;">Syaikh Ahmad telah memulai tugasan mengumpul tulisan-tulisan ulama sebelum dan semasa dengan beliau untuk dicetak. Di antara karangan ulama Terangganu yang diusaha cetak. Oleh beliau ialah Kitab Syarah Hikam karya Tok Pulau Manis. Pada cetakan awal yang dilakukan pada di Matba‘ah al-Miriyyah, di Makkah pada tahun1300 h (1882M), Syaikh Ahmad mencatitkan: </span></p> <p class="MsoNormal"><span style="font-size: 11pt;"> </span></p> <p class="MsoNormal"><span style="font-size: 11pt;"><span style=""> </span>Dan tiada hamba dapat ketentuan namanya dengan nas, tetapi telah dikhabarkan oleh </span></p> <p class="MsoNormal" style="margin-left: 0.5in;"><i><span style="font-size: 11pt;">ba’du ath-thiqah</span></i><span style="font-size: 11pt;"> bahawa yang menterjemah kitab ini Maulana…yang mempunyai maqamat yang ‘aliyyah dan karamah yang masyhurah, yang dimakrufkan dengan gelarannya Tok Pulau Manis daripada ahli <b>Taraqanu..</b></span></p> <p class="MsoNormal" style="margin-left: 0.5in;"><span style="font-size: 11pt;"> </span></p> <p class="MsoNormal"><span style="font-size: 11pt;"><span style=""> </span>Di dalam cetakan berikutnya pada tahun 1302 H, beliau membuat pengamatan yang berbeza:</span></p> <p class="MsoNormal"><span style="font-size: 11pt;"><span style=""> </span></span></p> <p class="MsoNormal" style="margin-left: 0.5in;"><span style="font-size: 11pt;">Telah sempurnalah mentaba’kan ini kitab yang mustatab, iaitu syarah Hikam Ibnu Ata’illah dengan Bahasa Melayu. Dan adalah tarah kitab ini dahulu hamba sebutkan hal keadaan nukil daripada setengah manusia, bahawa kitab ini karangan bagi setengah ulama <b>Terangkanu</b>. Kemudian <u>nyata bagi hamba, kemudian daripada periksakan ibaratnya dan pelekan<span style=""> </span>cakapannya</u>, bahawasanya bukan ia bagi orang <b>Terangkanu</b>, maka adapula<span style=""> </span>orang yang menkhabar bahawasanya ia karangan orang Acheh adanya.<a style="" href="#_ftn8" name="_ftnref8" title=""><span class="MsoFootnoteReference"><span style=""><span class="MsoFootnoteReference"><span style="font-size: 11pt; font-family: "Times New Roman","serif";">[8]</span></span></span></span></a><span style=""> </span></span></p> <p class="MsoNormal"><span style="font-size: 11pt;"> </span></p> <p class="MsoNormal"><span style="font-size: 11pt;">Syaikh Ahmad memang seorang yang sangat memerhati ibarat dan pelat percakapan bagi sesuatu daerah Melayu, sebagaimana dapat dilihat ketika syaikh ini membahaskan terjemahan ‘solah’ kepada sembahyang di dalam kitab Fatawa al-Fataniyyah, umpamanya syaikh telah menyebut pelat orang<span style=""> </span>Pulau Pinang dan Kedah yang menukarkan ‘<i>ra</i>’ di akhir kalimah dengan<span style=""> </span>‘<i>ain</i>’,atau<span style=""> </span>‘<i>lam</i>’ di akhir kalimah dengan ‘<i>ya</i>’ , seperti disebut ‘<i>benar</i>’ dengan ‘<i>bena’</i>, ‘<i>betul</i>’dengan ‘<i>betui</i>’. </span></p> <p class="MsoNormal"><span style="font-size: 11pt;"> </span></p> <p class="MsoNormal"><span style="font-size: 11pt;">Syaikh Ahmad juga telah mengusahakan percetakan kitab al-Fawaid , tulisan Syaikh Sayyid Ahmad<span style=""> </span>Bin Husein al-Aidrus, Tuan Sayyid Embun, Syaikh menyebut:</span></p> <p class="MsoNormal"><span style="font-size: 11pt;"> </span></p> <p class="MsoNormal"><span style="font-size: 11pt;"><span style=""> </span>Inilah kitab al-Fawaid</span></p> <p class="MsoNormal" style="text-indent: 0.5in;"><span style="font-size: 11pt;">diterjemah daripada kitab as-Solatu wa al-‘Awaid </span></p> <p class="MsoNormal" style="text-indent: 0.5in;"><span style="font-size: 11pt;">dan daripada Mujarabat ad-Dairabi yang bernama al-Fathu al-Majid</span></p> <p class="MsoNormal" style="text-indent: 0.5in;"><span style="font-size: 11pt;">wa qam‘u kulla jabbari ‘anid</span></p> <p class="MsoNormal" style="text-indent: 0.5in;"><span style="font-size: 11pt;"> </span></p> <p class="MsoNormal" style="text-indent: 0.5in;"><span style="font-size: 11pt;"> </span></p> <p class="MsoNormal" style="text-indent: 0.5in;"><span style="font-size: 11pt;">yang terhimpun padanya beberapa faedah dan asrar<span style=""> </span>ayat al-Quran</span></p> <p class="MsoNormal" style="text-indent: 0.5in;"><span style="font-size: 11pt;">dan kenyataan rahsia dan kelebihan selawat<span style=""> </span>atas nabi sayyidi waladi Adnan</span></p> <p class="MsoBodyTextIndent">dan beberapa khasiat fadilat kelebihan doa dan wirid<span style=""> </span>dan bagai-bagai<span style=""> </span>‘azimat yang menolakkan<span style=""> </span>mudarat manusia wa al-jan</p> <p class="MsoNormal" style="margin-left: 0.5in;"><span style="font-size: 11pt;">dan terhimpun pula padanya ubat-ubatan<span style=""> </span>dan hikmah<span style=""> </span>yang tak dapat tiada berkehendak kepadanya<span style=""> </span>laki-laki dan perempuan</span></p> <p class="MsoNormal" style="margin-left: 0.5in;"><span style="font-size: 11pt;">dan lainnya daripada beberapa<span style=""> </span>lagi yang tersebut di dalam kitab ini akan faedah yang bergantung<span style=""> </span>dengahn dunia dan akhirat daru al-Janan</span></p> <p class="MsoNormal" style="margin-left: 0.5in;"><span style="font-size: 11pt;">terjemahan Maulana wa Qudwatuna as-Sayyid<span style=""> </span>Ahmad bin Muhammad<span style=""> </span>bin Husein bin Mustafa al-Aidrus yang dimasyhurkan namanya dengan Tuan Sayyid Embun Terqanu</span></p> <p class="MsoNormal"><span style="font-size: 11pt;"> </span></p> <p class="MsoNormal"><span style="font-size: 11pt;">Syaikh Ahmad berpuas-hati dengan kandungan kitab <i>al-Fawaid</i> ini, sehingga syaikh menyebut:</span></p> <p class="MsoNormal"><span style="font-size: 11pt;"> </span></p> <p class="MsoNormal" style="margin-left: 0.5in;"><span style="font-size: 11pt;">(Ketahuilah) olehmu hai segala saudara kami yang beroleh kemenangan dunia dan akhirat, bahawsa inilah kitab mujarabat yang asli dan lagi yang sahih dan yang dipindahkan dan diambil daripada Haith Nabi SAW dan perkataan ashab-nya dan ulama dan hukama yang solihin, maka hendaklah kamu berpegang dan percaya dengan dia dan kamu amal dan yakin serta harap daripadanya sekelian yang tersebut di dalam kitab ini kerana yang diterjemahkan<span style=""> </span>pula kepada bangsa Melayu oleh mereka yang sangat alim dan ‘amil lagi yang thiqah dan yang zahir akan keramatnya dan ia setengah<span style=""> </span>daripada anak cucu Rasulullah SAW (dan adapun) mujarabat yang bernama Taju al-Muluk maka iaitu setengah daripadanya perkataan<span style=""> </span>ada baginya asal. Wallu ‘alam.</span></p> <p class="MsoNormal" style="margin-left: 0.5in;"><span style="font-size: 11pt;"> </span></p> <p class="MsoNormal"><span style="font-size: 11pt;">Selain daripada <i>al-Fawaid</i>, beberapa kitab karangan Sayyid Ahmad Husein ini telah dicetak di Timur Tengah seperti <i>Ta ‘arifu al-Khalani fi Tajwidi al-Qurani</i> yang dicetak di Matba ‘ah al-Miriyyah pada tahun 1333H dan <i>Hidayatu al-Ikhwan fi Azkari as-Solati wa al-Arkan</i> yang dicetak di Matba‘ah at-Taqaddumi al-‘Ilmiyyati di Masir pada tahun 1319H. Tulisan beliau juga yang berjudul <i>Hidayatu al-‘Awami fi Bayani Hukmi Syarbi ad-Dukhan</i> telah mendapat respon daripada ulama sezamannya iaiitu Syaikh Zain al-‘Abidin bin Muhammad al-Fatani, yang dikenali sebagai Tok Minal, iaitu berkisar di atas hukum haram atau tidaknya merokok yang menulis <i>Tabassumu asy-Syaribin..</i></span></p> <p class="MsoNormal" style="margin-left: 0.5in;"><span style="font-size: 11pt;"> </span></p> <p class="MsoNormal"><span style="font-size: 11pt;">Isterinya Syaikh Ahmad, Siti Saudah , telah menyalin sebuah<span style=""> </span>karya karangan ulama Terangganu ,Sayyid Muhammad bin Sayyid Zainu al-Abidin al-Aidrus yang bertajuk ‘<i>Kanzu al-Ula’</i> pada tahun 1324H (1906) . Pencatat ini mempunyai keyakinan yang Syaikh Ahmad mempunyai hubungan dengan ulama-ulama Terangganu semasa itu seperti Tok Ku Paloh dan pembesar Terangganu yang lain, hanyalah belum ditemui bahan-bahan yang membuktikan hubungan tersebut. Walaupun begitu kita dapat temui kitab-kitab yang dihasilkan oleh Tuan Syaikh Hassan Bin Ishaq Besut di cetak di Matba‘ah al-Miriyyah seperti kitab <i>Ayyuha al-Walad Pada Bicara Wasiat dan Nasihat</i> pada tahun 1300H</span></p> <p class="MsoNormal"><b><span style="font-size: 11pt;"> </span></b></p> <p class="MsoNormal"><b><span style="font-size: 11pt;">Catitan Tentang Haiwan Dendang</span></b><span style="font-size: 11pt;">.</span></p> <p class="MsoNormal"><span style="font-size: 11pt;"> </span></p> <p class="MsoNormal"><span style="font-size: 11pt;">Syaikh mempunyai minat yang mendalam terhadap kehidupan semasa tumbuhan atau binatang, lihatlah sebagai contoh permerhatiannya terhadap binatang kecau dan gondang di dalam kitabnya <i>al-Fatawa, Bahjah </i>dan <i>‘Unwan</i>.</span></p> <p class="MsoNormal"><span style="font-size: 11pt;"> </span></p> <p class="MsoNormal"><span style="font-size: 11pt;">Syaikh telah menyebut tentang binatang dendang yang digunakan sebagai ubat batu karang:</span></p> <p class="MsoNormal"><span style="font-size: 11pt;"> </span></p> <p class="MsoNormal" style="margin-left: 0.5in;"><span style="font-size: 11pt;">Dan binatang yang dinamakan dia dendang dan tiada dapat akan dia melainkan pada negeri <b>Paka dan Kertil<span style=""> </span>daripada jajahan Terangganu</b>, iaitu binatang kadar besar sorok-sorok, apabila dimakan akan dia menghancurkan karang dan sekelian barang yang kotor-kotor seperti nanah dan lendir yang ada sertanya hingga suci. Dan sekur daripadanya dimakan empat kali dan ia memabukkan jika dimakan seekur sama sekali. Kata setengah apabila mabuk seseorang daripada sebabnya, diberi minum air nyiur niscaya hilang</span></p> <p class="MsoNormal"><span style="font-size: 11pt;"><span style=""> </span></span></p> <h1>Pengkabaran Kematian Syaikh Ahmad</h1> <p class="MsoNormal"> </p> <p class="MsoNormal">Keakraban hubungan Syaikh Ahmad dengan pembesar-pembasar dan ulama di Terangganu dapat agaknya dapat dirasai dengan perkhabaran kematiannya yang diwarkahkan oleh bapa saudaranya, Syaikh Wan Daud dan anaknya Syaikh Wan Ismail kepada Tengku Long Bin Tengku Ngah, pembesar Besut:</p> <p class="MsoNormal"> </p> <p class="MsoNormal" style="margin-left: 0.5in;">Hadrat Tuanku yang mulia serta hamba Tuanku mengurniakan sembah dari hak hamba Tuanku , Wan Ahmad Bin Almarhum al-Haj Wan Muhammad Zain itu sudah kembali ke rahmatullah pada malam 11 zu al-Hijjah [1325H ] di Mina, maka di bawa turun ke Makkah, maka ditanam di Ma’la, dengan sebab mati sebelah tubuh. Awal sakitnya pada 22 Jamadi al-Akhir [1325H], maka dapat [lega] sedikit, kemudian bertambah pula. Pada lepas puasa enam maka hingga [beransur pulih] sedikit pula, boleh naik haji. Maka tatkala lepas zuhur hari raya haji, maka kena pula [serangan penyakit] hingga selepas maghrib hingga habis umurnya. Dan demikian lagi al-Haj Wan Muhammad Zain Bin Almarhum al-Haj Mustafa [ayahanda Sayaikh Ahmad] itu pun kembali ke rahmatullah juga pada 18 haribulan zu al-Hijjah [1325] dengan sebab sakit orang tuha sahaja.<span style=""> </span></p> <p class="MsoNormal"><span style="font-size: 11pt;"> </span></p> <p class="MsoNormal"><span style="font-size: 11pt;"> </span></p> <h1>Akhiru al-Kalam</h1> <p class="MsoNormal"> </p> <p class="MsoNormal">Semoga harapan Syaikh Ahmad al-Fatani yang diletakkan<span style=""> </span>ke atas pemerentah Terangganu dapat diberi perhatian, dipermudahkan Allah kiranya terlaksana impiannya, Syaikh Ahmad mengidamkan agar pemerentah negeri ini dapat berusaha:</p> <p class="MsoNormal" style="margin-left: 0.75in; text-indent: -0.25in;"><span style="">1.<span style="font: 7pt "Times New Roman";"> </span></span><span dir="LTR"></span>menjadikan negeri ini sebagai bendaharaan ilmu dan perladungan kepandaian</p> <p class="MsoNormal" style="margin-left: 0.75in; text-indent: -0.25in;"><span style="">2.<span style="font: 7pt "Times New Roman";"> </span></span><span dir="LTR"></span><span style=""> </span>menyediakan<span style=""> </span>suasana dan infra-struktur yang kondusif untuk anak bangsa negeri ini untuk menuntut ilmu dan kemahiran, agar celik mata mereka terhadap kecemerlangan ilmu dan handalan kemahiran</p> <p class="MsoNormal" style="margin-left: 0.75in; text-indent: -0.25in;"><span style="">3.<span style="font: 7pt "Times New Roman";"> </span></span><span dir="LTR"></span>mampu melahirkan ulama dan bijak pandai yang ternama di kalangan Bani Adam</p> <p class="MsoNormal" style="margin-left: 0.75in; text-indent: -0.25in;"><span style="">4.<span style="font: 7pt "Times New Roman";"> </span></span><span dir="LTR"></span>memerentah dengan adil yakni mengikut syara agama kita yang maha suci dan maha sempurna</p> <p class="MsoNormal" style="margin-left: 0.75in; text-indent: -0.25in;"><span style="">5.<span style="font: 7pt "Times New Roman";"> </span></span><span dir="LTR"></span>mengamalkan sifat kasih-sayang kepada rakyat yang diperentah<span style=""> </span>dan bersikap pemurah kepada mereka tanpa sebarang diskriminasi yang tidak syari’e</p> <p class="MsoNormal" style="margin-left: 0.75in; text-indent: -0.25in;"><span style="">6.<span style="font: 7pt "Times New Roman";"> </span></span><span dir="LTR"></span>mempunyai kekuatan dan keupayaan untuk membina tamaddun Melayu yang bernafaskan syara agama kita serta memiliki kekuatan semasa.</p> <p class="MsoNormal" style="margin-left: 0.75in; text-indent: -0.25in;"><span style="">7.<span style="font: 7pt "Times New Roman";"> </span></span><span dir="LTR"></span>mengambil berat dan memperkasakan bahasa sendiri </p> <p class="MsoNormal" style="margin-left: 0.75in; text-indent: -0.25in;"><span style="">8.<span style="font: 7pt "Times New Roman";"> </span></span><span dir="LTR"></span>mendokumentasi<span style=""> </span>sejarah bangsa</p> <p class="MsoNormal" style="margin-left: 0.75in; text-indent: -0.25in;"><span style="">9.<span style="font: 7pt "Times New Roman";"> </span></span><span dir="LTR"></span>mampu menjadi tauladan kepada negri-negeri lain di dalam melaksanakan kebajikan, mengamalkan keadilan, menyuburkan ilmu pengetahuan serta kemahiran dan memerentah dengan adil bedsarakan ajaran al-Quran.</p> <p class="MsoNormal"> </p> <p class="MsoNormal">Semoga kita semua akan dianugerahi Allah keinginan untuk memahami warisan tokoh agung ini, semoga Allah memperkenankan kita walaupun di peringkat mana kedudukan kita dalam masyarakat untuk mengamalkan saranan dan pengajaran yang dianjurkannya.</p> <p class="MsoNormal">Semoga kita mampu menumpang tuah tokoh ini di dunia dan di akhirat.</p> <p class="MsoNormal"> </p> <p class="MsoNormal"><i>Wallahu ‘alam</i>.</p> <p class="MsoNormal"> </p> <h2>Wa salla Llahu ‘ala Saiyyidina Muhammadin </h2> <p class="MsoNormal"><i>wa ‘ala alihi wa sahbihi ajmain</i></p> <p class="MsoNormal"> </p> <p class="MsoNormal"><span style="font-size: 11pt;">Abdullah Zaidi Hassan</span></p> <p class="MsoNormal"><span style="font-size: 11pt;">Depan Masjid Salor</span></p> <p class="MsoNormal"><span style="font-size: 11pt;">23hb Syawal 1426</span>. </p> <div style=""><br /> <hr align="left" width="33%" size="1"> <div style="" id="ftn1"> <p class="MsoFootnoteText"><a style="" href="#_ftnref1" name="_ftn1" title=""><span class="MsoFootnoteReference"><span style=""><span class="MsoFootnoteReference"><span style="font-size: 10pt; font-family: "Times New Roman","serif";">[1]</span></span></span></span></a> Syaikh Ahmad mengimpikan<span style=""> </span>suatu bentu pemerentahan gabungan di antara Patani, Kelantan dan Terangganu yang berada di bawah naungan Khalifah Uthmaniyyah . Akan disentuh secara khusus tentang perkara ini.</p> </div> <div style="" id="ftn2"> <p class="MsoFootnoteText"><a style="" href="#_ftnref2" name="_ftn2" title=""><span class="MsoFootnoteReference"><span style=""><span class="MsoFootnoteReference"><span style="font-size: 10pt; font-family: "Times New Roman","serif";">[2]</span></span></span></span></a> Tengku Dalam Kalthom menyebut: menghembur beberapa daripada harta</p> <p class="MsoFootnoteText"><span style=""> </span><span style=""> </span>tiadalah syang oleh Sang Nata</p> <p class="MsoFootnoteText"><span style=""> </span><span style=""> </span><span style=""> </span>demikianlah hal ku dapat warta</p> <p class="MsoFootnoteText"><span style=""> </span><span style=""> </span>tiap-tiap masuk segala pendeta</p> </div> <div style="" id="ftn3"> <p class="MsoFootnoteText"><a style="" href="#_ftnref3" name="_ftn3" title=""><span class="MsoFootnoteReference"><span style=""><span class="MsoFootnoteReference"><span style="font-size: 10pt; font-family: "Times New Roman","serif";">[3]</span></span></span></span></a> T.D.K menyebut:<span style=""> </span>tersangat kasih Yang Maha Mulia</p> <p class="MsoFootnoteText"><span style=""> </span>kepada segala hamba dan sahaya</p> <p class="MsoFootnoteText"><span style=""> </span>hatinya murah lagi bahagi<span style=""> </span></p> <p class="MsoFootnoteText"><span style=""> </span>tiada memandang harta dunia</p> </div> <div style="" id="ftn4"> <p class="MsoFootnoteText"><a style="" href="#_ftnref4" name="_ftn4" title=""><span class="MsoFootnoteReference"><span style=""><span class="MsoFootnoteReference"><span style="font-size: 10pt; font-family: "Times New Roman","serif";">[4]</span></span></span></span></a> Di dalam nazam ‘<i>Nuru al-Anam’</i>, Syaikh Ahmad menyebut tentang tanggung-jawab pihak pemerentah:</p> <p class="MsoFootnoteText"> </p> <p class="MsoFootnoteText">maka celakalah rakyat dengan celaka raja* <span style=""> </span>tiada hukumkan rakyat dengan adilnya ia</p> <p class="MsoFootnoteText">jadi dosa rakyat jadi dosalah ia*<span style=""> </span> <span style=""> </span>sebab tiada disuruh dan tegah akan dia</p> <p class="MsoFootnoteText">lagi pula dihukum dengan zalimlah ia*<span style=""> </span>maka raja yang zalim besar dosalah ia</p> <p class="MsoFootnoteText">maka raja yang adil ikut hukum yang mulia*<span style=""> </span>pada hari kiamat dapat syurgalah ia</p> <p class="MsoFootnoteText">dengan hukum yang adil akan rakyatnya ia*<span style=""> </span>dengan mengikut syara yang dihukumkan Dia</p> <p class="MsoFootnoteText">maka dapat untunglah dengan jalan bahagia*dengan hukumnya syara<span style=""> </span>yang diikutkan dia</p> <p class="MsoFootnoteText">demikian pula segala wazirnya ia*<span style=""> </span>dengan kerja yang zalim masuk nerakalah ia<span style=""> </span></p> <p class="MsoFootnoteText"><i>[ Syeikh Ahmad al-Fathani Pemikir Agung Melayu Dan Islam . Jil 2 m/s:42</i>]<span style=""> </span> </p> <p class="MsoFootnoteText"> </p> </div> <div style="" id="ftn5"> <p class="MsoFootnoteText"><a style="" href="#_ftnref5" name="_ftn5" title=""><span class="MsoFootnoteReference"><span style=""><span class="MsoFootnoteReference"><span style="font-size: 10pt; font-family: "Times New Roman","serif";">[5]</span></span></span></span></a>TDK menyebut:<span style=""> </span>Terangganu Dar al-Iman nama negeri</p> <p class="MsoFootnoteText"><span style=""> </span>Sultan nan sangat bijak bestari</p> <p class="MsoFootnoteText"><span style=""> </span>Alim termasyhur bijak bistari</p> <p class="MsoFootnoteText"><span style=""> </span>Dengan yang lain sukar dicari</p> </div> <div style="" id="ftn6"> <p class="MsoFootnoteText"><a style="" href="#_ftnref6" name="_ftn6" title=""><span class="MsoFootnoteReference"><span style=""><span class="MsoFootnoteReference"><span style="font-size: 10pt; font-family: "Times New Roman","serif";">[6]</span></span></span></span></a> Syaikh mengkagumi Sultan ini kerana factor utamanya ialah faham agama pada baginda. Syaikh menyebut di dalam kitabnya as-Siyasatu wa at-Tadbir “urusan Islam adalah yang pertama-tama<span style=""> </span>dan utama,urusan-urusan lain adalah sambil-sambil sahaja [secara relatif-nya].Barang siapa mendahulukan<span style=""> </span>urusan-urusan lain daripada Islam agamanya, maka telah khianat pada agamanya” (m/s 50 <b><i>Wawasan Pemikiran<span style=""> </span>Islam Ulama<span style=""> </span>Asia Tenggara</i></b><i>-</i> Jil 2).</p> <p class="MsoFootnoteText">Sebagaimana juga yang terkandung dalam surat Syaikh kepada muridnya Nik Mahmud Ismail al-Kelantani yang ketika itu menuntut<span style=""> </span>di Masir: “dan mudah-mudahan ankanda meninggikan hemmah<span style=""> </span>pada mendapat barang yang sayugia<span style=""> </span>mendapat dia bagi seumpama diri anakanda di dalam ini masa, supaya terangkat<span style=""> </span>[kedudukan]dengan demikian itu<span style=""> </span>oleh jenis Melayu. Berat dan terhebat dengan dia oleh <b>siyasah mereka itu sebagai tamaddun yang muafakat dengan syara</b>” (ibid)</p> </div> <div style="" id="ftn7"> <p class="MsoFootnoteText"><a style="" href="#_ftnref7" name="_ftn7" title=""><span class="MsoFootnoteReference"><span style=""><span class="MsoFootnoteReference"><span style="font-size: 10pt; font-family: "Times New Roman","serif";">[7]</span></span></span></span></a> M/s;83 Syeikh Ahmad al-Ftani Pemikir Melayu dan Islam Jil.2</p> </div> <div style="" id="ftn8"> <p class="MsoFootnoteText"><a style="" href="#_ftnref8" name="_ftn8" title=""><span class="MsoFootnoteReference"><span style=""><span class="MsoFootnoteReference"><span style="font-size: 10pt; font-family: "Times New Roman","serif";">[8]</span></span></span></span></a> Terdapat bukti yang kuat untuk kekal mengatakan Syarah Hikam itu karangan Tok Pulau Manis. Mengikut Dr. Shafie Abu Bakar selain daripada itulah<span style=""> </span>pegangan sebahagian ulama dan keturunan Tok Pulau Manis, memang diketemui manuskrip-manuskrip kitab ini yang lainnya di Terangganu. Tentang gaya bahasa dan beberapa perkataan Acheh yang terdapat di dalam kitab ini dapat difahami ianya berlaku kerana Syaikh Abdul Malik, Tok Pulau Manis memang menuntut ilmu di Acheh, syaikhnya yang masyhur ialah Syaikh Abdul Rauf Singkel, yang dikenali sebagai Syaikh Kuala. Pengaruh gaya bahasa dan perkataan boleh sahaja berlaku sebagaimana<span style=""> </span>penulis-penulis yang pernah belajar di Indonesia atau banyak membaca karya-karya dari sana sekarang inpun telah terbawa-bawa dengan gaya bahasa dan perkataan di sana. Lihat sahajalah penggunaan istilah ‘mandiri, mampan, lestari,kesenimbungan dan lain-lainnya. Di dalam hal ini Syaikh Ahmad telah menunjukkan sifat amanah terhadap ilmu yang sangat tinggi, beliau akan mengakui sesuatu ‘kekhilafan’ sendiri apabila terdapat maklumat<span style=""> </span>yang menunjukkan ke arah itu. Wallahu ‘alam</p> </div> </div>pelunggulhttp://www.blogger.com/profile/06518718995914530791noreply@blogger.com0tag:blogger.com,1999:blog-37201653.post-81627008988645531532011-03-15T21:59:00.000-07:002011-03-15T22:01:22.592-07:00Tulisan Lama: Seni Tampak Tradisional<table border="0" cellpadding="0" cellspacing="0" width="582"><tbody><tr><td align="center" width="538"><table border="0" cellpadding="10" cellspacing="10" width="570"><tbody><tr><td align="center"><span style="font-size:7;"><b><span style="font-size:100%;color:#990000;"><span style="color:#000099;"><span lang="MS">IMBALAN SEKULARISASI DARIPADA TRADISI DI DALAM SENITAMPAK MELAYU.</span><br /> </span></span><span style="font-family:Times New Roman;font-size:130%;color:#800000;"><b><span style="font-size:100%;">O</span></b></span><span style="font-size:100%;color:#800000;"><b><span style="font-family:Times New Roman;">leh : Abdullah Zaidi Hassan.</span></b></span><span style="font-size:100%;"><span style="color:#990000;"><span style="color:#000099;"> </span></span></span></b></span></td> </tr> <tr> <td align="left"> <p class="MsoNormal" style="text-align: justify;">Seni mengikut fahaman semasa diletakkan di bawah ketegori menjadikan (<i>making</i>) dan bukan melaksanakan (<i>doing</i>).<span style=""> </span>Dalam maksud, perlaksanaan itu diselenggara mengikut<span style=""> </span>kebijaksanaan amali bagi sesuatu keadaan<span style=""> </span>untuk<span style=""> </span>mencapai kebaikan, sedangkan seni berusaha bagi mencapai kebaikan di dalam hasil kerja itu sendiri . Misalnya apa yang penting bagi seorang tukang pedang<span style=""> </span>itu ialah menghasilkan sebilah pedang yang baik, situkang tidak menitik-beratkan semada pedang itu akan digunakan bagi tujuan baik atau jahat. Sehingga dikatakan falsafah seni itu sebenarnya didahului oleh falsafah pertukangan. Manusia menjadi tukang kerana dia tidak memiliki<span style=""> </span>secara semulajadi banyak perkara; dia dilahirkan telanjang, tanpa taring dan kuku tajam, tiada berdaya untuk lari laju, tanpa memiliki cengkerang atau pelindung semula jadi yang lain. Tetapi manusia memerhati perjalanan alam sekeliling, dan meniru daripadanya. Dia memerhati hujan mengalir turun daripada bukit tanpa<span style=""> </span>banyak penyerapan, lalu manusia mencipta bumbung<span style=""> </span>bagi<span style=""> </span>kediamannya.(1) </p> <p class="MsoNormal" style="text-align: justify;"> </p> <p class="MsoNormal" style="text-align: justify;">Sesuatu artifak seni itu selain<span style=""> </span>mempunyai kegunaan praktikal, ia juga sepatutnya<span style=""> </span>bersifat indah. Indah itu lawannya huduh, sesuatu yang tiada indah itu biasanya huduh .</p> <p class="MsoNormal" style="text-align: justify;">Takrifan paling minima bagi huduh ialah sesuatu objek berada di tempat yang tiada sepatutnya, ianya bukan semata-mata perkara rasa sahaja. Apabila kita berhadapan dengan sesuatu yang tiada berada ditempatnya,<span style=""> </span>di waktu itu ia akan mengelirukan kita.(2) St.Bonaventure mengatakan sesuatu gambar itu dikira indah apabila ianya dibuat dengan cara yang sewajarnya dan hasilnya berjaya melambangkan<span style=""> </span>maksud yang dikehendaki. Misalnya gambaran iblis yang sangat dahsyat<span style=""> </span>dan mengerunkan itu dikira indah<span style=""> </span>kerana itulah yang memenuhi maksud yang dikehendaki.(3)</p> <p class="MsoNormal" style="text-align: justify;"> </p> <p class="MsoNormal" style="text-align: justify;">Perkara-perkara<span style=""> </span>ini sengaja disebut, walaupun boleh dipertikaikan,<span style=""> </span>kerana ia mungkin dapat membantu kita<span style=""> </span>di dalam membentuk kerangka faham bagi menilai beberapa peristiwa dan sejarah. Misalnya, hampir semua aspek<span style=""> </span>peradaban di alam Melayu<span style=""> </span>cuba dikaitkan dengan pengaruh India, dikatakan seni tradisional kita juga bertunjangkan seni asal India. Kita akur peradaban kita banyak menerima<span style=""> </span>pengaruh daripada India , tetapi agak sukar untuk menerima bahawa tunjang peradaban kita itu sendiri berasal daripada sana. Seolah-olah digambarkan orang Melayu adalah orang hindu-budha yang beragama Islam.</p> <p class="MsoNormal" style="text-align: justify;"> </p> <p class="MsoNormal" style="text-align: justify;">Sedangkan penemuan-penemuan<span style=""> </span>bahan purba di tanah Semenanjung<span style=""> </span>tidak dapat menyokong pandangan yang sedemikian. Contohnya, Philip Rawson mencatatkan di dalam bukunya <i>The Art Of South East As</i>i<i>a</i>:</p> <p class="MsoNormal" style="text-align: justify;"> </p> <p class="MsoNormal" style="text-align: justify;"><span style="font-size: 9pt; font-family: Vagabond;">The Indian modes provided themes and patterns for transformation, opening up before local peoples [ p:in the south east asia] avenues of cultural and artistic development. Of course there were regions where Indian colonies seem to have met<span style=""> </span>little or no response, and their settlements petered out-in the Malay Peninsula, for example, in Sumatra, and perhaps in Sarawak and north Borneo. But archeology may yet reveal more about the history of Indian colonization in more remote parts of Southern Seas</span><span style="font-size: 11pt;"><span style=""> </span>(m/s 7-8)</span></p> <p class="MsoNormal" style="text-align: justify;"><span style="font-size: 11pt;"> </span></p> <p class="MsoBodyText">Di bahagian lain beliau mencatatkan:</p> <p class="MsoNormal" style="text-align: justify;"> </p> <p class="MsoNormal" style="text-align: justify;"><span style="font-size: 9pt; font-family: Vagabond;">The Malayan peninsula has little<span style=""> </span>significance in the history of art [<i>p:<span style=""> </span>indianised art</i>]. Certainly it must long ago have played its part in the transmission<span style=""> </span>of the culture from the mainland to Indonesia. And there were probably Indianised<span style=""> </span>settlements near the neck of the peninsula which assisted in the transmission eastwards of Indian culture. But the environment was inhospitable to the formation of a true civilization in antiquity</span>. (m/s:11)</p> <p class="MsoNormal" style="text-align: justify;"> </p> <p class="MsoNormal" style="text-align: justify;">Penemuan<span style=""> </span>arkeologi banyak menunjukkan pengaruh awal India di rantau ini berbentuk ukiran batu. Hal ini dapat diperhatikan<span style=""> </span>pada candi di Jambi, Sumatra, candi-candi dan<span style=""> </span>patung di Jawa keseluruhannya, di Champa dan Vietnam serta pulau-pulau Nusantara lainnya .Apa yang menarik mengikut Rawson ialah terdapat patung-patung dan ukiran yang berupa-sifat India, berkemungkinan besar dibawa dari<span style=""> </span>India secara langsung ke daerah sini atau dibuat oleh<span style=""> </span>masyarakat India yang mendiami daerah ini. Dan terdapat<span style=""> </span>patung-patung yang konseo asalnya dari India tetapi mempunyai rupa-bentuk setempat, yang mungkin sahaja dibuat oleh penduduk tempatan. Hal ini perlu diperhatikan<span style=""> </span>oleh pengkaji bagi membezakan hasilan luar yang dibawa ke daerah ini dan hasil anak bumi sendiri setelah menerima pengaruh dari luar. Oleh itu tiadalah sebegitu mudah untuk menggunakan penemuan<span style=""> </span>beberapa patung batu dan tanah liat di kawasan utara pantai barat Semenanjung untuk dijadikan dasar bagi mengatakan bahawa orang Melayu dahulunya menganut faham hindu-budha. Kita memerlukan hujjah yang lebih kuat<span style=""> </span>untuk mengiyakan anggapan itu. Hal ini perlu diberi perhatian, memandangkan ada pengkaji yang menuduh seolah-olah kita sengaja<span style=""> </span>menyembunyikan<span style=""> </span>sejarah zaman orang Melayu menganut hindu-budha, kerana kita terlalu ghairah untuk<span style=""> </span>mengithbatkan keislaman Melayu, sehingga sanggup menutup kebenaran sejarah. Tuduhan<span style=""> </span>ini tiada mungkin benar, kerana sekiranya terdapat bukti-bukti<span style=""> </span>arkeologi kukuh atau berita mutawatir tentangnya, maka tiada apa yang perlu disembunyikan. Sedangkan<span style=""> </span>bangsa Quraish, sebaik-baik bangsa di kalangan manusia, boleh menerima hakikat sejarah yang<span style=""> </span>kebanyakan mereka adalah penyembah berhala sebelum kedatangan Islam ;maka apalah sebab kita orang Melayu perlu malukan daripada sejarah sebelum Islam kita sekiranya ianya benar-benar dibuktikan. Terdapat pula aliran yang<span style=""> </span>mengatakan bahawa orang Melayu dahulunya<span style=""> </span>penganut Hindu yang murni, jauh daripada syirik. Sehingga-hingga tersirat dari huraian mereka sekiranya falsafah Hindu<span style=""> </span>ingin dijernihkan semula, maka neracanya adalah Hindu yang pernah dianuti oleh orang melayu, bukan falsafah Hindu yang dianuti di benua kecil India.<span style=""> </span></p> <p class="MsoBodyText"> </p> <p class="MsoNormal" style="text-align: justify;">Perkara ini disebut di sini kerana ianya<span style=""> </span>mungkin juga menolong kita memahami<span style=""> </span>tafsiran-tafsiran yang telah ketengahkan tentang hasil seni yang dibuat para pengkaji.<span style=""> </span>Sebahgian daripada pengkaji, terutama daripada barat cuba mengaitkan semua aspek kemelayuan termasuk seninya kepada warisan India. Sebagai contoh mereka beranggapan lok pada keris<span style=""> </span>itu<span style=""> </span>datangnya daripada India, ianya melambangkan naga (dan ada yang mengatakan keris yang lurus itu naga yang bertapa).A.H Hill mengatakan kajian yang dijalankan olehnya ke atas senjata-senjata lama India di Museum Victoria and Albert<span style=""> </span>tidak dapat menyokong anggapan ini. Senjata tanduk kambing (ibex horn) dari India, yang dianggap<span style=""> </span>keris mengambil contoh daripadanya, berbentuk bulat dan <i>spiral</i> sedangkan keris berbentuk leper dan berlok.<span style=""> </span>(4) Seperkara lagi yang perlu diingat ialah<span style=""> </span>senjata berlok merupakan suatu fenomena yang tiada asing pada senjata bangsa-bangsa lain seperti pedang Turki atau Cina..</p> <p class="MsoNormal" style="text-align: justify;"> </p> <p class="MsoNormal" style="text-align: justify;">Seakan-akan kita berdepan dengan cerita<span style=""> </span>dinosour<span style=""> </span>t-rex (tyronausorous), suatu masa dahulu berdasarkan penemuan fossil dan tafsiran ke atas fossil-fossil itu, t-rex digambarkan sebagai<span style=""> </span>dinosour yang sangat ganas. Banyaklah lakunan filem, buku dan komik yang mengambarkan<span style=""> </span>keganasannya. Kebelakangan ini berdasarkan fossil yang sama, peleontologis<span style=""> </span>beranggapan bahawa t-rex sebenarnya bukan<span style=""> </span>binatang yang ganas. Gerahangnya yang kuat itu bukan semestinya<span style=""> </span>dapat digunakan di dalam tiada sesuai sebagai binatang pemburu dan lebih sesuai ia menggunakan gerahangnya yang kuat itu untuk memakan <i>bangkai. </i>Atau lebih dahsyat lagi dogengan yang timbul dari penemuan <i>Piltdown Man</i> yang dianggap sebagai<i> the missing link </i>di dalam sejarah evolusi selama hampir 40 tahun , kemudiannya diketahui ianya adalah penipuan yang dilibatkan nama-nama besar seperti Sir Arthur Conan Doyle dan Teilhard de Chardin. Entah apa lagi tafsiran yang akan dibuat terhadap peninggalan<span style=""> </span>fossil t-rex dan celarunya kisah <i>Piltdown</i> <i>Man</i> ;begitu jugalah entah apalah lagi tafsiran yang akan dibuat<span style=""> </span>oleh para penyelidik tentang seni tampak Melayu..</p> <p class="MsoNormal" style="text-align: justify;"> </p> <p class="MsoBodyText">Di dalam konteks perbincangan ini, yang dimaksudkan sekularisasi ialah suatu tanggapan dan proses<span style=""> </span>yang mempunyai ciri-ciri:</p> <p class="MsoNormal" style="text-align: justify;"> </p> <p class="MsoNormal" style="text-align: justify;"><b>I-Menilai unsur-unsur alam pada peringkat zahir semata-mata:</b></p> <p class="MsoNormal" style="text-align: justify;">* alam sekitar tiada mempunyai kaitan dengan agama dan kepercayaan</p> <p class="MsoNormal" style="text-align: justify;">* menolak unsur-unsur ghaib, tahayyul, semangat dan takdir</p> <p class="MsoNormal" style="text-align: justify;">* manusia tiada dianggap sebagai makhluk yang bertanggung-jawab kepada Tuhan</p> <p class="MsoNormal" style="text-align: justify;">*unsur-unsur alam dinilai semata-mata sebagai objek kegunaan yang mempunyai kepentingan yang <i>functional</i> dan mengikut tahap nilai saintifik serta kegunaan dalam urusan teknikal kepada manusia. Maka istilah yang digunakan menghuraikan hubungan dengan unsur alam ialah ekploitasi, mengatasi, menundukkan, menakluki dan jarang digunakan sekali hidup<span style=""> </span>bersama <i>co-exist</i>, simbiotik dan penyesuaian.</p> <p class="MsoNormal" style="text-align: justify;"> </p> <p class="MsoNormal" style="text-align: justify;"><b>II-Membumikan politik:</b></p> <p class="MsoNormal" style="text-align: justify;">*menghapuskan sifat kudus pada sumber<span style=""> </span>kuasa dan perlaksanaan pentadbiran </p> <p class="MsoNormal" style="text-align: justify;">*menjadikan perubahan politik dan sosial suatu kemestian</p> <p class="MsoNormal" style="text-align: justify;">*Agama tiada berperanan di dalam kehidupan bermasyarakat</p> <p class="MsoNormal" style="text-align: justify;"> </p> <p class="MsoNormal" style="text-align: justify;"><b>III- Menghapuskan kesucian pada nilai-nilai kehidupan.</b></p> <p class="MsoNormal" style="text-align: justify;">*Semua hasilan budaya<span style=""> </span>diberi pengertian zahir, sezaman<span style=""> </span>dan nisbi, tiada yang tetap.</p> <p class="MsoNormal" style="text-align: justify;">*manusia bebas melakukan pertukaran dan terangkai dalam proses evolusi</p> <p class="MsoNormal" style="text-align: justify;">*nilai-nilai kehidupan ditentukan oleh permintaan dan tawaran tempat dan masa</p> <p class="MsoNormal" style="text-align: justify;">*sekularisasi dianggap suatu tuntutan bagi mencapai kematangan manusia bagi mencapai tahap yang lebih baik</p> <p class="MsoNormal" style="text-align: justify;">*manusia tiada memikul tanggung-jawab keagamaan, terlepas daripada ikatan budaya dan dukungan kerohanian. Dia bertindak secara persendirian dan bebas. Manusia itu sendiri yang mengatur kehidupan manusia.</p> <p class="MsoNormal" style="text-align: justify;"> </p> <p class="MsoNormal" style="text-align: justify;">Tradisi yang dibicarakan di sini bukan merupakan suatu pegangan tetapi<span style=""> </span>sebagai suatu prinsip. Tradisi dipertahankan bukan semata-mata untuk mengekalkan<i> status quo<span style=""> </span>, </i>kerana ianya<i> status</i> <i>qou</i><span style=""> </span>tetapi kerana pengekalan prinsip tradisi itu sesuai dengan suasana setempat dan kebudayaannya.<span style=""> </span>Tradisi<span style=""> </span>mengithbatkan terdapatnya peraturan dari alam tinggi, yang berpunca bukan daripada tahap manusia sahaja, bahkan peraturan ini berada di atas dan mengatasi<span style=""> </span>peraturan fizikal<span style=""> </span>dan persekitaran semata-mata, malah ianya menjadi sumber kepada peraturan fizikal itu sendiri. Tradisi<span style=""> </span>berperanan dengan aktiviti penyampaian<span style=""> </span>dari atas ke bawah atau secara melintang;<span style=""> </span>ianya bukan setakat mewarisi sesuatu daripada generasi awal kepada generasi kemudian, bahkan aktiviti terasnya ialah penyampaian sumber-sumber dari alam tinggi kepada kita. Dengan menjalani kehidupan secara tradisi bermaksud manusia dengan sedar membiarkan peraturan dari alam tinggi bersebati dengan fahaman-fahaman<span style=""> </span>dasar , sikap<span style=""> </span>dan amalan . Kehidupan manusia dengan itu diajar dan diatur oleh sumber alam tinggi, tujuan kehidupan pula ialah untuk memperolihi kebaikan yang ditentukan oleh sumber alam tinggi itu. (5)</p> <p class="MsoNormal" style="text-align: justify;"> </p> <p class="MsoNormal" style="text-align: justify;">I-Di dalam kesempatan ini, kita cuba menyentuh beberapa<span style=""> </span>bahagian daripada seni tampak yang terdapat di dalam peradaban melayu.</p> <p class="MsoNormal" style="text-align: justify;"> </p> <p class="MsoBodyText"><b>Seni Bina</b>:</p> <p class="MsoNormal" style="text-align: justify;">Hassan Fathy pernah mengatakan: </p> <p class="MsoNormal" style="text-align: justify;"> </p> <p class="MsoNormal" style="text-align: justify;"><span style="font-size: 9pt; font-family: Vagabond;">Architecture is the most important element in culture because a building in my mind is like the shell of a snail. The soft, living parts secretes calcium carbonate and by mechanical forces it takes the shape of a spiral, but once the shell is formed it turns on the living soft part and gives it shape. So it is<span style=""> </span>that the house shapes the individual, the city shapes the community</span><span style="font-size: 11pt;">.<span style=""> </span>(6)</span></p> <p class="MsoNormal" style="text-align: justify;"> </p> <p class="MsoNormal" style="text-align: justify;">Bahkan<span style=""> </span>ada aliran falsafah yang muncul pada peringkat awalnya pada<span style=""> </span>gaya senibina, kemudian merebak kepada bahagian lain termasuklah bidang sains sosial. Seperti aliran post-modernism bermula dengan reka bentuk bangunan yang merupakan reaksi kepada senibina moden, ianya kemudian menjadi suatu falsafah yang kompleks <span style="font-size: 11pt;">(7)</span></p> <p class="MsoNormal" style="text-align: justify;"><span style="font-size: 11pt;"> </span></p> <p class="MsoNormal" style="text-align: justify;">Masyarakat Melayu mempunyai senibina rumah dan bangunan<span style=""> </span>semenjak dahulu lagi. Bentuk senibina itu banyak ditentukan oleh kegunaan sesuatu bangunan dan taraf pemiliknya. Pondok-pondok kediaman yang dibina di kuala-kuala sungai dan di perhumaan dibuat secara ringkas dan tiada dibuat untuk kekal lama. Ini sesuai<span style="font-size: 11pt;"> </span>dan memenuhi cara hidup penghuninya dan sesuai dengan elemen geografi-nya<span style=""> </span>yang berubah-rubah. Berlainan pula dengan penempatan di kota-kota yang lebih bersifat kekal dan penghuninya terdiri daripada orang-orang yang bertaraf tinggi. Di antara pengkaji awal tentang kediaman orang Melayu ialah Alfred Russel Wallace, beliau ialah kongsi Charles Darwin di dalam menengahkan teori evolusi. Beliau menulis di dalam <i>The Intellectual Observer</i> , Julai 1867 suatu artikel tentang senibina kediaman penduduk peribumi yang diberi tajuk <i>The Philosophy Of Birds Nest</i>. Beliau menulis<span style="font-size: 11pt;">:</span></p> <p class="MsoNormal" style="text-align: justify;"><span style="font-size: 11pt;"> </span></p> <p class="MsoBodyText2">In almost the whole of the Malay Islands, on the contrary, the house are raised on posts, often to a great height, with an open bamboo floor; and the whole structure is exceeding slight and thin.</p> <p class="MsoNormal" style="text-align: justify;"><span style="font-size: 11pt;"> </span></p> <p class="MsoNormal" style="text-align: justify;">Kemudian beliau menyebut<span style="font-size: 11pt;">:</span></p> <p class="MsoNormal" style="text-align: justify;">The Malay races, on the other hand, are no doubt very ancient inhabitants of the hottest regions, and are particularly addicted to forming their first settlement at the mouth of rivers or creeks, or in land-locked bays and inlets. They are<span style=""> </span>a pre-eminently maritime or semi-aquatic people, to whom a canoe is a necessary of life, and who will never travel by land<span style=""> </span>if they can do so by water. In accordance with these taste, they have built their houses on post in the water, after the manner of the lake-dwellers of ancient Europe; and this mode of construction has become so confirmed, that even those tribes who have spread far into the interior, on the dry plains and rocky mountains, continue to built in exactly the same manner, and find safety in the height to which they elevate their dwellings above the ground.</p> <p class="MsoNormal" style="text-align: justify;"><span style="font-size: 9pt; font-family: Vagabond;"> </span></p> <p class="MsoNormal" style="text-align: justify;">Beliau telah menyamakan bangsa Melayu dan beberapa bangsa lain dengan burung yang membuat sarang. Beliau menyangkal pendapat yang mengatakan burung membuat sarang meggunakan deria dan manusia membina kediaman menggunakan akal. Sebagaimana sarang burung yang senibinanya tiada berubah-ubah dari dahulu-kala, begitu jugalah seni bina orang Melayu dan bangsa lain juga tiada mengalami perubahan dan pembaikan.</p> <p class="MsoNormal" style="text-align: justify;"> </p> <p class="MsoNormal" style="text-align: justify;">Pemahaman sebegini juga kemudiannya diulangi oleh orang kita sendiri. Sehingga terdapat seorang yang berkedudukan penting<span style=""> </span>pernah mengatakan orang Melayu mempunyai budaya asal jadi di dalam melakukan sesuatu, kerana itulah bangunan-bangunan binaan melayu tiada tahan lama.</p> <p class="MsoNormal" style="text-align: justify;"> </p> <p class="MsoNormal" style="text-align: justify;">Pemahaman<span style=""> </span>sebegini timbul mungkin disebabkan<span style=""> </span>keghairahan<span style=""> </span>mengejar perubahan. Seolah-olah perubahan perlu dibuat demi perubahan itu sendiri, perubahan telah menjadi suatu keperluan. Sekiranya kita mengambil kira suatu disiplin baru <i>design for environment</i>, iaitu ilmu yang mengambil kira faktor dan kesan alam sekitar di dalam mereka-cipta sesuatu, sekiranya kita menjadikan ilmu ini sebagai neraca, kita akan dapati bahawa rumah Melayu tradisi lebih baik daripada kebanyakan rumah moden. Senibina rumah lama mempunyai ciri-ciri mesra alam. Contohnya terdapat pengaliran udara yang baik, suhu di dalam rumah lebih rendah daripada luar, pencahayaan semula jadi. Dan air hujan ditangkungan bagi manafaat di depan hari. Kebanyakan bahan yang digunakan juga bersifat setempat<span style=""> </span>dan <i>bio-degradable</i>. Kediaman itu juga bersifat <i>self dependent</i>,tiada pergantungan kepada sumber-sumber luar. Sekiranya sesuatu rumah apa lagi sebuah dangar diperlukan<span style=""> </span>untuk tempuh masa tertentu, maka apa salahnya<span style=""> </span>bahan binaan itu akan lupus secara tabie selepas tempuh kegunaannya. Sekarang ini kita mengetahui berapa banyak kajian yang telah dibuat dan sedang dijalankan untuk mencipta bahan yang <i>bio-degradable</i>, seperti bahan plastik yang diperbuat daripada ubi kayu. Hal ini disebabkan<span style=""> </span>timbul banyak masalah<span style=""> </span>daripada penggunaan plastik yang <i>non-organic</i> kepada alam sekitar.</p> <p class="MsoNormal" style="text-align: justify;"> </p> <p class="MsoNormal" style="text-align: justify;">Binaan yang diperhati oleh Wallace dan disebut oleh orang-orang yang tertentu sebenarnya tiadalah sebegitu daif , dan bukan pula mengambarkan seolah-olah<span style=""> </span>budaya Melayu asal jadi. Bahkan mungkin itulah binaan yang optima bagi tujuan binaannya. Lagipun di dalam mana-mana tamaddun sekalipun,<span style=""> </span>golongan masyarakat yang berpindah-randah tiada berkesempatan untuk menyediakan hasilan<span style=""> </span>yang menitik-beratkan seni, bahkan mereka mengeluarkan hasilan untuk kegunaan praktikal. Sementara kumpulan yang menduduki kawasan kota yang bersifat lebih kekal akan membina rumah-rumah yang mempunyai nilai seni yang lebih tinggi. Lihatlah huraian Ibnu Khaldun di dalam Muqaddimah-nya. Pengkaji yang lebih menjurus seperti<span style=""> </span>P J Jones dan A M Rahman daripada University of Wales<span style=""> </span>dalam kajian mereka <i>Evaluation of Thermal Performance of Low-Cost Tropical Housing </i>mencatitkan:</p> <p class="MsoNormal" style="text-align: justify;"> </p> <p class="MsoNormal" style="text-align: justify;">The built form of the traditional Malaysian house is considered to be a prime example of environmental design in response to regional climate conditions. It has a low thermal mass,extensive solar shading, a large number of ventilation openings. These features are well suited to the tropical climate of Malaysia, which exhibits high temperature and humidity with relatively small diural variations<span style=""> </span>(12)</p> <p class="MsoNormal" style="text-align: justify;"> </p> <p class="MsoNormal" style="text-align: justify;"><b>Senibina Rumah Melayu</b>.</p> <p class="MsoNormal" style="text-align: justify;"> </p> <p class="MsoNormal" style="text-align: justify;">Rumah Melayu mempunyai belbagai rupa-bentuk, tetapi mempunyai beberapa ciri-ciri<span style=""> </span>serantau. Rumah melayu didirikan di atas tiang, mempunyai<span style=""> </span>ruang dinding yang terbuka iaitu<span style=""> </span>pintu dan jendela serta sisip angin dan jejala yang banyak, serta atap yang cerun dan labuh. Tunas Effendy memetik ungkapan:</p> <p class="MsoNormal" style="text-align: justify;"> </p> <p class="MsoNormal" style="text-align: justify;"> </p> <p class="MsoNormal" style="text-align: justify;"><span style=""> </span><span style="font-size: 9pt; font-family: Vagabond;">Yang bertiang dan bertangga</span></p> <p class="MsoNormal" style="margin-left: 36pt; text-align: justify; text-indent: 36pt;"><span style="font-size: 9pt; font-family: Vagabond;">beratap penampung hujan penyangga panas</span></p> <p class="MsoNormal" style="margin-left: 36pt; text-align: justify; text-indent: 36pt;"><span style="font-size: 9pt; font-family: Vagabond;">berdinding penghambat angin dan tempias</span></p> <p class="MsoNormal" style="margin-left: 36pt; text-align: justify; text-indent: 36pt;"><span style="font-size: 9pt; font-family: Vagabond;">berselasar dan berpelantar</span></p> <p class="MsoNormal" style="margin-left: 36pt; text-align: justify; text-indent: 36pt;"><span style="font-size: 9pt; font-family: Vagabond;">beruang besar berbilik dalam</span></p> <p class="MsoNormal" style="margin-left: 36pt; text-align: justify; text-indent: 36pt;"><span style="font-size: 9pt; font-family: Vagabond;">berpenanggah dan bertepian</span></p> <p class="MsoNormal" style="margin-left: 36pt; text-align: justify; text-indent: 36pt;"><span style="font-size: 9pt; font-family: Vagabond;"> </span></p> <p class="MsoNormal" style="margin-left: 36pt; text-align: justify; text-indent: 36pt;"><span style="font-size: 9pt; font-family: Vagabond;">Tempat berhimpun sanak saudara</span></p> <p class="MsoNormal" style="margin-left: 36pt; text-align: justify; text-indent: 36pt;"><span style="font-size: 9pt; font-family: Vagabond;">tempat berunding bijak pandai</span></p> <p class="MsoNormal" style="margin-left: 36pt; text-align: justify; text-indent: 36pt;"><span style="font-size: 9pt; font-family: Vagabond;">tempat bercakap alim ulama</span></p> <p class="MsoNormal" style="margin-left: 36pt; text-align: justify; text-indent: 36pt;"><span style="font-size: 9pt; font-family: Vagabond;">tempat beradat berketurunan</span> (7)</p> <p class="MsoNormal" style="margin-left: 36pt; text-align: justify; text-indent: 36pt;"> </p> <p class="MsoNormal" style="text-align: justify;">Hari yang baik dipilih bagi kerja pecah tanah berdasarkan kiraan kalendar hijriyyah.<span style=""> </span>Tapak rumah juga dilihat bagi <i>sekun rasi</i> serta tuah dan <i>majal</i>. Jenis kayu dipilih berdasarkan kesesuaian, senang diperolihi serta sifat-sifat yang dipercayai membawa tuah. Reka letak rumah dipengaruhi oleh arah mata-angin terutama arah barat, iaitu arah qiblat.Seolah-olah unsur-unsur alam yang makro dan mikro diberi tempat dan penghormatan dengan caranya di dalam proses pembuatan rumah . Tiada hairanlah rumah Melayu nyaman untuk didiami, terutama haba tidak terperangkap di dalamnya yang boleh menjadikan kita rimas, aliran udara berlaku dengan baik dan tahap kelembapan dikurangkan.</p> <p class="MsoNormal" style="text-align: justify;"> </p> <p class="MsoNormal" style="text-align: justify;">Lim Jee Yuan telah menulis suatu kertas yang baik bertajuk Perbandingan antara rumah Melayu tradisi dengan rumah moden di kawasan perumahan.Ianya dimuatkan di dalam buku Tamaddun Melayu jilid dua .( Lihat m/s:699-730).</p> <p class="MsoNormal" style="text-align: justify;"> </p> <p class="MsoNormal" style="text-align: justify;">Kepercayaan tentang pembinaan rumah dan teknikalitinya diulas secara yang agak mendalam di dalam kitab <i>Taj alMuluk</i>, suatu yang menarik dan memerlukan kajian yang lebih terperinci ialah nisbah yang digunakan di dalam menentukan ukuran-ukuran struktur rumah. Ukuran asas bagi pembinaan rumah Melayu ialah hasta dan depa. Terdapat nisbah yang dianjurkan di antara<span style=""> </span>panjang bendul dan tiang rumah, antara tiang dan kayu alang, begitu seterusnya<span style=""> </span>ukuran kasau jantan, tunjuk langit, tepu kasar, kayu tulang rabungan masing-masing mempunyai nisbahnya. Begitu juga reka-letak pintu yang mempunyai nisbah kepada bendul. Kemudian letak rumah padi dan telaga nisbah kepada bendul rumah. Kajian tentang nisbah di dalam ukuran stuktur bangunan lama di Qahirah telah ditulis oleh A.A Sultan di dalam artikel: <i>Notes On The Divine Proportions in Islamic Architecture</i> yang dimuatkan<span style=""> </span>di dalam journal arkitek <i>Process</i>. Agaknya kajian yang seumpama menariknya dapat dibuat oleh arkitek tempatan ke atas bangunan tradisi kita.</p> <p class="MsoNormal" style="text-align: justify;"> </p> <p class="MsoNormal" style="text-align: justify;">Pembinaan rumah sekarang<span style=""> </span>dijalankan tanpa menghormati keadaan semula-jadi setempat. Jikalau di dalam masyarakat tradisional, manusia memikirkan bagaimana mereka mahu sejahtera daripada unsur-unsur alam, sekarang ini kita terpaksa memikirkan bagaimana mahu menyelamatkan unsur-unsur alam daripada manusia. Seolah-olah unsur-unsur alam tiada lagi menyumbang <span style=""> </span>sesuatu kepada manusia. Reka-bentuk dan reka-letak rumah<span style=""> </span>ditentukan oleh faktor-faktor ekonomi dan kemudahan yang praktikal<span style=""> </span>tanpa diransang oleh faktor yang lebih tinggi seperti kepercayaan dan budaya. Sekiranya rumah moden yang dibina itu berhias, ia tiada lagi mempunyai hiasan ukiran flora<span style=""> </span>setempat, bahkan hiasannya mempunyai selera dan gubahan yang diimpot. </p> <p class="MsoBodyText"> </p> <p class="MsoNormal" style="text-align: justify;">Senibina rumah bukan lagi mempamirkan ciri-ciri budaya setempat serta<span style=""> </span>penyesuiaan dengan persekitaran bahkan ia melambangkan citarasa pemilik secara peribadi atau imiginasi persendirian pelukis pelan. Lim<span style=""> </span>Jee Yuan didalam menerangkan kediaman di kawasan perumahan, sebagai contoh, mengungkapkan:</p> <p class="MsoNormal" style="text-align: justify;"> </p> <p class="MsoNormal" style="text-align: justify;"><span style="font-size: 9pt; font-family: Vagabond;">Manusia yang tinggal di kawasan perumahan ini seterusnya mula memasukkan ciri-ciri kehidupan dan keperibadian ke dalam rumah mereka dengan membuat perubahan-perubahan kecil di dalam rumah, mengecatnya dengan warna yang lain dan secara menyeluruh menambahkan kecelaruan (disorder) ke atasnya
</span></p> <p class="MsoNormal" style="text-align: justify;"><span style="font-size: 9pt; font-family: Vagabond;">Kawasan perumahan<span style=""> </span>tidak boleh dikenali sebagai tempat bermasyarakat dengan pengertian sebuah tempat manusia berkongsi, mengenali jiran tetangga dan melibatkan diri dalam perhubungan social. Walau bagaimanapun ia tidak pernah dibuat semata-mata untuk perhubungan masyarakat</span>.</p> <p class="MsoNormal" style="text-align: justify;"> </p> <p class="MsoNormal" style="text-align: justify;"><span style=""> </span>A.A Sultan mencatatkan:</p> <p class="MsoNormal" style="text-align: justify;"> </p> <p class="MsoNormal" style="text-align: justify;"><span style="font-size: 9pt; font-family: Vagabond;">One wonders what are the determinants of todays architectural forms and allocation of priorities. It appears that, in most cases at least for residential buildings, the top priority is to break away from the tradition. This is a stigma that has been dominating the field of architectural design. The more the structure is different from others, particularly the traditional ones, the better it is. Intrinsic properties of a building no longer emphasize the physical, emotional and psychological comfort of man.</span></p> <p class="MsoNormal" style="text-align: justify;"><span style="font-size: 9pt; font-family: Vagabond;">Freedom of architectural thought and expression is appreciated, although its underlying motivations are questionable and the end result appears to be damaging to the social structures of cotemporary life.<span style=""> </span>Prof.Hassan Fathy, Prof. C.A Doxiadis and Prof. Margaret Mead, among many others, in many ways, and in his or her own ways warned against this trend. They showed that answers to many contemporary problems in architecture particularly architectural design, can be found in history and traditional buildings. As a contemporary architectural designer, I do not advocate traditionalism and reversion back to archaic architecture as such, but rather to understand, and possible, borrow [p: inherit] from guidelines for the cotemporary.</span></p> <p class="MsoNormal" style="text-align: justify;"><span style="font-size: 9pt; font-family: Vagabond;">Humans are adaptive to various determinants; social, political and economics systems, environments, location, site, space, living quarters, technology, ideology, profession and personal interest. However, and, in a universal sense, mans physical and sentimental attachment is to his home and it is the architects primary task to create the most comfortable and pleasurable domiciles for the inhabitants</span>.</p> <p class="MsoNormal" style="text-align: justify;"> </p> <p class="MsoNormal" style="text-align: justify;">Beberapa ciri yang menyebabkan rumah Melayu menjadi nyaman perlu dikekalkan dan beberapa pengubah-suaian patut dilakukan sebagai peningkatan kepada yang telah ada. Di antara<span style=""> </span>peningkatan yang disyorkan itu ialah bilangan bilik perlu ditambah, kebanyakan rumah tradisi kampong mempunyai hanya satu bilik, bilik tempat tidur anak dara. Anggota keluarga yang lain termasuk ibu-bapa<span style=""> </span>hanya memasang tirai kain sebagai penghadang di waktu tidur malam. Kata Tenas Effendy;</p> <p class="MsoNormal" style="text-align: justify;"> </p> <p class="MsoNormal" style="text-align: justify;"><span style=""> </span><span style="font-size: 9pt; font-family: Vagabond;">Adapun anak gadis itu</span></p> <p class="MsoNormal" style="text-align: justify;"><span style="font-size: 9pt; font-family: Vagabond;"><span style=""> </span>disimpan dalam peti bergewang</span></p> <p class="MsoNormal" style="text-align: justify; text-indent: 36pt;"><span style="font-size: 9pt; font-family: Vagabond;"><span style=""> </span></span><span style=""> </span><span style="font-size: 9pt; font-family: Vagabond;"></span><span style="font-size: 9pt; font-family: Vagabond;">dalam bilik nan berkunci</span></p> <p class="MsoNormal" style="text-align: justify;"><span style="font-size: 9pt; font-family: Vagabond;"><span style=""> </span>di anjung nan tinggi</span></p> <p class="MsoNormal" style="text-align: justify;"><span style="font-size: 9pt; font-family: Vagabond;"><span style=""> </span>kecil berlambuk, besar dipelihara</span></p> <p class="MsoNormal" style="text-align: justify;"><span style="font-size: 9pt; font-family: Vagabond;"><span style=""> </span>pucuk dianjung ibu dan bapak</span></p> <p class="MsoNormal" style="text-align: justify;"> </p> <p class="MsoNormal" style="text-align: justify;">Begitu juga dengan<span style=""> </span>sistem bekalan air,<span style=""> </span>perparitan<span style=""> </span>dan tandas<span style=""> </span>perlu dipertingkatkan mengikut keupayaan dan pertimbangan masa dan tempat. Bagaimanapun pertimbangan sewajarnya perlu diberi kepada ciri rumah tradisi seperti:</p> <p class="MsoBodyText"><span style=""> </span>*membenarkan pengaliran udara yang secukupnya bagi tujuan penyejukan dan <span style=""> </span>mengurangan kelembapan</p> <p class="MsoNormal" style="margin-left: 36pt; text-align: justify;">*menggunakan bahan yang mempunyai keupayaan <i>thermal</i> yang rendah bagi mengurangkan penyerapan haba ke dalam rumah</p> <p class="MsoNormal" style="margin-left: 36pt; text-align: justify;">*mengawal pancaran terus matahari dan silau cahaya dari persekitaran</p> <p class="MsoNormal" style="margin-left: 36pt; text-align: justify;">*melindungi daripada hujan</p> <p class="MsoNormal" style="margin-left: 36pt; text-align: justify;">*dapat mengurangkan penggunaan tenaga<span style=""> </span></p> <p class="MsoNormal" style="margin-left: 36pt; text-align: justify;"> </p> <p class="MsoNormal" style="text-align: justify;">Senibina rumah yang baik dapat menjadikan sesebuah rumah itu, tanpa mengira kecil besarnya ialah apa disebut dalam istilah Kelantan sebagai <i>langah</i>, <i>laha</i> dan <i>lawas</i>.</p> <p class="MsoNormal" style="text-align: justify;"> </p> <p class="MsoNormal" style="text-align: justify;"> </p> <p class="MsoNormal" style="text-align: justify;"><b>Senibina Masjid</b>.</p> <p class="MsoNormal" style="text-align: justify;">Antara catitan awal tentang masjid<span style=""> </span>di Tanah Melayu dibuat oleh T.J Newbold<span style=""> </span>pada tahun 1839, dimuat di dalam bukunya <i>Political and Statistical Account of British Settlements In the Straits of Malacca</i>. Beliau menulis tentang masjid di Naning:</p> <p class="MsoNormal" style="text-align: justify;"> </p> <p class="MsoNormal" style="text-align: justify;">The mosques are repaired at the public expenses, and are generally situated apart from any house, on small insular knolls, in the midst of sawahs. They are conical shape buildings of wood, raised on wooden pillars, with ornaments of the same materials, like the wings of the birds, at the eight corners of the two roofs, that cover the buildings, much in the manner and shape of flies of a tent. The inner part consists of one spacious room, keep extremely clean, with a wooden mimbar, or pulpit, at on end the taboh, or drum, is generally placed in a small building, erected for the purpose, close to the mosque. It is a long hollow cone of wood over wide aperture of which is stretched the strong hide of a buffalo. Before the time appointed for meeting at the public prayers, it is beat by the penghulu mukim, to give the inhabitants of the surrounding campongs notice.</p> <p class="MsoNormal" style="text-align: justify;"><span style="font-size: 9pt; font-family: Vagabond;">There are no minarets to the mosques in Naning. The only one that I have seen in the Peninsula is the Malayan mosque at Malacca; on top of this is a gong, which is struck instead of the drum</span><span style=""> </span>(m/s:250-251)</p> <p class="MsoNormal" style="text-align: justify;"> </p> <p class="MsoNormal" style="text-align: justify;">Huraiannya rekabentuk masjid di Naning itu juga menerangkan ciri-ciri umum masjid tradisional rantau ini. Masjid tradisional biasanya mempunyai atap yang bertingkat dan labuh, empat tiang utama di tengah [<i>di sebut soko guru di Jawa</i>], lantai yang beraras dan mimbar daripada kayu. Mempunyai kolah tempat berwuduk dan tabuh atau beduk.<span style=""> </span>Jarang pula memiliki menara dan kubah.</p> <p class="MsoNormal" style="text-align: justify;"> </p> <p class="MsoNormal" style="text-align: justify;">Rekabentuk masjid tradisional itu harmoni dengan rekabentuk<span style=""> </span>setempat, hal ini bukan sahaja benar<span style=""> </span>di Nusantara. Umpamanya Masjid di China mempunyai atap yang melentik seumpama rumah-rumah penduduk di situ. Masjid di Mali berbentuk sekelompok kon yang diperbuat daripada tanah seumpama rumah-rumah di situ. Masjid di Maghrib berbentuk persegi-segi seumpama bangunan di sekitarnya. Rekabentuk masjid tradisional<span style=""> </span>mengambil-kira rekabentuk setempat dan menghormati warisan sesuatu bangsa. Contoh yang baik ialah Masjid<span style=""> </span>Teluk Manok di Jeringau, Patanni. Atau Masjid Biru di Istanbul yang banyak<span style=""> </span>memanafaatkan senireka bekas gereja Aghya Spohia dengan kubah penuh dan separuh.</p> <p class="MsoNormal" style="text-align: justify;"> </p> <p class="MsoNormal" style="text-align: justify;">Kita juga teringat bagaimana Khalifah Abdul Malik Bin Marwan membina Qubbah as-Sakhrah di Palestine.<span style=""> </span>Binaannya menyerupai beberapa aspek bangunan keagamaan byzantium yang terdapat ketika itu di Palestine tetapi dengan nisbah yang lebih hebat dan besar. Masjid sepatutnya dimiliki oleh masyarakat sekitar, ianya adalah bangunan jantung bagi seluruh qariahnya. Adalah janggal<span style=""> </span>dari segi pandangan bagi sebuah masjid yang seni binanya seolah-olah diimpot dari Hikayat Seribu Satu Malam berada di tengah-tengah rumah papan masyarakat Melayu. Senibina itu terasing daripada senibina setempat,<span style=""> </span>seolah-olah masjid itu suatu yang terasing daripada persekitarannya, seolah-olah ia mengisyaratkan pula kandungan ajaran yang diajar di dalam masjid itupun sesuatu yang asing, diimpot terus dari timut tengah. Tiada aspek senibinanya yang disebatikan dengan masyarakat dan paling malang sekiranya tiada pula ajaran agamanya disebatikan di dalam hati-hati penduduk setempat.<span style=""> </span></p> <p class="MsoNormal" style="text-align: justify;"> </p> <p class="MsoNormal" style="text-align: justify;">Dr.Mohamad Tajuddin dalam artikelnya <i>Islamic Architecture in Malaysia: A Case of Middle Eastern Inferiority Complex</i> menulis:</p> <p class="MsoNormal" style="text-align: justify;"> </p> <p class="MsoNormal" style="text-align: justify;"><span style="font-size: 9pt; font-family: Vagabond;">My first argument or criticism of the malaise in mosque architectural language in this country is that the present mosques show a serious case of Middle Eastern inferiority complex. No where can this be said to be superbly exemplified than a trip down south to the Universiti Teknologi Malaysia, Johor Bahru. Amidst the congregation og peeudo-Malay traditional architecture <i>of serambis, pemeleh, tiang seris, bumbung panjang, limas potong belanda </i>and <i>tebar layar</i> that form the faculties, administration, dormitories, sport complex and lecture halls, one can discern clearly the crown of the campus which is sited on the highest point
a blue tilted eclectic composition of six Ottoman minarets, Iranian iwans or gateways, Arabic hypostyled halls and topped with a huge Egyptian dome</span>.</p> <p class="MsoNormal" style="text-align: justify;"> </p> <p class="MsoNormal" style="text-align: justify;">Di dalam maklumat yang pencatit ini ada, senibina masjid yang mempunyai kubah<span style=""> </span>yang pertama di Kepulauan Indonesia ialah Masjid Baiturrahaman di Acheh yang dibina pada tahun 1881 oleh Pemerentah Belanda. Sementara di Jawa ialah Masjid Syuhada di Yogyakarta pada tahun 1952 dan Masjid alAzhar 1956 di Kelabayor Baru, Jakarta. Sementara bagi masjid di Semenanjung, pihak inggeris telah memperkenalkan senibina masjid yang seumpama. Dr. A.Ghafar Ahmad<span style=""> </span>di dalam kertasnya <i>The Architectural Styles of Mosques In Malaysia: From Vernacular to Modern Structures</i> telah menyenaraikan masjid-masjid yang dibina oleh pihak Inggeris.<span style=""> </span>Masjid yang dibina oleh pihak inggeris mempunyai kubah, menara, tiang-tiang klasik, tiang empat segi yang bertungku pada dinding (<i>pilaster</i>), ladam kuda (<i>pointed arches</i>),batu-bata di atas ladam kuda(<i>keystone</i>), <i>pediment</i>,<span style=""> </span><i>plaster</i> bagi <i>corniche</i> dan kepala tiang. Senibina ini dipengaruhi oleh elemen senibina Moorish, India, Baroque (senibina eropah pada akhir kurun ke 16 dan awal kurun ke 17), Tudor, Mughul dan Neo-Gothic. Masjid yang dibina oleh pihak inggeris<span style=""> </span>antara lainnya ialah Masjid Jalan Acheen<span style=""> </span>Georgetown (1808), Masjid Abidin Kuala Trengganu(1808), Masjid Sultan Abu Bakar Johor Bahru(1892), Masjid Jami Ipoh(1898), Masjid India Ipoh(1908), Masjid Jami Kuala Lumpur(1909), Masjid Syed Alwi Kangar(1910), Masjid Zahir Alor Setar(1912), Masjid Ubudiah Kuala Kangar(1912), Masjid Kapitan Keling Georgetown(1916), Masjid Muhammadi Kota Bharu(1922), Masjid alauddin Kelang(1925) dan Masjid Jami Muar(1925).</p> <p class="MsoNormal" style="text-align: justify;"> </p> <p class="MsoNormal" style="text-align: justify;">Terdapat masjid-masjid tradisional yang mengekalkan beberapa elemen senibina pra-Islam, contoh yang ekstrem ialah Masjid Sunan Kudus yang mengekalkan pintu gerbang dan menara dari era Hindu. Masjid-masjid lainnya mempunyai senibina yang<span style=""> </span>menyerupai bentuk candi dan elemen-elemen senibina tempatan yang lain. Perkara ini boleh dilihat dari sudut yang menunjukkan<span style=""> </span>dakwah dan penerimaan<span style=""> </span>Islam di rantau berlaku secara aman<span style=""> </span>dan prosesnya berjalan licin. Tiada ada suatu noktah<span style=""> </span>yang menjadi titik henti bagi suatu aliran kesenian dan bermulanya pula suatu aliran yang lain. Contohnya bentuk gunungan, ukiran bunga teratai dan beberapa bentuk hiasan lain yang<span style=""> </span>terdapat pada masjid mungkin juga didapati<span style=""> </span>pada binaan sebelum Islam. Beberapa ciri hiasan sebelum Islam pada bangunan masjid juga dapat mengisyaratkan bahawa ciri-ciri sebelum Islam itu telah tunduk kepada kehendak Islam. Terdapat banyak perkara yang sama boleh menjadi simbol kepada belbagai aliran kefahaman,<span style=""> </span>sama dengan unsur-unsur alam ini. Unsur-unsur alam menjadi objek tafakkur bagi muslim yang di dalamnya dilihat Ayat-ayat Allah, menjadi hujjah bagi atheist bagi mengatakan tiada wujudnya pencipta. Menjadi dalil bagi Hindu bagi menyatakan kekuasaan dewa-dewa dan seterusnya. Atau mungkin sahaja tujuan utama seni pada binaan ialah kesesuaian, keselesaan dan keindahan bukannya makna dan perlambangan. Makna dan perlambangan agak terlalu abstrak bagi tukang kayu mahupun tukang ukir. Kesesuaian, keselesaan dan keindahan itulah faktor yang membekalkan keharmonian dan kesucian kepada sesuatu hasil senibina itu. Di dalam menyebut perkara ini, kita tiada terlupa kepada isyarat-isyarat umum dan mudah yang terdapat di dalam senibina. Contohnya apa yang disebut oleh Tenas Effendy. Atau seperti daun jendela rumah Melayu, daun kanan berada di atas daun kiri, seakan kedudukan tangan di dalam qiyam sembahyang. (13)</p> <p class="MsoNormal" style="text-align: justify;"> </p> <p class="MsoNormal" style="text-align: justify;">Ringkasnya senibina Melayu Islam tradisional<span style=""> </span>mengekalkan bentuk dan hiasan lama kerana proses seni dan budaya tiada ada titik noktah, ia juga menunjukkan unsur-unsur tempatan telah tunduk Islam kepada agama Tauhid yang menjadi tunjang di sini. Unsur-unsur yang sama itu dilihat dan ditafsirkan mengikut paradigma yang berbeza, dari paradigma jahiliah kepada Islam. Islam datang bukan bertujuan menghapuskan kebudayaan setempat bahkan ia datang sebagai rahmat yang merangkumi segala aktiviti agar seluruh aktiviti itu tunduk kepada kehendak agama. Hanya kita kadang-kadang tertanya kenapa perkara yang baku bagi Islam iaitu seumpama huraian aqidah, feqah dan tafsir itu mahu disesuaikan dengan tempat dan zaman tetapi golongan yang sama mahukan masjid dan bangunan yang berbentuk klasik timur-tengah, hinggakan bangunan pentadbiran pun dihiasi kubah dan <i>arches </i>. Menara dihiasi dengan <i>muqarnas</i> dan <i>tiles</i> bercorak geometri klasik dari corak timur tengah. Sedangkan kalau diamati terdapat perbezaan corak flora pada senibina kita dengan corak flora timur-tengah.<span style=""> </span>Corak flora kita lebih <i>simple</i>, menjalar dan menyulur tanpa banyak <i>inter-twining</i> sebagaimana corak timur tengah. Bentuk geometri kita, secara perbandingan pun sangat sederhana tanpa banyak kompleks.</p> <p class="MsoNormal" style="text-align: justify;"> </p> <p class="MsoNormal" style="text-align: justify;">Negara kita juga mempunyai masjid-masjid yang mempunyai seni-bina moden. Masjid bersenibina moden berkembang selepas kita memperolihi kemerdekaan. Maksud masjid bersenibina moden di sini ialah<span style=""> </span>stail senibina yang menonjolkan kemajuan pembinaan dan teknologi semasa, serta rupanya yang berlainan dengan senibina klasik dari timur-tengah dan yang tradisional tempatan.<span style=""> </span>Contohnya yang terkenal ialah Masjid Negara. Seni binanya melambangkan fasa masyarakat yang ingin menekankan keupayaan diri bagi bersaing sebagai negara yang baru merdeka di zaman moden. Percubaan yang sebegini dituruti dalam senibina masjid di Petaling Jaya dan Kuantan. Malangnya masjid di Kuantan yang berbentuk kubah besar semata-mata itu terpaksa dirobohkan kerana <i>acoustic</i>-nya yang tidak membantu fungsinya sebagai masjid.</p> <p class="MsoNormal" style="text-align: justify;"> </p> <p class="MsoNormal" style="text-align: justify;">Agaknya ada manafaat sekiranya disentuh secara ringkas suatu aspek sejarah<span style=""> </span>pembinaan masjid. Terdapat masjid yang dibina dengan begitu indah dan mewah. Bukan semestinya hal seumpama ini menunjukkan kecenderungan duniawi semata-mata, ia kadang-kadang berperanan di dalam pembentukan budaya setempat. Contoh klasik yang pernah dibincangkan oleh Oleg Grabbar ialah Qubbatu asSakhrah di Palestine. Ketika Palestine dapat dikuasai oleh pihak muslim, ianya telah merupakan bandar yang telah mempunyai bangunan-bangunan byzantine kristian yang indah dan penempatan orang yahudi. Pembinaan Qubbatu asSakhrah oleh Khalifah Abdul Malik Bin Marwan telah berjaya mengatasi kecantikan bangunan-bangunan Byzantine yang sedia ada, titik pusat Palestine bukan lagi pada bangunan gereja bahkan sehingga sekarang titik pusat dan lambang Palestine adalah Qubbah itu. Bangunan itu juga merupakan pengesahan bahawa Islam datang untuk bertunjang di Palestine dan bumi itu telah menjadi bumi Islam. Sukar untuk dilupuskan wajah Islam Palestine itu. Begitu juga ia memberi rasa yakin diri kepada penganut yang lemah iman dengan melihat bangunan syiar agama mereka berdiri teguh dan menjadi mahkota bagi segala bangunan-bangunan yang lain. Pencatit juga teringat tentang perbincangan perihal<span style=""> </span>jubah Rasulullah SAW yang terdapat di dalam kitab <i>ash Shamail</i> bagi Imam Tarmizi. Rasulullah SAW memiliki sepasang jubah yang sangat mahal, bernilai<span style=""> </span>dinar. Pensyarah hadith ini mengatakan Rasulullah SAW walaupun sentiasa berpakaian sangat sederhana tetapi hadith ini menunjukkan harus memiliki pakaian yang<span style=""> </span>mahal sekiranya mempunyai tujuan yang baik dan tiada membawa kepada keburukan.</p> <p class="MsoNormal" style="text-align: justify;"> </p> <p class="MsoNormal" style="text-align: justify;">Timbul pula senibina pasca-modenisma bagi bangunan yang berkaitan dengan agama di negara kita.<span style=""> </span>Terdapat bangunan yang kelihatan dari jauh seolah-olah mempunyai sutuh (<i>flat roof</i>) kerana sistem bumbungnya disembunyikan dengan meninggikan dinding. Terdapat <i>arches</i> pada bangunan yang berfungsi sebagai hiasan bukan lagi <i>load-bearing structure</i>. Kadang-kadang kubah akan ditambah di atas bumbung bagi menambahkan lagi ciri-ciri keislaman. Sistem bumbung yang tersorok itu mempunyai sistem <i>gutter</i> bagi melarikan air hujan. Kadang-kadang lubang <i>gutter</i><span style=""> </span>tersumbat dengan daun kering atau pelastik yang diterbangkan oleh angin dan akan menyebabkan air hujan sebak dan turun melalui siling ke dalam bangunan. Senibina begini juga mendedahkan dinding-dinding bangunan kepada panas terik matahari yang dapat memudarkan cat dan kepada hujan yang mencambahkan lumut. Bangunan sebegini juga biasanya kurang mempunyai ruang-ruang terbuka bagi pengaliran udara dan kelembapan yang menjadikannya sebagai tangki menyimpan haba yang merimaskan. Sememangnya pemasangan sistem penghawa-dingin dan lampu-lampu yang banyak telah diambil kira di dalam pelan pembinaan. Yang dilupai hanyalah aspek intraksi bangunan dengan unsur-unsur persekitaran dan warisan senibina tanah air!</p> <p class="MsoNormal" style="text-align: justify;"> </p> <p class="MsoNormal" style="text-align: justify;">Hilton Kramer dengan kerasnya mengeritik aliran pasca modenisma di dalam seni:</p> <p class="MsoNormal" style="text-align: justify;"> </p> <p class="MsoNormal" style="text-align: justify;"><span style="font-size: 9pt; font-family: Vagabond;">Postmodernism operates, for example, by means of parody and what is called approprition. It thrives on quoting and cannibilazing the art of the past for the purpose of mockery and redicule. It turns every tradition into materials of camp and make no distinction between the glories<span style=""> </span>of high art and the trashy gratifications of kitsch.In the world of postmodernist sensibility, everything- including the glories of high art is reducible to kitsch, and kitsch remains its preferred mode of expression. At the same time however, Postmodernism aspires to a kind of mock glory of its own</span>. (16)</p> <p class="MsoNormal" style="text-align: justify;"> </p> <p class="MsoNormal" style="text-align: justify;">Bertrand De Jouvenel di dalam tulisannya <i>The Stewardship Of<span style=""> </span>The Earth</i> mengatakan<span style=""> </span>kita berdepan dengan corak pemikiran <i>divide and conquer</i>; iaitu sesuatu golongan hanya menumpukan kepada bidang kerjanya yang khusus dan memutuskan hubungan kerja itu dengan unsur-unsur<span style=""> </span>lain yang berkaitan, secara lebih luas dan kompleks.<span style=""> </span>Contohnya jikalau ditanya kepada seorang pencipta tentang kesan ciptaannya kepada alam sekitar, atau kesan alam sekitar ke atas ciptaannya. Dia akan mengangkat bahu dan mengatakan<span style=""> </span>itu merupakan masalah bagi golongan yang lain pula. Begitu jugalah dengan bangunan- bangunan yang direka pada hari ini, jikalau ditanya apa kesan senibina bangunan itu ke atas penggunaan tenaga, atau bagaimana bangunan itu mengambil kira penjimatan tenaga buatan. Mungkin jawabannya ialah hal tersebut terserah kepada jurutera m&e-nya, tugas saya hanya menyediakan suatu pelan bangunan yang cantik.</p> <p class="MsoNormal" style="text-align: justify;"> </p> <p class="MsoNormal" style="text-align: justify;"><b>Lanskap</b>.</p> <p class="MsoBodyText">Tidak banyak maklumat yang dapat dikutip bagi cabang senitampak ini. Bagaimana pun<span style=""> </span>perbincangan permulaan yang sangat sederhana ini, diharapkan<span style=""> </span>dapat menatijahkan perbincangan yang lebih lanjut.</p> <p class="MsoBodyText"> </p> <p class="MsoNormal" style="text-align: justify;">Cerita-cerita lisan rakyat setempat banyak yang menghikayatkan taman-taman bunga yang indah mewangi terutama yang berkaitan dengan istana dan penempatan orang bunian.<span style=""> </span>Kawasan Puteri Gunung Ledang<span style=""> </span>dikatakan berada di dalam kawasan taman yang indah. Terdapat kawasan di Kelantan<span style=""> </span><i>tanah rendah sekebun bunga</i>; ia dikatakan taman yang indah tetapi dinikmati oleh hanya orang yang tersesat jalan, mengisyaratkan ianya berada di alam yang bukan nyata.</p> <p class="MsoNormal" style="text-align: justify;"> </p> <p class="MsoNormal" style="text-align: justify;">Bagi rakyat biasa pula, rumah mereka dihiasi oleh pokok-pokok bunga yang bukan sekadar berfungsi sebagai pokok hiasan. Sebahagiannya pokok yang mengeluarkan bauan yang wangi seperti bunga melor dan bunga cempaka. Sebahagiannya digunakan sebagai bahan ubatan seperti bunga cina dan bunga susun kelapa, yang akar keduanya diasah sebagai penawar resdung. Tumbuhan seperti kesum, serai dan pandan ditanam di kawasan lembab berhampiran telaga. Kunyit, halia serta lengkuas biasanya ditanam di kawasan pinggiran.<span style=""> </span>Sementara pokok-pokok buah-buahan mengelilingi kawasan dalam pagar rumah. Akhir-akhir ini timbul semula minat di dalam masyarakat kita terhadap perubatan menggunakan herba dan <i>aroma therapy</i>. Sebelum ini ada galakan menanam tumbuhan makanan di persekitaran rumah dengan Rancangan Buku Hijau. Alangkah baiknya jikalau amalan tradisi ini dapat dipelihara.</p> <p class="MsoNormal" style="text-align: justify;"> </p> <p class="MsoNormal" style="text-align: justify;">Catitan<span style=""> </span>terperinci yang terawal tentang taman agaknya dibuat oleh Syaikh Nuruddin arRaniri di dalam kitabnya <i>Bustanu asSalatin</i>. Syaikh ini mencatatkan:</p> <p class="MsoNormal" style="text-align: justify;"> </p> <p class="MsoNormal" style="text-align: justify;"><span style="font-size: 9pt; font-family: Vagabond;">Pada zaman bagindalah[ P:Sultan Iskandar Thani Alauaddin] berbuat<span style=""> </span>suatu bustan, iaitu kebun terlalu indah kira-kira seribu depa luasnya. Maka ditanami nya pelbagai bunga-bungaan dan neka-neka buah-buahan. Digelar baginda bustan itu Taman Ghairah. Adalah dewala taman itu daripada batu dirapati, maka diturap dengan kapur yang amat bersih seperti perak rupanya, dan pintunya menghadap istana dan pintunya itu berkop dan di atas kop itu batu diperbuat seperti biram berkelopak dan berkemuncakkan daripada sangga pelinggam, terlalu gemerlap sinarnya, berkerlapan rupanya bergelar Pintu Biram Indera Bangsa. Dan ada pada sama tengah taman itu sungai bernama Darul Ishki berturap dengan batu, terlalu jernih airnya, lagi amat sejuk. Barang siapa meminum dia sihatlah tubuhnya. Dan adalah terbit mataair itu daripada pihak maghrib di bawah Gunung Jabalu Ala, keluarnya daripada batu hitam itu</span>.</p> <p class="MsoNormal" style="text-align: justify;"> </p> <p class="MsoNormal" style="text-align: justify;">Syaikh Nuruddin RH menghuraikan tentang air pancutan naga hikmat, bunyi derauan gemuruh air terjun dari pancutan itu, <i>barang siapa mendengar dia terlalu suka hatinya</i> Kolam-kolam didiami<span style=""> </span>belbagai jenis ikan dan ditumbuhi oleh pelbagai bunga<span style=""> </span>seperti bunga telepok, jengkelenir, teratai, seroja, bunga iram-iram dan bunga tanjung. Sementara masjid indah di dalam taman itu dinamai <i>ishku musyahadah</i> dikelilingi oleh belbagai jenis kelapa, nyior gading, nyior karah, nyior manis, nyior dadih, nyior ratus, nyior rambai serta berselang dengan pinang bulan, pinang bawang dan pinang kancu<span style=""> </span>( pohon-pohon palma). Taman itu juga dihiasi dengan belbagai jenis bunga-bungaan yang berwarna-warni dan pokok buah-buahan yang berjenis-jenis.</p> <p class="MsoNormal" style="text-align: justify;"> </p> <p class="MsoNormal" style="text-align: justify;">Yang lebih menarik Sultan Iskandar Thani juga merangkumkan dua balai yang dibuat orang masyarakat cina<span style=""> </span>pada<span style=""> </span>taman baginda itu, kedua balai itu terletak di seberang Sungai Darul Ishki. Ia dinamakan Balai Rekaan Cina dan Balai Keemasan. Balai Rekaan Cina itu bercat berkerawang dan mempunyai ukiran segala margastua; ada gajah berjuang, singa bertangkap, unggas berterbangan dan setengah tiangnya naga berbelit dan sama tengahnya harimau hendak menerkam. Balai Keemasan itu bercat air emas yang merah. (14)</p> <p class="MsoNormal" style="text-align: justify;"> </p> <p class="MsoNormal" style="text-align: justify;">Jelas sekali dari huraian yang menarik dan panjang-lebar oleh Syaikh Nuruddin menunjukkan telah terdapat konsep lanskap di dalam peradaban Melayu. Tiga unsur dapat digabungkan;<span style=""> </span>unsur tumbuhan, air (<i>water body</i>) semaada sungai, kuala, kolam atau air pancutan<span style=""> </span>dan binaan ciptaan manusia seperti gerbang , tangga, balai<span style=""> </span>dan tempat rehat.</p> <p class="MsoNormal" style="text-align: justify;"> </p> <p class="MsoNormal" style="text-align: justify;">Usaha mewujudkan keindahan pada persekitaran perlu diberi perhatian.<span style=""> </span>Terutama pertimbangan seperti ini menjadi penting ketika pemikiran ramai manusia diwarnai oleh keuntungan ekonomi semata-mata. Di dalam sebuah tulisan arkitek masyhur Philip Johnson di bawah tajuk <i>Why We Need Our Cities Ugly</i>, beliau menulis:</p> <p class="MsoNormal" style="text-align: justify;"> </p> <p class="MsoNormal" style="text-align: justify;"><span style="font-size: 9pt; font-family: Vagabond;">The value of materialism, private enterprise, prevail today. We are the children of Adam Smith. God, glory, beuty- the intangibles in life-take second place. Classical economics emphasizes by its very nature what is quantifiable. If you can make a statistic about something, it exists. If a thing is not number, it cannot exist. Nobility, honor, beuty have no numbers. Negro education has anumber, so have calories and the consumption of gasoline. It is intresting subnote on our attitude toward the values of the past that Falstaffs denigration of the word honor which could raise eyebrows in a culture like Shakespeares where honor was definite and achievable trait, today arouses sympathy. Falstaff, you remember, asks, Can honor mend a broken leg? No. Honor is a word. What use it is?.It does nothing for business; it costs money and money does have a use. Even a do-gooder would have to say, better to spend money for more hausing rather than more beautiful housing.</span></p> <p class="MsoNormal" style="text-align: justify;"><span style="font-size: 9pt; font-family: Vagabond;"> </span></p> <p class="MsoNormal" style="text-align: justify;">Beliau juga membuat pengamatan: </p> <p class="MsoNormal" style="text-align: justify;"> </p> <p class="MsoNormal" style="text-align: justify;"><span style="font-size: 9pt; font-family: Vagabond;">In addition, roads are milestone of materialist progress. And progress is another of our fixed ideas. It usually connotes material progress, quantitative progress:more cars, more airplanes, greater GNP, fewer cases of VD, and what not. Progress is never ethical or aesthetic. Nobility and beauty, alas, do not progress. That Eisenhower roads are not things of beauty (God knows) is not consider counter-progressive. Why are they not beautiful? we might ask. Our leaders would answer<span style=""> </span>what has beauty to do with it ?.<span style=""> </span>Why do you ask such a question?. (15)</span></p> <p class="MsoNormal" style="text-align: justify;"><span style="font-size: 9pt; font-family: Vagabond;"> </span></p> <p class="MsoNormal" style="text-align: justify;">Hal ini disebut secara khusus memandangkan sikap pihak berkuasa tempatan di setengah-tengah tempat yang sentiasa memberi keutamaan kepada aktiviti yang mendatangkan pulangan kewangan dan sedia mengorbankan tempat-tempat<span style=""> </span>rekrasi awam dan kawasan hijau bagi membina bangunan komersial di tempat tersebut. Sekiranya pula kawasan tersebut mahu dikekalkan,<span style=""> </span>ini berdasarkan kepada hasilan kewangan<span style=""> </span>yang jangkakan diperolihi dari kunjungan pelawat dan pelancong. </p> <p class="MsoNormal" style="text-align: justify;"><span style="font-size: 9pt; font-family: Vagabond;"> </span></p> <p class="MsoBodyText"><b>Senibentuk Alat Senjata.</b></p> <p class="MsoNormal" style="text-align: justify;">Mungkin sahaja kemuncak kehalusan seni tampak Melayu dizahirkan pada sebilah keris yang baik.<span style=""> </span>Mata keris ditempa dari campuran besi yang dibuat secara terpilih. Mempunyai sifat-sifat bahagian yang agak banyak apabila dinisbah kepada saiznya yang tiadalah besar . Keris terdiri daripada ratusan jenis yang tersebar di serata kawasan Melayu. Kerap<span style=""> </span>keris ditempa menghasilkan lok dalam bilangan yang ganjil dan mempamirkan permukaan yang berpamur. Putingnya terletak secara seimbang di atas ganjanya. Terdapat sebahagian tepi bawahnya dihiasi oleh belalai gajah dan bunga mengkuang.</p> <p class="MsoNormal" style="text-align: justify;"> </p> <p class="MsoNormal" style="text-align: justify;">Kayu yang digunakan bagi<span style=""> </span>hulu dan sarungnya pula dipilih daripada jenis kayu yang mempunyai urat yang cantek dan kayu yang berdaging (<i>texture</i>) halus. Hulu keris kerap<span style=""> </span>diukir secara mewah dan bergaya. Tepat sekali apabila Dr. Zakaria Ali mengatakan <i>pengucapan estetika Melayu disempurnakan oleh keris</i>. Senjata Melayu yang lainnya terdiri daripada badik, lembing, pedang, lawi ayam dan lain-lainnya. Tetapi tiada yang dapat menandingi keistimewaan keris di dalam kesenian alat senjata Melayu.</p> <p class="MsoBodyText"> </p> <p class="MsoNormal" style="text-align: justify;">Sudah menjadi salah suatu adat kehidupan yang orang lelaki cenderung menyimpan senjata. Mereka bukan sahaja menyimpan senjata bagi tujuan mempertahankan diri bahkan senjata itu sekan-akan menjadi perhiasan diri. Sekiranya kita melihat kepada koleksi pedang-pedang suci di Muzium Tokapi yang dinisbahkan kepada Rasulullah SAW , para sahabat dan pemuka serta pejuang Islam di kurun-kurun yang awal, kita akan dapati pedang-pedang ini dihiasi oleh batu-batu permata. Sebahagiannya terdapat tulisan khat di bahagian matanya. Ada yang mempunyai ukiran-ukiran haiwan perkasa seperti naga dan singa serta hulunya dibuat seolah-olah kepala ular yang ternganga.</p> <p class="MsoNormal" style="text-align: justify;"> </p> <p class="MsoNormal" style="text-align: justify;">Biasanya tulisan yang dipahat itu ialah petikan ayat atau rajah yang dapat memberi semangat juang dan keyakinan di dalam menghadapi lawan. Gambaran-gambaran haiwan itu pula<span style=""> </span>menambahkan suatu <i>aura</i> kehebatan kepada senjata tersebut serta mempamirkan kecantikan bagi senjata-senjata tersebut.</p> <p class="MsoNormal" style="text-align: justify;"> </p> <p class="MsoNormal" style="text-align: justify;">Suatu perspektif<span style=""> </span>yang mungkin jarang diungkap ialah cara memahami penggunaan gambaran-gambaran haiwan pada senjata di dalam masyarakat tradisional. Ada pihak dengan mudah menuduh bahawa penggunaan bentuk<span style=""> </span>seperti hulu tajung atau jawa demam pada keris itu merupakan khurafat yang tertolak. Ianya dikaitkan dengan kepercayaan karut-marut. Sekiranya kita mahu bersangka-baik kepada fenomena seni ini, kita boleh melihat bahawa <i>iconography</i> ini tiada membabitkan item keagamaan, seperti mungkin kita tiada menjumpai ukiran mimbar atau tongkat khutbah atau rehal alQuran yang diukirkan dengan rajah-rajah haiwan. Tambahannya tiada timbul pemujaan terhadap bentuk-bentuk yang diukir itu, bentuk-bentuk itu tiada dianggap sebagai objek suci. Ia berfungsi sebagai penambah hebat dan hiasan kepada senjata bagi yang orang memandangnya. Apakah terdapat keselarian di antara jawaban di dalam kitab <i>Furu alMasail</i> bagi Syaikh Daud bin Abdullah alFatani tentang hukum membuat kueh yang berbentuk haiwan?. Jawaban yang diberikan ialah hukumnya harus kerana kueh itu tiada dihormati dan akan dimakan. Atau kepada hadith tentang Rasulullah SAW melarang Saiyyidatina Aisyah RD dari menjadikan kain yang mempunyai gambar haiwan sebagai tabir dan menyuruh beliau menjadikan kain tersebut sebagai alas. Bagaimanapun kita tiada perlu meransangkan penghasilan ukiran bentuk-bentuk begini, tetapi apakah wajar kita memandang penuh sangka dan serong terhadap hasilan seni sebegini?. </p> <p class="MsoNormal" style="text-align: justify;"> </p> <p class="MsoNormal" style="text-align: justify;">A.H Hill di dalam tulisannya <i>The keris and Other Malay Weap</i>o<i>ns</i><span style=""> </span>menyebut tentang perubahan yang<span style=""> </span>berlaku kepada bentuk hulu keris dalam masyarakat tradisional:</p> <p class="MsoNormal" style="text-align: justify;"> </p> <p class="MsoNormal" style="text-align: justify;"><span style="font-size: 9pt; font-family: Vagabond;">Devout muslims objected to the actual representations of Hindu divinitiesin the shadow play and on keris hilts. But they are willing to compromiseby altering the form to a grotesque caricature. Woolley has illustrated phases in the change from the garuda<span style=""> </span>bird on the hilt of the keris to the jawa demam. The man shivering<span style=""> </span>with fever, but a man scarcely human enough to offend against religion. In earlier stages the figure may have hair carved on the back of the head; this is succeeded by the birds crest, then the arms may be left out, etc
or changed after passing through a cobra stage into foliated patterns until nothing is left of human or animal forms (Woolley,1947:71). Fig.3 shows keris hilts frpm the Raffles Museum collections arranged in order of increasing abstraction and remoteness from human or animal form</span>.(17)</p> <p class="MsoNormal" style="text-align: justify;"> </p> <p><b>Seni Khat</b></p> <p class="MsoNormal" style="text-align: justify;">Kesan senitampak yang paling awal di dalam sejarah perkembangan Islam di rantau ini sehingga kini ialah seni khat. Seni khat telah didapati pada batu-batu nesan<span style=""> </span>purba seperti di Brunei<span style=""> </span>yang bertarikh 440 Hijrah(1048 M) atau di Pekan , Pahang yang bertarikh 419 Hijrah (1028M). Dan pada tahun 1982 ditemui bongkah batu yang dianggap batu nesan. pada beberapa ketul batu yang dikatakan batu candi di Lembah Bujang, Merbok ,berukuran 37cmX19cm yang mempunyai tulisan ibnu sardan dan mempunyai semacam angka tahun<span style=""> </span>hijrah 213 . Begitu juga nesan bagi Syaikh Abdul Kadir Husain alYarah di Tanjung Inggeris, Langgar, Kedah yang terdapat catitan<span style=""> </span>yang dibaca 219Hijrah(903M).</p> <p class="MsoNormal" style="text-align: justify;"><span style="font-size: 11pt;"> </span></p> <p class="MsoNormal" style="text-align: justify;">Begitu juga pada wang dinar Julus alKelantani yang mempunyai angka 577Hijrah . Serta artifak yang paling terkenal ialah Batu Bersurat Kuala Berang yang dibaca tarikhnya sebagai 4 Rajab 702 Hijrah (1303M). Tulisan khat huruf arab jawi seterusnya digunakan di dalam menulis dan menyalin kitab-kitab agama. Tiada penyesuaiaan yang dibuat di rantau ini ke atas stail khat yang telah <i>established</i>. Hanyalah ditambah beberapa huruf bagi menampung sebutan bahasa Melayu seperti <i>nga</i>, <i>cha</i> dan<span style=""> </span><i>ga</i>. Seni khat ini merupakan seni Islam yang paling universal sifatnya. Ia merupakan seni yang berada di maratib yang tertinggi, menjadi perantaraan dalam menyampaikan kebenaran itu sendiri. Kehadirannya berada di mana-mana hasilan seni. Hingga dikatakan oleh pengkaji:</p> <p class="MsoNormal" style="text-align: justify;"><span style="font-size: 11pt;"> </span></p> <p class="MsoNormal" style="text-align: justify;"><span style="font-size: 9pt; font-family: Vagabond;">Muslim ornamentalists have inscribed Arabic onto every conceivable<span style=""> </span>medium: paper, vellum, textiles,metal, wood, ceramic, glass, stone,and bricks</span><span style="font-size: 11pt;">.</span></p> <p class="MsoNormal" style="text-align: justify;"><span style="font-size: 11pt;"> </span></p> <p class="MsoNormal" style="text-align: justify;">Kalau hasil seni moden manefastasi merupakan pengalaman dan khayalan peribadi penciptanya, seni khat pula merupakan suatu seni yang mempunyai stail dan peraturan yang ditetapkan. Penulis khat yang baik tiada akan tergelincir dari ketetapan-ketetapan itu, bahkan dia akan mengenderai emosi peribadi serta stail penampilan<span style=""> </span>kepada nilai-nilai keindahan yang<span style=""> </span>diterima.</p> <p class="MsoNormal" style="text-align: justify;"><span style="font-size: 9pt; font-family: Vagabond;"> </span></p> <p class="MsoNormal" style="text-align: justify;">Seni tulisan dan kebolehan membaca tulisan jawi ini sangat penting. Ia merupakan tali hayat bagi kita menyusuri kembali ke akar umbi peradaban kita. Angkatan Penulis Lima Puluhan telah berusaha keras untuk mengantikan tulisan jawi dengan tulisan rumi, usaha ini dengan sendirinya meminggirkan tulisan jawi sebagai tulisan pengantaraan.</p> <p class="MsoNormal" style="text-align: justify;"> </p> <p class="MsoNormal" style="text-align: justify;">Pertimbangan untuk menukarkan tulisan jawi kepada rumi telah dibuat bernafaskan hasrat<span style=""> </span>bangsa baru merdeka yang ingin membangun dan maju. Sama dengan sekarang ini tentang cakap-cakap mahu pengembalikan aliran bahasa inggeris. Apabila diketengahkan tulisan rumi, dengan sendirinya tulisan jawi terketepi; apabila ditekankan bahasa inggeris , maka bahasa Melayu dengan sendirinya akan terabai. Tidakkah kita sedang berdepan dengan orang Melayu yang buta jawi, dan warga negara yang tiada dapat bertutur dengan lancar dalam bahasa kebangsaan. </p> <p class="MsoNormal" style="text-align: justify;"> </p> <p class="MsoNormal" style="text-align: justify;">Kita isytiharkan bahawa bahasa Melayu adalah bahasa kebangsaan dan agama Islam adalah agama resmi negara kita.<span style=""> </span>Tanpa sedar, kita sedang kehilangan<span style=""> </span>maruah diri berbanding dengan bangsa lain, lihatlah di Amerika walaupun ada generasi pertama datangnya dari<span style=""> </span>Vietnam dan tiada langsung memahami bahasa inggeris, tetapi generasi kedua bukan setakat fasih inggerisnya tetapi sekiranya kita menutup mata, kita tiada dapat membezakan sebutan anak ini daripada sebutan orang puteh amerika itu sendiri. Di negara kita, di dalam keghairahan mempelajari bahasa inggeris, pemimpin negara bukan melayu yang bertaraf menteripun masih telor sebutan bahasa kebangsaannya.<span style=""> </span>Marilah kita pertimbangkan beberapa nilai-nilai intrinsik di dalam membuat dasar dan keputusan kita dan bukan semata-mata bergantung sepenuhnya kepada nilai-nilai komersial. Walaupun ada pemimpin yang membuat kenyataan dengan penuh sinis kalau kita pentingkan bahasa melayu daripada mendapat pekerjaan bagi anak-anak kita, tak apalah, kita tidak akan memperkenalkan semula aliran inggeris.<span style=""> </span></p> <p class="MsoNormal" style="text-align: justify;"> </p> <p class="MsoNormal" style="text-align: justify;"><b>Penyerapan Pengaruh luar ke atas Senitampak</b>.</p> <p class="MsoNormal" style="text-align: justify;">Seni di dalam setiap masyarakat akan mempengaruhi dan dipengaruhi oleh unsur-unsur masyarakat yang lain. Kedudukan<span style=""> </span>kawasan Melayu<span style=""> </span>menjadikan ia sebagai tempat kunjungan belbagai bangsa daripada zaman purba kala. Kita berada di antara benua India dan China.<span style=""> </span>Serta bangsa Melayu juga adalah bangsa yang berlayar jauh untuk berdagang.</p> <p class="MsoBodyText"> </p> <p class="MsoNormal" style="text-align: justify;">Masyarakat tradisional Melayu dapat menerima unsur-unsur<span style=""> </span>baharu dengan agak mudah. Agak menarik<span style=""> </span>jikalau kita lihat takrifan tentang melayu yang diberikan oleh Syaikh Ahmad Muhammad Zain alFatani di dalam kitabnya <i>Tashilu Naili al Amani</i>, antara lain:</p> <p class="MsoBodyText"> </p> <p class="MsoNormal" style="text-align: justify;"><span style="font-size: 9pt; font-family: Vagabond;">Mereka itu [p:orang melayu ] suatu bangsa<span style=""> </span>yang bersifat ikhlas, lemah-lembut,, lunak dan berperibadi baik. Maka<span style=""> </span>daripada keistimewaan mereka itu sesungguhnya tiada terlihat<span style=""> </span>dalam negeri mereka dan di negeri lainnya salah seorang daripada mereka itu mengemis walaupun dengan kefakiran yang teruk.<span style=""> </span>Bagi mereka<span style=""> </span>keelukan<span style=""> </span>urusan pada pekerjaan, kepandaian<span style=""> </span>pada pertukangan, <u>penerimaan terhadap<span style=""> </span>pembaharuan<span style=""> </span>dalam perusahaan, dan resiptif<span style=""> </span>terhadap maklumat dan belbagai ilmu.</u></span></p> <p class="MsoBodyText"><span style="font-size: 9pt; font-family: Vagabond;"> </span></p> <p class="MsoNormal" style="text-align: justify;">Kita akan dapati bahawa orang Melayu telah menyerap kemahiran luar dan kemudiannya kemahiran itu menjadi sebati di dalam masyarakat. Dua contoh yang jelas ialah pembuatan batek, hanya pada tahun 1920an, teknik membuat batek dibawa dari Jawa ke Kelantan. Semenjak itu, pembuatan batek menjadi sebati dengan masyarakat Kelantan. Corak dan bunga pada kain telah disesuaikan dengan selera tempatan. Tiada banyak<span style=""> </span>rajah-rajah watak wayang kulit, burung dan haiwan pada lukisan batek Kelantan, tiada sebagaimana corak dan bunga batek daripada Jawa.</p> <p class="MsoBodyText"> </p> <p class="MsoNormal" style="text-align: justify;">Berbeza sekali dengan sikap pelukis baru dalam menerima<span style=""> </span>seni lukis moden,misalnya, daripada barat. Kita seolah-olah tiada mempunyai pendirian dan nilai sendiri, lalu kita mengikut jejak kesenian barat itu selangkah demi selangkah. Apabila mereka memasuki lubang biawak dengan melukis lakaran perempuan tanpa pakaian, ada orang kita itu pun, di atas nama seni dan kebebasan berkarya menjejaki mereka ke dalam lubang biawak tersebut. Bahkan mereka cuba menjalani kehidupan mereka mengikut secara yang dijalani oleh pelukis-pelukis barat.</p> <p class="MsoBodyText"> </p> <p class="MsoBodyText">Contoh yang kedua ialah pembuatan perahu dan kapal. Tukang-tukang melayu telah mencontohi bentuk kapal asing di dalam pembinaan kapal-kapal. C.A. Gibson-Hill telah menulis pada tahun 1948 suatu<span style=""> </span>rencana <i>Cargo Boats Of the East Coast of Malaya</i>, beliau telah membuat beberapa komentar, antara lain:</p> <p class="MsoBodyText"> </p> <p class="MsoBodyText"><span style="font-size: 9pt; font-family: Vagabond;">The hull of the Pinas is doubtely based on European designs of early 19<sup>th</sup> century or late, and might well be areproduction in maniature of the East Indiamen of circa 1820-1860. According to the local tradition it is copied from boats built by a member of the crew of a French frigate which wsa wrecked on the Trengganu Coast some 70-80 years ago. All the survivors except one eventually left the state. The one become a Mohammedan, married to a Chinese girl from Kuala Merang, and settled<span style=""> </span>on the Tanjong at Kuala Trengganu to earn his living as shipwright.</span></p> <p class="MsoBodyText"><span style="font-size: 9pt; font-family: Vagabond;"> </span></p> <p class="MsoNormal" style="text-align: justify;">Beliau mengatakan Pinas adalah ubahan <i>corruption</i> kepada perkataan Peranchis <i>pinasse</i>, iaitu kapal kecil yang mempunyai dua tiang layar, perkataan ini juga adalah asal kepada istilah inggeris <i>pinnace</i>, iaitu feri yang digunakan untuk mengangkut tentera. Kemudian beliau juga menyentuh perahu Katar dengan katanya:</p> <p class="MsoBodyText"> </p> <p class="MsoNormal" style="text-align: justify;"><span style="font-size: 9pt; font-family: Vagabond;">Katar is undoubtedly derived from Cutter, though these boats have much coarser and heavier lines than the English boat. The Kelantan version even retains in some examples an approximation to the fore and aft cutter ring, though the usual gaff-mainsail has been replaced by a Chinese lug. In Trengganu, on the other hand, the boats have only a gross version of the hull lines. It would seem likely<span style=""> </span>that the northern boats represent the ealier pattern, and are the ones to which the name Katar alone was originally given</span>.</p> <p class="MsoBodyText"> </p> <p class="MsoNormal" style="text-align: justify;">Sekiranya apa yang disebutkan oleh<span style=""> </span>Gibson-Hill itu mempunyai kebenaran, itu menunjukkan sifat anjal orang melayu di dalam menerima sesuatu kemahiran dan kepandaian. Katakan kita terima anggapan ini, maka kita juga dapat merumuskan bahawa pemindahan kemahiran itu telah berlaku dan kemudiannya kemahiran itu dikuasai oleh penduduk setempat. Mereka kemudiannya dapat membina dan menokok-tambah beberapa ciri lain kepada bentuk yang asal. Kemahiran itu dijadikan milik tempatan tanpa sebarang hubungan dengan yang luarnya. Pemindahan ini bukan sesuatu<span style=""> </span>yang <i>artificial</i>, yang mana sebagai contoh , sebuah bangunan yang hebat dibina di negara kita. Arkiteknya berpejabat di Amerika, kontraktor yang membinanya datang daripada Korea dan Jepun. Majoriti buruhnya pula datang dari Indonesia, Pakistan dan Bangaladesh.<span style=""> </span>Sekiranya pada suatu masa kita dapati bangunan itu sangat memberi manafaat dan mempunyai banyak kelebihan, mampukah kita melakukan bangunan seumpama itu secara sendiri, apa lagi untuk membuat pengubah-suaian?. Atau kita dapat sekadar bermegah dengan cara yang tiada wajar. Seolah-olah itulah pencapaian Melayu Baru, yang mahu merungkai jati dirinya dari Melayu tradisional yang mempunyai banyak sifat-sifat yang boleh menghalang pencapaian kemajuan..</p> <p class="MsoBodyText"> </p> <p class="MsoBodyText"><b>Langkah-langkah untuk Melestarikan Senitampak Tradisional Melayu</b></p> <p class="MsoBodyText"><b> </b></p> <p class="MsoNormal" style="text-align: justify;">Telah tiba masanya untuk diajar di peringkat sekolah, maktab dan universiti<span style=""> </span>tentang warisan seni kita.Penekanan tiada sekadar diberi kepada bentuk dan rupa yang zahir pada setiap hasilan seni bahkan turut didedahkan kepada pelajar hikmah disebalik sesuatu hasilan itu dan kepentingannya dari sudut sejarah. Dokumen-dokumen baik dalam bentuk manuskrip mahupun kitab-kitab yang menyentuh tentang penghasilan seni perlu diperkenalkan sebagai bahan kajian kepada pelajar dan masyarakat ilmuan kita.</p> <p class="MsoBodyText"> </p> <p class="MsoNormal" style="text-align: justify;">Pihak berkuasa dan orang perseorangan yang mempunyai pengaruh dan dana, sepatutnya<span style=""> </span>menjadi <i>patron</i> kepada usaha-usaha melestarikan warisan seni kita. Ibnu Khaldun di dalam Muqaddimah menyebut bahawa sesuatu kemahiran itu akan meningkat apabila terdapat permintaan terhadap hasilannya. Seni tampak dahulunya berkembang di dalam masyarakat Melayu kerana terdapat permintaan dan penilaian yang tinggi terhadap hasilan seni. Tukang-tukang yang mahir menjadi orang istana, bahkan ada orang istana yang menjadi pengukir kayu yang mahir. Terdapat dua catitan di dalam buku <i>Malay Society in the Late Nineteeth<span style=""> </span>Century- the Beginnings of Change</i>:</p> <p class="MsoBodyText"> </p> <p class="MsoNormal" style="text-align: justify;"><span style="font-size: 9pt; font-family: Vagabond;">Sultan Sulaiman of Selangur combined two hobbies, religion and wood carving, in his attendance at the Klang Mosque his intrest in its furnishings. On occasion he preached to the congregation from the pulpit which, like prayer mats and some other woodwork, was of his design</span> (12)</p> <p class="MsoBodyText"> </p> <p class="MsoNormal" style="text-align: justify;"><span style="font-size: 9pt; font-family: Vagabond;">Moreover, aruler might without loss of dignity, work as a craftman. Baginda Omar of Treangganu sent wood carvings which were the work of his own hands to Sir Harry Ord, the governor in Singapore. Later Sultan Sulaiman of selangor carved the ornamental wood-work and extract from alKuran which can be seen at the top of the mimba, the pulpit in the mosque. He had been seen on his hands and knees measuring the soze of the prayer mats which would be required in the new mosque. (13)</span></p> <p class="MsoBodyText"><span style="font-size: 9pt; font-family: Vagabond;"> </span></p> <p class="MsoBodyText"> </p> <p class="MsoNormal" style="text-align: justify;">Untuk itu usaha-usaha bagi mempertengahkan hasilan seni kita perlu dilaksanakan. Sekiranya suatu usaha yang berkesan dapat dijalankan untuk mempopularkan cabang seni ini, dengan sendirinya senitampak tradisional<span style=""> </span>dapat bertapak dan dimartabatkan<span style=""> </span>semula.</p> <p class="MsoBodyText"> </p> <p class="MsoNormal" style="text-align: justify;">Masyarakat perlu membenarkan kemahiran seni ini sekurang-kurangnya dapat<span style=""> </span>bertahan. Kewujudan persekitaran yang sesuai(<i>condusive environment</i>) diperlukan. Sebagai contoh, tukang-tukang kapal Melayu mampu sehingga sekarang membuat kapal kayu sepanjang 100 kaki dan lebar di bahagian tengahnya 70 kaki. Mereka membina kapal ini tanpa lukisan dan lakaran teknikal, walaupun kerja pembinaan kapal ini sangat rumit. Terutama<span style=""> </span>bagi memperolihi imbangan yang baik dan stabil. Sekiranya dijadikan syarat pembinaan sesebuah kapal itu memerlukan kelulusan pelan pembinan, maka tukang kapal Melayu akan pupus. Begitu juga dengan pembinaan rumah , tukang-tukang Melayu tiada memerlukan lukisan, bahkan mereka mungkin tiada dapat membaca pelan. Mereka bertukang menggunakan pelan di fikiran dan deria rasa mereka.</p> <p class="MsoBodyText"> </p> <p class="MsoNormal" style="text-align: justify;">Prof. Khoo Kay Kim membuat suatu pengamatan yang menarik di dalam tulisannya<span style=""> </span><i>Commerce and Malay Psyche</i> di dalam akhbar NST-January 2002: beliau<span style=""> </span>menceritakan pengalaman Sir George Maxwell<span style=""> </span>yang telah melawat Trengganu pada tahun 1890an.<span style=""> </span>Terdapat banyak orang Melayu , terutama perempuan yang memakai pakaian sutera dan kain yang berwarna-warni menjual-beli dengan meriahnya di pasar besar Kuala Trengganu. Apabila beliau kembali ke Trengganu tiga-puluh tahun kemudiannya, tiada terdapat sebarang kesan yang tinggal daripada kemeriahan dulu yang pernah dilihat. Negeri Trengganu diperentah oleh Inggeris pada tahun 1919, inggeris memperkenalkan<span style=""> </span>Peraturan Lembaga Kebersihan (<i>Sanitary Board Regulations</i>). Peraturan ini telah memberi pukulan maut kepada kegiatan perniagaan orang Melayu:</p> <p class="MsoBodyText"> </p> <p class="MsoNormal" style="text-align: justify;"><span style="font-size: 9pt; font-family: Vagabond;">Great as was the lost to the village folk and the fisher-folk financially, and great as it was too to the townspeople, he remareked, it was small compared to the blow to the natural trading instincts of those Malay women</span>.</p> <p class="MsoBodyText"> </p> <p class="MsoNormal" style="text-align: justify;">Masyarakat juga perlu mesrakan dengan konsep <i>design for environment</i>. Di dalam seni tampak tradisi, penghasilan sesuatu objek seni itu mengambil kira faktor persekitaran seperti intraksi unsur-unsur alam dengan objek tersebut. Bahkan ia juga berinspirasikan unsur-unsur alam yang di sekeliling. Misalnya<span style=""> </span>corak kain songket dan kain tenun<span style=""> </span>mempunyai bunga hiasan yang dinamakan<span style=""> </span>bunga kemuning cina, bunga tanjung, bunga cengkih, pucuk rebung, bunga cempaka. Sementara ukiran kayu pula mempunyai bunga tampuk manggis,bunga lawang, bunga keladi, bunga petola, bunga matahari, bunga senduduk, bunga ketumbit dan bunga keladi bunting. Tikar mengkuang pula mempunyai bunga kelarai siku keluang,<span style=""> </span>tampuk manggis, beras patah, mata ketitir dan<span style=""> </span>bunga api.<span style=""> </span>Raja Fuziah<span style=""> </span>dan Abdul Rahman AlAhmadi menulis:</p> <p class="MsoBodyText"> </p> <p class="MsoNormal" style="text-align: justify;"><span style="font-size: 9pt; font-family: Vagabond;">For generations, nature has adorned the works of traditional artisans. Plants have inspired craftsmen and their intrinsic beauty are transformed into motifs and patterns in the various crafts. Vegetative images such as leaf- shoots were choosen for its quality symbolizing strength, growth and vigour and depicted as intertwining in a semi circular frame to signify destiny, while sweet fragrant flowers such as cempaka inspires<span style=""> </span>s special message of welcome whwn wovwn as motifin the fabricof a cloth or mat. The process requires a careful selection of the plant species and its adaptation into the craft has become an art in itself requiring skill and creativity. The exploitation of plants and flora from the variety of luxuriant etho-botanic developed into tradition for malay craftmen</span><span style="font-family: Vagabond;">.</span></p> <p class="MsoBodyText"><span style="font-family: Vagabond;"> </span></p> <p class="MsoNormal" style="text-align: justify;">Citarasa<span style=""> </span>seni ini berlainan sekali dengan citarasa bangsa-bangsa serumpun<span style=""> </span>yang tiada menganut Islam, seperti orang Iban menjadikan gambaran manusia dan burung kenyalang sebagai motif utama di dalam hiasan mereka.<span style=""> </span>Orang Mah Meri menjadikan rupa manusia dalam belbagai mimik emosi<span style=""> </span>sebagai penampilan objek seni mereka. Orang Bali menjadikan arca manusia dan dewa sebagai hasilan seni, termasuk mengambarkan alat kelamin pada arca secara berlebihan atau tiada seimbang (berbanding dengan pengalaman yang biasa). Begitu juga orang batak Simulangan dan suku di Toroja yang menggunakan hiasan kepala kerbau dan haiwan yang lain di hujung atap rumah mereka.</p> <p class="MsoBodyText"> </p> <p class="MsoNormal" style="text-align: justify;">Semoga hasilan seni tampak Melayu akan terus berinspirasikan unsur-unsur alam persekitarannya dan memiliki kebijaksanaan dalam mempertimbangkan intraksi hasilan itu kelak dengan persekitarannya. Islam datang bukan untuk memaksa (<i>impose</i>) sebarang bentuk senitampak yang tertentu, tetapi Islam datang untuk meluruskan dan menyempurnakan (<i>enhance</i>) seni yang sedia ada. Moga-moga kita menumpang keberkatan doa dua tukang bina Kaabah yang mulia itu, Saiyyidina Ibrahim dan Saiyyidina Ismail AS, dan doa ini sepatutnya merupakan doa bagi seluruh tukang-tukang dari ummah yang terpilih ini: wahai Tuhan kami, terimalah (pekerjaaan kami ini sebagai amalan soleh), sesungguhnya Engkau Maha Pendengar lagi Maha Penglihat.</p> <p class="MsoBodyText"><span style="font-family: Vagabond;"> </span></p> <p class="MsoNormal" style="text-align: justify;"> </p> <p class="MsoNormal" style="text-align: justify;"> </p> <p class="MsoNormal" style="text-align: justify;"> </p> <p class="MsoNormal" style="text-align: justify;"> </p> <p class="MsoNormal" style="text-align: justify;"> </p> <p class="MsoNormal" style="text-align: justify;"> </p> <p class="MsoTitle" style="text-align: left;" align="left"><span style="" lang="MS"></span></p> <p align="left"> </p></td> </tr> </tbody></table> </td> </tr> <tr> <td bgcolor="#000000" width="538" height="1"><br /></td> </tr> </tbody></table> <table border="0" cellpadding="2" cellspacing="5" width="755"><tbody><tr><td style="vertical-align: top;"><br /></td><td style="vertical-align: top;"><br /></td></tr><tr><td style="vertical-align: top;"><br /></td><td style="vertical-align: top;"><br /></td></tr><tr><td width="104"><br /></td><td width="628"><br /></td></tr></tbody></table>pelunggulhttp://www.blogger.com/profile/06518718995914530791noreply@blogger.com0tag:blogger.com,1999:blog-37201653.post-50879593329047011222011-03-06T18:27:00.000-08:002011-03-06T18:40:15.580-08:00Al-Azhar & The Narrative Resistance<p>Over the course of the Egyptian uprising, religious scholars in and beyond Egypt have taken positions against or in favour of the revolution. The dividing line between their views depends on the relationship of the <em>ulama</em> with state authorities in the region, which echoes a classical contention in the tradition of Sunni Islam.</p> <p>The <em>ulama</em> of Sunni Islam have had an ambiguous partnership with the men governing them. The ideal religious scholar is portrayed as a courageous man of learning and piety who denounces injustice and dares to speak truth to tyrants. Nonetheless, pragmatism has also been at the core of the Sunni <em>ulama</em>’s relationship with political powers, along with a deep pessimism about the grim realities of politics, which they often hoped to escape. In the Middle East, modern politics has redefined the <em>ulama</em>’s place in society, causing them to submit to the state and nationalising their institutions into state bureaucracies.</p> <p>For example, al-Azhar was nationalised in 1961 by Egyptian president Gamal Abd al-Nasser. Al-Azhar is officially represented by its Grand Imam, who has the rank of minister, is appointed by the president of the Republic and reports directly to him. Given this status, the official ulama usually follow the directives of the regime and have narrow margins of manoeuver. Critiques of the regime by Grand Imams are rare and often expressed with enough subtlety so as not to generate controversy. However the domestication of al-Azhar by the state has not prevented less official <em>ulama</em> from playing a significant public role nationally and beyond.</p> <p>Azharites, recognizable by their white and red tarbushes, white collars, and long gray robes, gathered in Tahrir Square in small groups during the protests, reminding us of the sociological and political diversity of al-Azhar as an academic and religious institution. One day before the resignation of Mubarak, Shaykh Muhammad Jebril, who studied at al-Azhar, led the Friday prayer in Tahrir Square. The Azharite presence, as well as the images of Muslims and Copts protecting each other during prayers, calls to mind the narrative of the 1919 revolution. That revolution was one of the last great public protests in which Azharites participated as a significant body alongside more secular groups, representing al-Azhar as a popular and national institution.</p> <p>Shaykh Ahmad al-Tayyib, Grand Imam of al-Azhar since 2010, has been cautious in his statements regarding the protests, calling for restraint on the parts of the demonstrators and the regime. He asked demonstrators to go home after Mubarak’s departure, adding that protest is “illegitimate in Islam.” His line of reasoning echoed a classic position in Sunni Islam: namely, that obedience to the state, even to a tyrant, is better than <em>fitna</em>, or dissension.</p> <p>On the other hand, Muhammad Rafi al-Tahtawi, the official spokesperson for al-Azhar, resigned in order to join the demonstrators in Tahrir Square. When a Saudi Mufti issued a fatwa condemning the Egyptian demonstrators, some Azharites denounced it. They argued that it was irrelevant because it was ordered by the Saudi government and was therefore “tainted by politics” (<em>musayyasa</em>). For their part, the Egyptian “Ulama’s Front” (<em>jabhat al-ulama</em>), a small group of Azharites whose history goes back to the 1940s, launched verbal attacks during the protests against the head of al-Azhar and the Mufti of Egypt, because they appeared to be too close to Mubarak’s regime. This mix of positions shows that al-Azhar is not a homogenous institution, but rather reflects the range of Egyptian politics.</p> <p>The anti-regime voices are those of “peripheral <em>ulama</em>,” those Azharite graduates who do not necessarily work in the religious institution but for whom their own identity as Azharites is crucial. One of the most famous of these figures is Dr Yusuf al-Qaradhawi, a graduate of al-Azhar who resides in Qatar. He has gained an international reputation and audience through his television show on al-Jazeera 'Sharia and Life.'</p> <p>Al-Qaradhawi appeared on al-Jazeera early on in the Tunisian crisis. Showing sensitivity to the plight of Muhammad Bouazizi, he declared that self-immolation and suicide in general are contrary to Islam, but that given the circumstances, those who had committed this type of suicide should not be condemned. He encouraged the Tunisian protesters to continue their fight. Later, he made the same appeal to the Egyptian demonstrators, urging them to oust Mubarak. After the fall of Mubarak, Shaykh Ahmed al-Tayyeb declared that he wanted the Grand Imam to be elected by a committee of ulama, and that the independence of al-Azhar should be a constitutional principle.</p> <p>Religious state and non-state authorities have entered into a discussion about the legitimacy of political resistance. Al-Azhar, through the presence of some of its members in Tahrir Square, as well as through its more peripheral voices and the Grand Imam’s call for al-Azhar’s independence, has shown its relevance to the recent political mobilisation and has asserted its role in shaping a narrative of hope, empowerment, and resistance against tyranny.</p> <p>-----------</p> <p>© <strong>Malika Zeghal</strong> is Prince Alwaleed Bin Talal Professor in Contemporary Islamic Thought and Life at Harvard University.</p> With grateful acknowledgements to <em>Sightings</em>, and the <a href="http://marty-center.uchicago.edu/">Martin Marty Center</a> at the University of Chicago Divinity School, Illinois, USA<br /><br /><br /><span style="color: rgb(255, 0, 0);font-size:130%;" > Secular Revolutions, Religious Landscape</span><br /><p>While the Middle East uprisings have not revolved around religion, faith has not been absent from Arab scenes of protest in the last two months. God and scripture are invoked by revolutionaries and those who oppose them for the simple reason that Arab dialects and ways of life are infused with religion.</p> <p>To an outside observer, the revolts of Tunisia, Egypt, Libya, Yemen and Bahrain might appear to be entirely secular, but Arabic Twitter and Facebook feeds are brimming with prayers, some formulaic and some informal, asking God to aid protesters and remove oppressors. Qur’anic verses and sayings of the Prophet Muhammad are shared on Facebook walls. One blogger titled his post: “A saying of the prophet about President Qaddafi.” In the quoted hadith, the Prophet Muhammed warns of a time when trivial men will speak for the people.</p> <p>After Libyan president Moammar Al-Qaddafi ordered brutal attacks on demonstrators, leaving thousands dead and even more wounded, Yusuf Al-Qaradawi urged the Libyan army to kill Qaddafi. “I say to my brothers and sons who are soldiers and officers in the Libyan Army to disobey when (the government) gives orders to kill the people using warplanes,” the prominent Sunni scholar said, according to UPI. Soldiers have already defected in large numbers, and the pro-democracy army has taken hold of many Libyan cities.</p> <p>In every part of the Arab world, religious spaces such as mosques and churches have been stages for demonstrators as well as opposition. In the United Arab Emirates an activist was arrested after giving a speech at a mosque in solidarity with the Egyptian revolution. In his speech he invited worshippers to join him in performing a prayer for the Egyptian protesters.</p> <p>In Egypt, marches began at mosques after Friday prayers, and inside them imams gave speeches in favour of, or opposition to, the uprising. Egyptians are donating blood at mosques near the Libyan border. In Bahrain pro-democracy and pro-government protesters demonstrated outside Manama’s Al-Fateh Mosque as well as at Pearl Roundabout.</p> <p>Even though religion is not the driving force behind the revolutions, religious leaders continue to defend protest in speeches that are disseminated via YouTube. Dr Tareq Al-Suwaidan, a leader of the Muslim Brotherhood in Kuwait, gave a speech in which he urged Arabs to continue demanding freedom, human rights and an end to corruption. He challenged the governments’ claim that revolutions will lead to instability and insecurity, and that new freedoms would lead to chaos. “The west is living with these rights in stability and security, and they are making progress,” he said. “Our religion calls for these rights. Our religion guaranteed them to us.”</p> <p>Al-Suwaidan’s tone is one of disbelief at dictators’ illogical statements and the contradictions in their claims. But his ridicule of government leaders is tame in comparison to the jokes made by Arabs all over the world following Al-Qaddafi’s speech. The jokes, too, involve religion. “Al-Qaddafi’s demands are simple — only that the people should say: There is no God but Al-Qaddafi,” Nael Shahwan tweeted in Arabic. Mohammad Awaad wrote, “Qaddafi ‘the god’ is a natural result of a media that has become accustomed to not saying no to a president, as if he is never wrong.” He continued, “I believe we have 22 gods” — one for each Arab country.</p> <p>The opposition, too, is armed with religious rhetoric, but mosque, Qur’an, and hadith have been central in the Arab world’s struggle for freedom and democracy. Religious leaders as well as lay people have found that the language of religion is also the language of revolution. After all religion is very often the spirit of Arab life, and the inspiration for most of its endeavours — jokes and revolutions included.</p> <p>------------</p> <p>© <strong>Shatha Almutawa</strong> is the editor of <em>Sightings</em> and a PhD candidate at the University of Chicago Divinity School.</p> <p>With grateful acknowledgements to <em>Sightings</em>, and the <a href="http://marty-center.uchicago.edu/">Martin Marty Center</a> at the University of Chicago Divinity School, Illinois, USA.</p> <em>ALSO<br /><br /></em><h2 class="title main">The pernicious 'good Muslim, bad Muslim' game</h2> <div class="meta"><h1 class="title primary-term"> <br /></h1> </div> <div class="cheader OmidSafi"> <div class="field author">By Omid Safi</div> <div class="field created">3 Feb 2011</div> </div> <div class="content"> <div style="padding: 0px; margin: 0px; border-width: 0px 0px 10px 10px;"> <ins style="display: inline-table; border: medium none; height: 15px; margin: 0pt; padding: 0pt; position: relative; visibility: visible; width: 468px;"><ins id="google_ads_frame1_anchor" style="display: block; border: medium none; height: 15px; margin: 0pt; padding: 0pt; position: relative; visibility: visible; width: 468px;"></ins></ins> </div> </div> <span class="print-link"></span> <div class="advertisement group-tids-8195+8194" id="group-id-tids-8195+8194"><div class="image-advertisement" id="ad-13306"><a href="http://www.ekklesia.co.uk/ad/redirect/13306/t8195,8194?url=node/14078"><br /></a></div></div> <div class="field field-type-text field-field-body"> <div class="field-items"> <div class="field-item odd"> <p>One of the lower points in the Park51 Center controversy was the comment by New York Governor David Paterson: “This group who has put this mosque together, they are known as the Sufi Muslims. This is not like the Shiites…They’re almost like a hybrid, almost westernised. They are not really what I would classify in the sort of mainland Muslim practice.”</p> <p>In a few short sentences, the governor managed to offend Sufis, Shi’i Muslims, as well as westernised Muslims, non-westernised Muslims, and “mainland Muslims” (whoever they are). Paterson overlooked the fact that some Shi’i Muslims are mystically inclined, and that six million American citizens are Muslims, thus there is no question of “westernising” or “almost westernising” for them. There is a more disturbing implication hiding in his assertion: the ongoing way in which the general demonisation of Muslims, of the kind now routine on Fox News, is accompanied by an equally pernicious game of Good Muslim, Bad Muslims.</p> <p>There are many versions of this game, but the basic contour stays the same: The assertion that the general masses of Muslims are evil, terrorist-supporters, anti-western, patriarchal, misogynist, undemocratic, and anti-Semitic; and that these masses are set off and defined against either the solitary, lone Muslim good woman or man. The 'Good Muslim' is often an individual, or a small circle, because to admit that the larger group of Muslims could be on the right side of the human-rights divide is to have the house of cards of the Muslim demonisation game collapse on itself.</p> <p>There are endless scenarios of this fictitious bifurcation: <em>Reading Lolita In Tehran</em> is 'Good Muslim', unspoken, nameless, faceless masses of Muslims are patriarchal, bad Muslims. Irshad Manji is an Israel-loving 'good Muslim' who suggests that Muslims could be blamed for the holocaust, while the majority of Muslims are bad Muslims. Salman Rushdie and Orhan Pamuk are 'good' secular or ex-Muslims, defined against the masses of Muslims. It is worth noting how easily and how frequently the 'good Muslim' solitary figure ends up being prominently featured on the op-ed pages of the New York Times.</p> <p>Sarah Palin famously addressed “Peace-seeking Muslims” on Twitter: “pls understand, Ground Zero mosque is UNNECESSARY provocation; it stabs hearts. Pls reject it in interest of healing.” In her inarticulate bifurcation, supporters of Park51 were defined as being outside the “peace-seeking” Muslim category.</p> <p>The latest version of this bifurcation game of Good Muslim, Bad Muslims is that of pitting Muslim mystics (Sufis) as the “good Muslims” against the majority of Muslims cast as villains. Sufi tradition offers incredible reservoirs for mercy, love, and pluralism. Yet it is inaccurate, and politically appropriative, to present Sufism as disconnected from politics or wider social concerns at best, and as agents of the Empire at worst.</p> <p>This type of a presentation was prominent in the discussion about Imam Feisal Abdul Rauf, the visionary American Muslim leader behind Park51. Time and again in the presentation of Imam Feisal and his wife Daisy Khan, we were reminded by the New York Times that they represented Sufi Islam, a gentle kind of Islam, nothing like the scary monster of political Islam: “He [Abdul Rauf] was asked to lead a Sufi mosque.” Daisy Khan is described as “looking for a gentler Islam than the politicised version she rejected after Iran's revolution.” Another New York Times article was even more explicit in marking the couple as worthy “good Muslims”: “They founded a Sufi organisation advocating melding Islamic observance with women's rights and modernity.” </p> <p>The suggestion that Sufi teachings are somehow immune to politics, that Sufis have been unconcerned with social issues and questions of justice and politics are problematic. Historically speaking, Sufis have been fully engaged in both challenging political powers and alternately legitimising political power throughout their history. The legacy of prominent Sufis like Abu Sa’id Abi ‘l-Khayr has been used in legitimising political powers, and Sufis such as ‘Ayn al-Qudat Hamadani and Abd al-Qadir al-Jaza’iri have spoken truth to power. In both cases, Sufis have not remained aloof from politics.</p> <p>The Park51 controversy exposes many underlying assumptions about religion in the public space and politics, particularly in the case of Muslims, who are given two options in this superficial bifurcation game: to be politically destructive in the manner of terrorists or 'Islamists', or to be politically quietist, acquiescing in the face of power. In this 'Good Sufi/Bad Muslims' dichotomy, Sufis are asked to line up in the politically quietist camp, so that they can be validated. </p> <p>This dichotomy ignores a third group of Muslims: Those who, whether mystically inclined or not, want to neither destroy the world nor acquiesce to the wishes of the Empire, but rather seek to redeem the world by speaking truth to power. This group speaks out of the love of God and cries out for the suffering of humanity, defiantly and prophetically standing up for justice and liberation. </p> <p>And here is where the canard of 'Moderate Muslims' comes to play: Ever since 9/11, we have been asked time and again where the 'moderate Muslims' are, and why they are silent. No matter how often, and how loudly, Muslim organisations and individuals condemn terrorism, the likes of Thomas Friedman can still famously, and inaccurately, state: “The Muslim village has been derelict in condemning the madness of jihadist attacks… To this day - to this day - no major Muslim cleric or religious body has ever issued a fatwa condemning Osama bin Laden.” No presentation of factual data seems to persuade these critics that Muslims did, do, and will continue to speak out loudly and officially against terrorism. The reason their critics do not hear the moderate Muslims is because they are not listening.</p> <p>Moving beyond the question of Muslims condemning terrorism, there is the larger question of what exactly makes someone a 'moderate' Muslim? In its current usage, the term 'moderate Muslim' is as meaningful as a purple polka dot unicorn. If the term moderate implies a balancing point between two extremes, it is a hopelessly vague term in the post-9/11 landscape. If one of the two extremes away from the 'moderate Muslims' is easy to imagine (terrorism, Bin Laden, etc.), the other extreme is ill-defined. What are moderate Muslims moderating? If one extreme is terrorism, then what is the other extreme? </p> <p>'Moderate Muslims' are often defined, and confined, to be supporters of US foreign policy, vis-à-vis some important issues, such as supporting US global military presence, the wars in Iraq and Afghanistan, and the Palestinian-Israeli issue. To dare suggest that the United States is today the world’s only military Empire with hundreds of military bases in other countries, or that we have in fact become the Military-Industrial Complex that Eisenhower warned us about, or heaven forbid, that the Palestinians suffer from decades-long, unbearable occupation and violations of human rights, is to define one outside the safe (and lucrative) safe-zone of 'moderate Muslim'. Sadly, even the safe-zone is not so safe. Imam Feisal has been sent on political missions abroad by the State Department, yet even he was not safe from being branded by Fox News as a terrorist sympathiser. </p> <p>If our public discourse about religion and politics is to evolve to a more subtle and accurate space, it must get to the point where religious voices that speak from the depths and heights of all spiritual traditions can do more than simply acquiesce in the face of the Empire. They can, and should, speak for the weak, and give voice to the voiceless. </p> <p>REFERENCES</p> <p>Fatemeh Keshavarz, <em>Jasmine and Stars: Reading More than Lolita in Tehran</em> (North Carolina: The University of North Carolina Press, 2008).</p> <p>Mahmood Mamdani, <em>Good Muslim, Bad Muslim: America, the Cold War, and the Roots of Terror</em> (New York: Three Rivers Press, 2005).</p> <p>Omid Safi, <em>The Politics of Knowledge in Premodern Islam</em> (North Carolina: The University of North Carolina Press, 2006).</p> <p>CBS New York, “Paterson: ‘Mosque Developers Hybrid, Almost Westernized’ Muslims,” 26 August 2010.</p> <p>Sarah Palin, “Peace-seeking Muslims, pls understand, Ground Zero mosque is UNNECESSARY provocation; it stabs hearts. Pls reject it in interest of healing,” Twitter, 18 July 2010.</p> <p>Michael M. Grynbaum, “Daisy Khan, An Eloquent Face of Islam,” The New York Times, 12 November 2010. </p> <p>Thomas L. Freedman, “If It’s a Muslim Problem, It Needs a Muslim Solution,” The New York Times, 8 July 2005.</p> <p>Dwight D. Eisenhower, “Military-Industrial Complex,” 1961 speech.</p> <p>Dozens of Islamic Statements Against Terrorism, compiled by Charles Kurzman, University of North Carolina. <a href="http://www.unc.edu/%7Ekurzman/terror.htm" title="http://www.unc.edu/~kurzman/terror.htm">http://www.unc.edu/~kurzman/terror.htm</a></p> <p>-----------</p> <p>(c) <strong>Omid Safi</strong> is a Professor of Religious Studies at the University of North Carolina, USA. He served as the Chair of the Study of Islam Section at the American Academy of Religion from 2002-2009. He is the author of <em>Memories of Muhammad: Why the Prophet Matters</em> (HarperOne, 2009). </p> <p>With grateful acknowledgements to <em>Sightings</em>, and the <a href="http://marty-center.uchicago.edu/">Martin Marty Center</a> at the University of Chicago Divinity School, Illinois, USA.</p> </div> </div> </div> <div class="content"> <div style="padding: 0px; margin: 0px; border-width: 0px 0px 10px 10px;"> <ins style="display: inline-table; border: medium none; height: 15px; margin: 0pt; padding: 0pt; position: relative; visibility: visible; width: 468px;"><ins id="google_ads_frame2_anchor" style="display: block; border: medium none; height: 15px; margin: 0pt; padding: 0pt; position: relative; visibility: visible; width: 468px;"><br /></ins></ins> </div> </div>pelunggulhttp://www.blogger.com/profile/06518718995914530791noreply@blogger.com0tag:blogger.com,1999:blog-37201653.post-75883207205666613072011-01-13T18:10:00.000-08:002011-01-14T19:13:49.417-08:00Champa Cerita Yang Panjang 3Pada 7hb januari 2011 , saya telah diberi kesempatan oleh Allah untuk menjejaki bandar Ho Che Ming , Vietnam.<br /><br />Ketika meronda pasar malam, berhampiran dengan Banth Tham Market, saya telah menemui sepasang peniaga bangsa Cham Vietnam, nama isteri Sarah Mat Deris. Mereka menjual telekung sembahyang, ada yang bersulam bunga dari 9 kuntum sampai 33 kuntum. Ada yang berkerawang. Mereka hanya punya meja kecil di hujung kawasan pasar malam . Mereka mengatakan mereka tidak mempunyai tempat niaga secara sah, jadi mereka terpaksa berhati-hati dari pihak penguat-kuasaan bandaraya, sentiasa sedia untuk lari menyelamatkan barangan perniagaan sekiranya perlu.<br /><br />Mereka berasal dari penempatan masyarakat Cham yang berada hampir dengan jambatan pada jalan yang menghubungi pusat bandar dan airport. Ketika mula-mula sampai, sewaktu melalui jalan tersebut, kami sudah pun perasan sebuah masjid berwarna hijau, yang mana diver teksi memberitahu tahu kami yang bangunan itu adalah 'arab'.<br /><br />Di sebelah hujung jalan yang satu lagi di kawasan pasar malam tadi, saya jumpai seorang lagi perempuan Cham yang bertudung berniaga telekung. Sementara peniaga yang sahnya, terdapat 2 gerai, satunya Kiah dan satunya saya tidak bertanya nama, pasangan ini masih muda; yang lelakinya berkopiah, berwajah cerah dan yang perempannya bertudung sempurna. Kesemua peniaga Cham yang saya temui ini bercakap melayu dengan baik, dengan pelat mereka yang agak tebal.<br /><br />Keesukannya kami ziarah penempatan mereka, rumah-rumah mereka kebanyakannya dibina dengan konkrit, dan mempunyai lorong-lorong yang sangat sempit, yang hanya mampu untuk pejalan kaki berselisih jalan. Ruang dalam rumah juga terhad tetapi rumahnya bertingkat-tingkat. Bagaimanapn nampaknya keadaaan mereka jauh lebih selesa daripada masyarakat Cham di Kemboja, yang sangat daif<br /><br />Saya berbual dengan suaminya Sarah di depan hotel pada hari kami terbang balik ke tanahair. Dia menceritakan yang anak perempuanya berlajar di Terangganu, di Pondok Dar as-Salam, yang diasaskan oleh Baba Abdul Rahman Pombeng. Dia menanyakan peluang belajar agama untuk anak saudaranya yang sudah mampu membaca arab (rupanya baca al-Quran) di mana-mana pusat pengajian di Malaysia,<br /><br />Saya merasakan suatu galasan berat yang baru saya sedari, galasan harapan masyarakat Cham di Kemboja dan Vietnam di atas bahu kita dalam usaha mereka menghayati agama. Saya juga tersedar betapa luasnya pengaruh bahasa Melayu sebagai lingua franca bagi masyarakat Islam di rantau kita.<br /><br />Kita , masyarakat Islam di Malaysia, hendaknya bersedia berperanan sebagai abang kepada masyarakat Islam di rantau kita. Harapan mereka terlalu tinggi kepada kita.pelunggulhttp://www.blogger.com/profile/06518718995914530791noreply@blogger.com0tag:blogger.com,1999:blog-37201653.post-41468047347580418482010-10-19T18:25:00.000-07:002010-10-19T18:46:23.018-07:00Pertemuan Yang Menyegarkan IISaya sempat bertanya Dr.Zaghloul tentang beberapa pandangan belia. Antaranya beliau bercerita tentang keberkesanan dakwah Yusuf Islam di England, termasuk pengurusan hotel olehnya. Bagimana pekerja hotel tersebut memakai pakaian menutup kepala walaupun dari kalangan bukan Islam kerana ianya adalah arahan pentadbiran. Bagaimana suara azan melalui sound-pipe diperdengarkan ke setiap bilik menjelang waktu sembahyang.<br /><br />Beliau melahirkan rasa tidak setuju beliau dengan beberapa amalan yang dilakukan oleh ulama Hejaz dan Yaman, bagi beliau penduduk Hejaz menjadi cenderung kepada sufi kerana protest mereka terhadap penguasaan pihak Najd, bukan bertunjangkan kefahaman. Beliau mengeritik kerana dalam majlis yang dianjurkan dan dihadiri oleh ulama terkemuka dari pelbagai tempat, banyak diisi dengan madih (seakan nasyid memuji Rasululullah), bagi beliau adalah lebih tepat dan bermanafaat sekiranya ulama yang belbagai tersebut diberi peluang untuk berkongsi ilmu dan 'ibrah. Beliau meluahkan pandangan beliau dengan penuh semangat dan emosional. Itulah antara kekuatan seorang yang sudah berusia 77 tahun untuk terus aktif menulis dan menyampaikan ilmu dengan penuh kegigihan.<br /><br />Beliau mengatakan keperluan kepada perpaduan ummah, termasuk berkerjasama dengan puak yang belbagai, salafi-nya, tabligh-nya, sufi-nya dan lainnya. Beliau bersangka baik terhadap Syaikh Muhammad bin Abdul Wahab, yang dikatakan seorang muslih di zamannya yang diselubungi sepenuhnya oleh kejahilan dan kesesatan. Begitupun bagi Dr.Zaghloul, tulisan dan ajaran Syaikh Muhammad Abdul Wahab tidak relevan dengan zaman kita.<br /><br />Kita menyebut tentang Almarhum Tengku Abdul Rahman, bagaimana beliau begitu gigih dalam kerja-kerja mengislamkan masyarakat yang bukan Islam dan pada masa yang sama beliau masih 'enjoy' corak kehidupan yang liberal. Semoga Allah menilik beliau dengan tilik rahmat!<br /><br /><br />Tidak banyak yang berubah, Dr.Zaghloul masih bersemangat, bahkan beliau berjanji akan datang semula ke Malaysia sekiranya ada jemputan selepas musim Haji ini. Dr.Zaghloul yang ingatannya sangat kuat, seorang yang banyak berzikir, seorang guru yang pengasih, seorang peribadi bapa yang perihatin........pelunggulhttp://www.blogger.com/profile/06518718995914530791noreply@blogger.com0tag:blogger.com,1999:blog-37201653.post-91402248667050759422010-10-05T23:38:00.000-07:002010-10-06T00:13:21.921-07:00Pertemuan Yang Menyegarkan ISaya sepatutnya ke Cambodia lagi pada 23hb.Oktober yang lalu. Taqdir Allah menentukan yang ayah kepada pegawai yang sepatutnya menjadi 'contact person' di sana telah meninggal pada 21hb. Pada 22hb, saya menelefonnya dan dia memberitahu yang dia berada di kuil di kampongnya. Sami belum memutuskan hari baik untuk mengurus jenazah ayahnya, belum juga ditentukan semada untuk di bakar atau ditanam. Kami terpaksa menangguhkan pemergian ke sana.<br /><br />Pada 20hb sebelum itu saya menerima SMS daripada saudara yang dikasihi yang guru saya, Dr.Zaghloul Raghib El-Naggar akan ke Kuala Lumpur pada 23hb sehingga 27hb, saya menjadi sangat berat hati. Bagaimana mungkin saya tidak berjumpa dengan peribadi yang sangat berjasa dalam hidup saya? Sedangkan saya telah berjanji dengan beberapa kenalan untuk ke Cambodia pada tarikh yang sama?<br /><br />Saya mampu berdoa kepada Allah supaya saya memperolihi apa yang terbaik, Tuhan menentukan saya tidak ke Cambodia, tiket penerbangan ke K.L pergi balik dapatlah saya manafaatkan untuk datang ke KL untuk bertemu Dr. Zaghloul.<br /><br />Saya menghubungi pihak USIM untuk bertanya tentang kedatangan Dr. Zaghloul, nampaknya pegawai yang saya hubungi tidak tahu-menahu. saya menghubungi al-Fadil Ustaz Dr. Zulkifli al-Bakri, bekas pensyarah USIM dan beliau telah menghubungi beberapa rakannya di USIM, tetapi mereka juga tidak tahu-menahu. Saya juga menghubungi Sdr. Dr. Mohd Fuad Abdullah, yang mana isterinya menjadi tenaga pengajar di USIM, isterinya juga bertanya khabar tetapi mereka juga tidak tahu. Saya layari web-site USIM, juga tiada berita. Yang ada sekadar Tun Mahathir akan dianugerahkan Doktor Kehormat. Nama Dr. Zaghloul langsung tidak tersebut. Saya menelifon no. Dr.Zaghloul di Masir, tetapi tidak dapat dihubungi. Saya menelifon Dar as-Shuruq, penerbit buku-buku karangan Dr.Zaghloul tetapi mereka juga tidak tahu menahu.<br /><br />Aduhai, saya mampu berdoa. Pada 24hb, saya menelifon Hotel Marriot untuk bertanya kemungkinan Dr.Zaghloul menginap di sana, juga tidak dapat. Hanya saya dimaklumkan yang ustaz Adel al-Moallim, dari Dar as-Shuruq ada booking di hotel tersebut. Sebelum Maghrib, saya dapat menghubungi Adel, dan dia maklumkan yang Dr. Zaghloul berada di Hotel Pullman, Putrajaya. Itulah perkhabaran yang terawal yang saya terima yang dapat mengesahkan yang Dr.Zaghloul memang berada di Malaysia.<br /><br />Saya menelifon ke Hotel Pullman, dan dapat bercakap dengan isteri Dr.Zaghloul. Dr. Zaghloul masih di USIM kerana rehearsal. Malam itu saya telefon lagi, dan pihak hotel memaklum yang Dr.Zaghloul telahg keluar dan telah meninggalkan pesanan untuk saya hubungi beliau pada no tel Ustaz Syed Tarmizi, Alhamdulillah saya dapat bercakap dengan Dr.Zaghloul. Keesukannya pagi-pagi lagi saya dan isteri menziarahi beliau di bilik hotelnya.<br /><br />Prof Che Husna, UKM dan suami Prof W.Mokhtar juga datang menziarahi Dr.Zaghloul di Hotel. Agaknya mereka ingin mengenali siapakah Dr. Zaghloul yang sangat saya kasihi ini. Kesukan harinya saya ziarahi lagi Dr.Zaghloul, saya datang bersama abang saya serta Ustaz Dr.Luqman UM dan Ustaz Dr. Abdul Rahman Mahmud. Kami bawa Dr.Zaghloul ke majlis Hari raya PUM di Shah Alam.pelunggulhttp://www.blogger.com/profile/06518718995914530791noreply@blogger.com0tag:blogger.com,1999:blog-37201653.post-40622989878716343672010-07-30T01:24:00.000-07:002010-08-11T20:46:52.244-07:00Chmapa Cerita Yang Panjang IISaya telah menziarahi Kemboja untuk kali kedua pada minggu lepas. Lawatan kedua dengan perspektif yang kedua, berbeza daripada yang pertama.<br /><br />Saya ditunggu oleh seorang pegawai atasan kerajaan di sana yang belum pernah saya temui kecuali gambarnya yang di e-mail kepada saya, dia menunggu saya sebelum imigresen check point lagi, dan saya dibawanya melalui pemeriksaan imigresen tanpa sebarang masa menunggu. Pelik ! Seakan-akan VIP lah agaknya saya , atau prominent businessman. Sedangkan saya ke sana dalam keadaan serba kekurangan<br /><br />Awalnya saya berniat untuk menumpang di rumah rakan lama saya. Dr. Nasir Hassan , tetapi beliau telah berangcangan untuk balik ke KL dengan flight yang saya, maka kami sempat bertemu tangan berlapiskan cermin pemisah di antara arrival passage way dan departure room.<br /><br />Pegawai itu membawa saya ke hotel Holiday Villa, hotel yang dipunyai oleh usahawan Malaysia. Bayarannya USD40/malam sekali dengan sarapan pagi.<br /><br />Keesukan paginya saya menemui rakan baru saya ini di lobby jam 7 pagi, kemudiannya kami menyertai 2 orang usahawan tempatan untuk ke ladang pokok karas. Aduhai mewahnya kereta kawan baru saya dan begitu juga kereta 2 usahawan. Seakan-akan itulah taraf hidup pegawai tinggi dan usahawan di sini, terlalu berbeza dengan kehidupan rakyat biasa yang sya telusuri dalam lawatan saya yang pertama dulunya. Kami melalui jalan yang agak sesak, melalui mahkamah tentera yang pagi itu membicarakan bekas pengarah penjara di zaman Pol Pot. (tengahari itu saya mendapat makluman yang dia dijatuhkan penjara 31 tahun). Kemudian menuju ke Sihanoukville. Jalanraya semakin sempit dan terdapat dua kali kutipan tol.<br /><br />Saya ke sana kerana diminta seorang rakan supaya saya menilai keupayaan perlaburan dalam industri gaharu. Kami telah pergi ke suatu ladang seluas 40 hektar tertanam dengan pokok karas dari species Aquialaria Crassna. Ketika kami di sana , tuanpunya ladang telah didatangi oleh sekumpulan orang tengah yang berminat untuk menjadi broker pokok tersebut.<br /><br />Kami singgah sebentar dalam perjalanan balik ke Phom Penh di sebuah ladang yang lain milik tuan yang sama seluas 50 hektar. Nampak sangat lah yang golongan kaya di Cambodia memang kaya.<br /><br />Setiba di Phom Penh di sebelah petangnya saya dibawa sekeliling bandar Phom Penh dan singgah makan di kedai kepunyaan seorang dari Kedah yang berkahwin dengan perempuan tempatan dan tinggal kekal di sana. Rakan baru saya mengajak saya keluar pada sebelah malam, saya meminta uzur dengan alasan yang saya perlu membaca sesuatu pada malam itu sempena malam besar, nisfu as-Syaaban.<br /><br />Pagi keesukannya saya telah melawat ke pasar besarnya, bangunan yang reka-bentuknya agak ganjil dan terserlah. Saya sekadar membeli beberapa helai kain dan 2 biji permata sapphire hitam yang kecil (sekadar 5.5 karat). Kawan baru saya sangat beriya-iya mengajak saya ke rumah beliau yang berhampiran dengan stadium olimpik. Memandangkan saya berdepan dengan,masaalah perut yang meragam, beliau telah menghubungi seorang doktor, rupanya seorang doktor tentera yang berpangkat Colonel, dan merupakan doktor peribadi Hun Seng.<br /><br />Dalam perjalanan ke airport, rakan saya telah menjemput sahabatnya untuk menyertai kami, dia adalah seorang berketurunan cina, hartawan dan aktiviti utamanya 'money lending' dengan kadar faedah 2% sebulan. Orangnya sudah berumur dan sangat sopan dan bertertib, Jauh dari wajah 'along' yang saya bayangkan sebelum ini.<br /><br />Dalam pemusafiran ini, saya sempat bertemu dengan 2 orang Melayu Cham, seorangnya adalah lepasan Maahad Tahfiz di Markaz Tabligh Yala kemudian memondok di Pondok Khali Mat Kedi, Pattani. Dia datang ke Malaysia dalam rangka mencari bantuan kewangan.Beliau duduk di sebelah tempat duduk saya dalam penerbangan ke phom Penh. Seorang lagi , Marzuki, dia adalah seorang guru dan peniaga batu permata dan tahu tentang perusahaan gaharu di Kemboja. Banyak maklumat tentang dua perkara ini sempat saya cungkil daripada beliau. Saya bertemu beliau di airport sebelum berlepas balik.<br /><br />Cambodia adalah cerita panjang yang penuh kenangan bagi rumpun bangsa kita, insyaallah semoga saya sempat lagi menziarahi tanah yang penuh coretan itupelunggulhttp://www.blogger.com/profile/06518718995914530791noreply@blogger.com0tag:blogger.com,1999:blog-37201653.post-32857844225747875232010-06-23T03:12:00.000-07:002010-06-23T15:52:53.718-07:00Champa Cerita Yang Panjang ISaya diberitahu oleh gemulah ayah yang kita dari sebelah Mak Haji (panggilan kami begi nenek sebelah ayah, yang nama tubuhnya Hajjah Halimah Binti Dolah) dan sebelah Cik Wa (panggilan kami untuk datuk sebelah ayah) ini keturunan Cina Murun dari satu pihak, sementara disebelah Tok Nyang Tok Maya pula berketurunan keling kabul. Mak juga dari sebelah Tok Ayah Yeh (Datuk sebelah mak, namanya Hj Idris Hj Abdul Rahman) juga berketurunan Cina Murun. Katanya Gemulah Tok Imam Fauzi (Imam Mukim Padang Enggang) telah membuat family-tree untuk keturunan Cuina Murun ini.<br /><br />Cina Murun ini datang dengan kapal, berpakaian serba hitam dan sememangnya sudah beragama Islam. Sehingga kini saya sendiri tidak tahu siapakah sebenarnya yang dikatakan Cina Murun ini. Sayapernah pada suatu masa dahulu agak-agak yang mereka adalah orang dari kawasan Kemboja. Mak dan ayah juga berpesan yang keturunan kita tak boleh makan ikan kekacang, katanya ikan kekecang ini pernah menyelamat tok moyang kita ketika kapal karam di tengah lautan. Saya telah bertanya penjual ikan di Wakaf Che Yeh untuk mengenal ikan kekacang, ianya jenis ikan yang badannya agak bulat dan agak panjang, dagingnya tidak begitu sedap. Dia memberitahu yang ikan ini banyak digunakan untuk membuat fish-ball berserta ikan haruan tasik (haruan ini namanya sahaja haruan, ianya ikan laut).<br /><br />Ketika saya menghadapi peperiksaan LCE (sama dengan PMR sekarang) di sekolah, saya ada lompat pagar sekolah di sebelah malam merayau-rayau di sekitar sekolah, dan ada pada suatu malam itu sempat berbual panjang dengan asykar (mungkin polis hutan?) yang bertugas menjaga kem pelarian muslim kemboja yang terletak di belakang sekolah kami. Ketika itu Perkim begitu berjasa dalam menyelenggarakan kemasukan dan mengasimilasikan pelarian dari Kemboja ini dalam masyarakat kita.Ini adalah antara jasa Tungku Abdul Rahman.<br /><br />Setahun dua kemudian, masyarakat Kelantan kecoh yang tangki-tangki air di beberapa tempat di Kelantan telah dicemari dengan bahan tertentu yang dikatakan telah dilakukan oleh orang Kemboja. akibatnya 'sianu' lelaki yang meminum air itu telah kerelo' (mengecil dan masuk ke dalam). Timbul kecurigaan terhadap orang Kemboja yang menjaja hendoi gantung yang masuk keluar kampong. Alhamdulillah fitnah jahat ini tidak berpanjangan.<br /><br />Masyarakat Kemboja di Kelantan adalah masyarakat yang gigih berusaha dan berniaga , sehingga kini kita akan dapati bilangan yang significant daripada peniaga pasar malam dan pasar tani di Wakaf Che Yeh adalah orang Kemboja. Mereka masih bertutur antara satu sama lain dalam bahasa mereka. Mereka banyak tertumpu duduk di Penambang, di sekitar Kampong Bunga Mas. Saya pernah ke sana untuk menghadiri majlis akad nikah seorang saudara baru berketurunan Cina dari K.L yang berkahwin dengan seorang gadis kemboja. Saya diajak oleh saudara Dr. Muhammad Fuad Yeoh. Bapa pengantin perempuan itu menternak ikan talapia merah di dalam sangkar di Sungai Kelantan. Saya bertanya kenapa mereka buat rumah di situ, memandangkan kawasan itu adalah kawasan banjir. Dia menjawab kerana tanahnya agak murah dan orang Melayu tidak begitu suka tinggakl di kawasan itu, sedangkan katanya banjir itu paling lama pun seminggu, kemudain keringlah ia.<br /><br />Pada tahun lepas, saya bersama isteri, Kak Yah (kakak saya) , Idah, Cik Esah (kakak ipar), Alya dan Siti Hajar telah melawat Kemboja. Kami memang hendak melihat negeri yang masyhur dengan Angkor Wat ini, dan juga mahu 'mengacau' rakan lama saya Dr. Nasir Hassan yang memang bertugas dengan WHO dan berpejabat di Phom Penh. Kami memang berjaya mengacau Dr. Nasir, itupun kerana dia seorang yang baik hati.<br /><br />Saya tidak pernah terbayang sebelum ini yang ada negara yang mana harga barang dan sara hidup yang mahal sedangkan pendapatan rakyatnya yang sangat rendah. Saya tidak pernah terbayang di negara yang rakyatnya berjuang untuk memenuhi keperluan hidup akan terdapat begitu banyak kereta Lexus di dalam bandarnya. Saya tidak pernah terbayang bagaimana political vision seorang anak watan yang terlatih dalam seni persembahan yang mengelarkan dirinya Pol Pot (political potential) mempunyai keupayaan untuk menghancurkan negara dan bangsanya sendiri dengan begitu dahsyat. Kemboja adalah negara yang ada sudut-sudutnya yang di luar kemampuan khayal saya untuk membayangkan apa yang berlaku.<br /><br />Saya terasa amat sesak dada ketika melawat the killing field dan sekolah yang digunakan untuk menyeksa rakyat sendiri. Sezalim-zalim Fir'aun pun dia zalim dan ganas kepada Bani Israel, kaum pendatang dan dia juga berjaya memakmurkan negerinya sehingga terbina monumen yang hingga kini kita kagumi itu.<br /><br />Kami berada di Phom Penh untuk 3 hari , kami telah menaiki bas mini untuk ke Siam Reap. Di tengah perjalanan, Cik Esah tak tertahan hendak kencing. Saya memberitahu driver secara lisan dan isyarat. Selepas beberapa lama dia menghentikan basnya di tengah kawasan bendang, dan menunjukkan jari ke kawasan belukar dengan mengatakan 'toilet'. Apabila dia faham yang ingin kencing itu adalah seorang perempuan, dia ketawa kecil dan akhirnya berhenti di sebuah station minyak. Mengikut Dr. Nasir hampir 70% rumah di kemboja tanpa kemudahan tandas, dan kawasan di luar 7km daripada bandar tidak mempunyai bekalan elektrik.<br /><br />Kami disambut di Siam Reap oleh Tourist guide yang bernama Yusuf. Yusuf ini pernah menghafal Quran di Sg. Golok, kemudian belajar di Pondok Pasir Tumbuh dan kemudiannya berkerja di kilang di Shah Alam. Dia adalah seorang pemuda yang kacak dan beradab-sopan. Shukri yang menjadi pemandu mini bus kami juga pernah belajar di Ulu Tiram Johor selama 8 tahun. Kedua-dua mereka ini banyak sangat banyak menolong dan melayan kerenah kami dengan baik sekali.<br /><br />Saya suka dengan suasana di Siam Reap, bandarnya yang terdapat quater Peranchis yang nyaman dan tersusun. P'sar (ejaan pasar di sana) yang banyak serta dengan belbagai pilihan dari batu permata, seluar bundle, kain dan lain-lain kraf-tangan. Semua jual-beli menggunakan dollar Amerika. Ganjil sungguh, negeri yang mujur-mujur survive sahaja ekonominya tetapi main currency-nya adalah dollar!<br /><br />Di Tonle Sap saya terpegun kepada kehidupan masyarakat airnya, bagaimana kah agaknya kualiti air di situ di usim kemarau yang panjang?. Tonle Sap membekalkan air minuman, lain-lain kegunaan rumah dan juga sebagai tandas, ianya juga merupakan medan mencari punca menyara hidup. Pernah disiarkan di dalam akhbar the Star yang ikan-ikan air tawar terbesar di dunia ditemui di sini, sebelum itu ramai yang beranggapan yang ikan air tawar terbesar terdapat di sungai Amazon , Amerika Selatan.Terdapat 20 keluarga muslim di dalam kampong terapung di sini.<br /><br />Kami dibawa melihat perusahaan sutera di sini. Apa yang menarik bagi saya ialah penggunaan warna-warna pencelup kain dari bahan tempatan, terutama dari bahagian tumbuh-tumbuhan.<br /><br />Pada hari isteri saya dan geng perempuannya ke Angkor Wat, ianya jatuh pada hari Jumaat, saya tidak berminat sangat untuk melawat Angkor Wat. tetapi saya tidak mahu ketinggalan maklumat, untuk itu saya sudah membeli buku khusus tentang Komplek Angkor Wat. Saya minta Yusuf hantarkan saya ke Masjid. Di sana saya diperkenalkan kepada Imam Musa, seorang Imam yang tajam pengamatannya dan seorang yang berkebolehan dalam mentadbir. Imam Musa mengajak saya untuk ke sempadan Thailand, dekat pekan Poipet untuk menziarahi pondok Darul Ulum. Kami singgah sebentar di Masjid perkampongan orang Islam untuk diagih-agihkan kain mengkana sembahyang untuk masyarakat di situ. Mengikut Imam Musa ia adalah sumbangan dari orang Malaysia.<br /><br />Imam Musa bercakap dengan nada menyanjung menyebut-nyebut Dr. Harun Din yang banyak menyumbang jasa kepada masyarakat Islam di Kemboja, termasuk usaha membina masjid-masjid untuk masyarakat Islam di sini. Kami sampai ke Darul Ulum sebelum jumaat, sempat mendengar khutbah dlam bahasa Cham. Kami dijamu dengan makanan yang dibawa dalam dulang oleh keluarga-keluarga yang tinggal di kawasan pondok ini. Mereka begitu ramah dan mesra walaupun dalam segala kedaifan dan kesusahan. Mengikut Dr. Nasir, purata seorang rakyat Kemboja memakan 200 gram daging dalam masa setahun. Orang Islam menikmati daging hanya dari pembahagian daging korban. Sehari suntuk bersama Imam Musa membawa begitu sarat makna kepada saya.<br /><br />Kami juga dibawa ke Cultural Village, melihat seni bina yang hampir sama dengan seni bina tradisioanal kita dan melihat persembahan budaya dan adat-istiadat mereka yang tidak jauh daripada amalan masyarakat kita. Umpamanya sireh susun di atas anak kasa , adat merenjis dan lain-lainnya. Rupanya budaya kita sangat hampir kepada mereka ini<br /><br />Cuti sekolah baru-baru ini kakak sulung saya, budak mek, dan abang nul serta isterinya telah menziarahi Siam Reap. Saya belum bertanya khabar apa pengalaman mereka di sana. Semoga keakraban masyarakat Melayu Kelantan dan masyarakat cham Islam di kemboja akan kembali bertaut mesra sebagaimana dukunya. Jarak perjalanan dan kaeadah pengangkutan di zaman dahulu tidak menghalang mereka untuk berpergi-mari.<br /><br />Insyaallah , saya akan menulis tentang apa yang saya temui tercatit dalam kitab Syaikh Ahmad al-Fatani yang berkaitan dengan masyarakat Champelunggulhttp://www.blogger.com/profile/06518718995914530791noreply@blogger.com3tag:blogger.com,1999:blog-37201653.post-80224914777179559962010-04-15T17:17:00.000-07:002010-04-16T19:30:07.829-07:00Ayahku :Hassan bin AhmadAyah lahir pada tahun bah merah. yakni 1926. Dia dilahirkan di Muar Johor. Ketika itu keadaan kehidupan agak sukar di Kelntan, maka sebahagian daripada penduduknya berhijrah ke Perak, umpamanya adik beradik Haji Idris( ayahnya ibu saya), ada yang berhijrah ke sebelah Selatan thai, untuk membuka kebun getah dan ada yang berhijrah ke Muar. Antara tokoh-tokoh yang berhijrah ke Muar ialah Hj Ahmad, ayah kepada Tuan Guru Hj. Abdullah Tahir Bunut Payong dan juga Tuan Guru Hj Idris Kota.<br /><br /><br /><br />Ahmad telah bercerai daripada isterinya Halimah sebelum Hassan dilahirkan. Hassan bukanlah nama pertama ayah, tetapi dia bertukar nama beberapa kali kerana sentiasa sakit yang dikatakan kerana tidak sekun (tidak sesuai) dengan nama . Kemudian dia dibawa balik ke Kelantan. Ibunya, Halimah menjaganya dengan sepenuh perhatian, hinggakan unutk bermain wau pun dia terpaksa bermain di halaman rumah sahaja.<br /><br /><br /><br />Ayah kemudiannnya telah bersekolah di Sekolah Kota, dia adalah seorang pelajar yang mampu dan dilantik menjadi ketua pelajar. Sekolah Kota hanya menyediakan pendidikan sehingga darjah 4, unutk ke darjah 5 dia terpaksa menyambung ke Sekolah Langgar. Halimah tidak membenarkan Hassan menyambung belajar di Lanngar, agaknya memandangkan Langgar agal jauh tambahannya Ahmad, bekas suaminya pula tinggal di Telipot yang tidak jauh dari Langgar. Kelayakan untuk menjadi guru pada zaman itu hanyalah pengajian sehingga darjah 5. Antara rakan sekelas ayah ialah Cikgu Muhammad Cik Gu Besar yang tinggal berhampiran round-about Kota.<br /><br /><br /><br />Ayahpun berkerja dari satu pekerjaan kepada satu pekerjaan. Ketika Perang Jepun Ayah bekerja membuat rumah batu, dan dawai telah tercucuk ke dalam sebelah matanya, yang menyebabkan dia hilang sebelah daripada penglihatan sepanjang hayat selepas itu. Ayah juga berkahwin pada umur yang sangat muda. Rasanya isteri awalnya adalah orang dekat Gertak No.1 , dekat Bunut Payong. Ayah kemudiannya kahwin dengan isterinya yang asal dari Perupok Bachok, dari isteri ini ayah memperolehi 6 orang anak. 5 daripada anak ayah dari perkahwinan ini mati ketika masih kecil. Seorang mati sebelum mecapai umur 20 tahun, yang kami kenali sebagai kak Nik Esaah(saya tidak sempat kenal Kakak yang ini). Ada orang yang menasihati ayah untuk mengelak kematian anak ketika masih bayi, dia hendaklah bersanding sekali lagi di cabang tiga.<br /><br /><br /><br />Isteri ayah ini juga akhirnya meninggal, ayah kahwin dengan orang Pasir Hor. Dari perkahwinan ini ayah memperolhi anak seorang, Abang Mat Noh. Perkahwinan ini tidak bertahan lama, ayah bercerai dan kemudiannya berkahwin dngen emak, Kalthom, dari Kg Kota. Emak pun sebenarnya juga pernah berkahwin, tetapi dia tidak pernah bercerita tentang hal ini.<br /><br />Dari perkahwinan ini lahirlah kami 4 beradik . Ayah seingat saya telah berkerja sebagai buruh di Pejabat Pertanian Lundang. Ayah mahir mengkahwini pokok-pokok kayu, pisau kahwin sentiasa berada di dalam poketnya. Lain-lain skop kerja ayah, say tidak tahu. Tetapi kerap juga ayah balik lambat, kerana ketua-ketua (terutama Wan Mahmud) minta tolong buat kerja di rumahnya selepas waktu pejabat.<br /><br />Untuk menambah pendapatan, emak menoreh getah di tanah Cik Gu Mat yang tidak jauh dari rumah dan juga di Kg Jelutong. Mak dan ayah juga mengoreng biji kopi , saya masih ingat biji kopi yang goreng dalam 'anak curang' (kawah kecil) bersama manisan kerek (gula melaka), garam, gula. Digoreng sehingga lekat, disejukkan kemudian ditumbuk dan ditapis. Kemudiannya selepas ayah membawa balik mesin untuk mengisar kepingan goreng kopi itu. Selain itu mak dan ayah juga membuat padi di tanah 4 keping dekat rumah Cik Gu Johan dan Tanah Dalam Paya. Mereka adalah dari generasi yang kuat bekerja secara fizikal, ya ayah hanya berbasikal untuk berulang alik ke tempat kerjanya di Lundang, kadang-kadang mengatih basikal beserta saya yang membonceng unutk menziarahi saudara-saudara di Bunut Susu.<br /><br />Ayah juga berbasikal ke Penambang setiap pagi jumaat untuk mendengar Dato Mufti Hj Nur mengajar kitab. Ayah kenal Dato Mufti secara peribadi. Dia mengatakan dia tolong kahwinkan anak-anak durian dan lainnya untuk kebun Dato Mufti di Kg Huda, Pasir Hor. Dia juga mengatakan yang dia belajar silat selendang tapee yang disertai oleh Dato Mufti. Keluraga kami juga agak rapat dengan Tok Guru Hj Idris Kota, memandangkan emak asal dari Kota, dan Mak Haji (nenek sebelah ayah) kenal dengan Hj Idris ketika mereka membuka tanah di Muar. Dato Guru Hj Idris datang ke rumah, untuk usaha tolak bala apabila sepasang ular senduk masuk ke dalam rumah berhampiran telaga. Sementara tapak rumah pula ditanda oleh Hj Cik Long, Kubang Kacang. Ketika tahklil arwah Mak Haji, yang menjadi syaikh tahlilnya ialah Pak Su Hj Ya, Guntung.<br /><br />Biasanya kami sekeluarga bersembahyang terawih di balaisah Pak Da Awang, Kg Baru. Biasanya ianya diimami oleh Pak Da Awang atau Ustaz Mat. Kemudian mak dan ayah bersembahyang di balaisah A.Rahman di Cabang Tiga Wakaf Che Yeh. Di sini antara guru yang mereka lazimi ialah Ustaz Ismail Mu'alimah dari Lorong Tok Semian, Kubang Pasu. Ayah dan emak sentiasa melazimi Balaisah ini, kemudiannya di up-gradekan dengan bangunan baru sebagai masjid di kawasan yang berhampiran.<br /><br />Seingat saya ayah adalah seorang orang kampong biasa yang bukan banyak ilmunya , begitupun dia hafal surah Yasin , asma al-Husna, beberapa doa yang tertentu dan sentiasa bangun bertahajjud, begitu jugalah dengan emak. Mereka juga sentiasa menjaga sembahyang berjamaah. Hanya emak sangat gigih belajar mengaji al-Quran. Awal yang saya ingat emak belajar mengaji dengan Mak Su Haji dari Batu 4, kemudian dengan Hj Ali, kemudian dengan Mak Jah dekat rumah, kemudian dengan Kak Mah Cik gu Johan dan Mak Ngah Haji Kubur Tok Panjang.<br /><br />Ayah belajar bawa motorsikal hanyalah ketika Abang Nul tinggalkan motorsikal di rumah kerana sambung belajar buat MSc di Amerika, waktu itu ayah sudah pencen. Sayalah yang mengajar ayah, saya belajar dari Abang Mat Nuh. Kemudian ayah bawa motor menggunakan lesen L sehingga akhirnya.<br /><br />Hari-hati tua ayah banyak dihabiskan dalam dia menikmati manjaga 2 orang cucu, anak kak Yah, Muaz dan Ibah. Dia pandai pakai lampin dan menjalani lain-lain kerja yang berkaitan penjagaan anak kecil. Dia akan balik awal selepas subuh dari masjid untuk "hendak jaga cucu kerana emak-nya bekerja".<br /><br />Dalam pada itu ayah mula merasa tangan kirinya kebas-kebas, bahkan ketika dia bersembahyang pun kadang-kadang tangannya terkulai jatuh. Sebelum itu yang seingat saya, ayah telah sakit perut yang sangat ketika bermalam di rumah Budak Mek (kakak sulung) di Kuala Terangganu, rupa-rupanya saluran apendik ayah pecah dan ayah dibedah di Hospital Kuala Terangganu. Ayah puleh semula sepenuhnya. Tetapi kebas tangannya yang sebelah itu berpanjangan, yang sebenarnya adalah penzahiran daripada masaalah jantung yang dihadapinya.<br /><br />Ayah diserang stroke, dia menderita hampir dua tahun, Dia kehilangan daya bertutur dengan separuh anggotanya lumpuh sepenuhnya. Daya pemikiran ayah juga teruk terjejas. Dia mengahdapi penyakit ini sehingga ayah bertyemu ajalnya. Ayah tidak mendapat rawatan di hospital, hal ini mungkin disebabkan beberapa orang tua yang berpengalaman yang datang menziarahi ayah yang sakit, telah berpesan supaya dipanggil segala waris kerana masa ayah sudah tiada. Rupa-rupanya yang berkata sedemikian itu telah meninggal sebelum ayah meninggal. Beberapa bomoh dan tukang urat dipanggil dari dekat dan jauh, bermacam-macam telahan dan kaedah yang mereka gunakan tanpa menunjukkan sebarang perubahan.<br /><br />Ayah meninggal dengan potret sebagai seorang yang sangat taat kepada emaknya, seorang yang cita kepada pendidikan tetapi terhalang, maka diterapkan cita-citanya itu ke atas anak-anak, seorang penghuni kampong yang menghayati ajaran agama dalam keupayaannya, seorang yang tajam pemikirannya, seorang ayah yang tegas, seorang Tok Ayah yang penyayang dan'caring', seorang yang terhimpit dengan belbagai ujian dalam kehidupan, seorang yang mempunyai kegemaran menjala ikan sehingga membuat jalanya sendiri, seorang yang ingin mencuba seperti mengkahwinkan tomato dengan kecubung, membuat mee dan lainya. Ayah adalah seorang 'orang besar' dalam takrifannya yang sendiri, semoga Allah mengampuni kesalahan ayah, menganjari kebaikannya dan menilik ayah dengan tilikan rahmat-Nya. Aminpelunggulhttp://www.blogger.com/profile/06518718995914530791noreply@blogger.com0