'Cinta Gila'

I can hear her heart beat for a thousand miles

And the heavens open every time she smiles

And when I come to her that’s where I belong

Yet I’m running to her like a rivers song

She gives me love, love, love, love, crazy love

She gives me love, love, love, love, crazy love

She’s got a fine sense of humour when I’m feeling low down

And when I come to her when the sun goes down

Take away my trouble, take away my grief

Take away my heartache, in the night like a thief

She gives me love, love, love, love, crazy love

She gives me love, love, love, love, crazy love
She gives me love, love, love, love, crazy love

She gives me love, love, love, love, crazy love

Yes I need her in the daytime

Yes I need her in the night

Yes I want to throw my arms around her

Kiss her hug her kiss her hug her tight

And when I’m returning from so far away

She gives me some sweet loving brighten up my day

Yes it makes me righteous, yes it makes me feel whole

Yes it makes me mellow down in to my soul

She gives me love, love, love, love, crazy love

She gives me love, love, love, love, crazy love

Abu Raihan al-Biruni

Abu Raihan Mohammad Ibn Ahmad al-Biruni was one of the well-known figures associated with the court of King Mahmood Ghaznawi, who was one of the famous Muslim kings of the 11th century A.D. Al-Biruni was a versatile scholar and scientist who had equal facility in physics, metaphysics, mathematics, geography and history. Born in the city of Kheva near “Ural” in 973 A.D., he was a contemporary of the well-known physician Ibn Sina. At an early age, the fame of his scholarship went around and when Sultan Mahmood Ghaznawi conquered his homeland, he took al-Biruni along with him in his journeys to India several times and thus he had the opportunity to travel all over India during a period of 20 years. He learnt Hindu philosophy, mathematics, geography and religion from three Pandits to whom he taught Greek and Arabic science and philosophy. He died in 1048 A.D. at the age of 75, after having spent 40 years in thus gathering knowledge and making his own original contributions to it.

He recorded observations of his travels through India in his well-known book Kitab al-Hind which gives a graphic account of the historical and social conditions of the sub-continent. At the end of this book he makes a mention of having translated two Sanskrit books into Arabic, one called Sakaya, which deals with the creation of things and their types, and the second, Patanjal dealing with what happens after the spirit leaves the body. His descriptions of India were so complete that even the Aein-i-Akbari written by Abu al-Fadal during the reign of Akbar, 600 years later, owes a great deal to al-Biruni’s book. He observed that the Indus valley must be considered as an ancient sea basin filled up with alluvial.

On his return from India, al-Biruni wrote his famous book Qanun-i Masoodi (al-Qanun al-Masudi, fi al-Hai’a wa al-Nujum), which he dedicated to Sultan Masood. The book discusses several theorems of astronomy, trigonometry, solar, lunar, and planetary motions and relative topics. In another well-known book al-Athar al-Baqia, he has attempted a connected account of ancient history of nations and the related geographical knowledge. In this book, he has discussed the rotation of the earth and has given correct values of latitudes and longitudes of various places. He has also made considerable contribution to several aspects of physical and economic geography in this book.

His other scientific contributions include the accurate determination of the densities of 18 different stones. He also wrote the Kitab al-Saidana, which is an extensive materia medica that combines the then existing Arabic knowledge on the subject with the Indian medicine. His book the Kitab al-Jamahir deals with the properties of various precious stones. He was also an astrologer and is reputed to have astonished people by the accuracy of his predictions. He gave a clear account of Hindu numerals, elaborating the principle of position.

He developed a method for trisection of angle and other problems which cannot be solved with a ruler and a compass alone. Al-Biruni discussed, centuries before the rest of the world, the question whether the earth rotates around its axis or not. He was the first to undertake experiments related to astronomical phenomena. His scientific method, taken together with that of other Muslim scientists, such as Ibn al-Haitham, laid down the early foundation of modern science. He ascertained that as compared with the speed of sound the speed of light is immense. He explained the working of natural springs and artesian wells by the hydrostatic principle of communicating vessels. His investigations included description of various monstrosities, including that known as “Siamese” twins. He observed that flowers have 3, 4, 5, 6, or 18 petals, but never 7 or 9.

He wrote a number of books and treatises. Apart from Kitab-al- Hind (History and Geography of India), al-Qanun al-Masudi (Astro- nomy, Trigonometry), al-Athar al-Baqia (Ancient History and Geography), Kitab al-Saidana (Materia Medica) and Kitab al-Jawahir (Precious Stones) as mentioned above, his book al-Tafhim-li-Awail Sina’at al-Tanjim gives a summary of mathematics and astronomy.

He has been considered as one of the very greatest scientists of Islam, and, all considered, one of the greatest of all times. His critical spirit, love of truth, and scientific approach were combined with a sense of toleration. His enthusiasm for knowledge may be judged from his claim that the phrase Allah is Omniscient does not justify ignorance.

Pujian Buat Ibn Abd al-Wahhab

Dr. Yusuf al-Qaradhawi dalam kitabnya Fiqh al-Awlawiyyat memuji Muhammad bin Abdul Wahhab katanya: “Bagi al-Imam Muhammad bin Abdul Wahhab di Jazirah Arab perkara aqidah adalah menjadi keutamaanya untuk memelihara benteng tauhid dari syirik yang telah mencemari pancaran tauhid dan dikotori kesuciannya. Beliau telah menulis buku-buku dan risalah-risalah dalam perkara tersebut. Beliau bangkit menaggung bebanan secara dakwah dan praktikal dalam memusnahkan gambaran-gambaran syirik.”

Dr. Wahbah al-Zuhaili memuji Muhammad bin Abdul Wahhab dengan berkata: “Sesuatu yang tidak syak padanya, menyedari hakikat yang sebenar, bukan untuk meredhakan sesiapa, berpegang kepada ayat al-Quran yang agung (maksudnya) “Jangan kamu kurangkan manusia apa yang menjadi hak-haknya”. (surah Hud:85) bahawa suara kebenaran yang paling berani, pendakwah yang terbesar untuk islah (pembaikan) membina umat, jihad dan mengembalikan individu Muslim kepada berpegang dengan jalan salafus soleh yang terbesar ialah dakwah Muhammad bin Abdul Wahhab pada kurun yang ke 12 hijrah. Tujuannya adalah untuk mentajdidkan kehidupan muslim, setelah secara umum dicemari dengan pelbagai khilaf, kekeliruan, bid’ah dan penyelewengan. Maka Muhammad bin Abdul Wahhab ialah pemimpin kebangkitan agama dan pembaikan (islah) yang dinantikan, yang menzahir timbangan aqidah yang bersih.”

Blue....

In blue now. Lost myself at nowhere......

Ibn Khaldun and the Science of Civilization

Ibn Khaldun is universally recognized as the founder and father of sociology and sciences of history. He is best known for his famous ‘Muqaddimah’. Abd al-Rahman Ibn Mohammad, generally known as Ibn Khaldun after a remote ancestor, was born in Tunis in 732 A.H. (1332 C.E.) to an upper class family that had migrated from Seville in Muslim Spain. His ancestors were Yemenite Arabs who settled in Spain in the very beginning of Muslim rule in the eighth century.

During his formative years, Ibn Khaldun experienced his family’s active participation in the intellectual life of the city, and to a lesser degree, its political life. He was used to frequent visits to his family by the political and intellectual leaders of western Islamic states (i.e., North Africa and Spain), many of whom took refuge there. Ibn Khaldun was educated at Tunis and Fez, and studied the Qur’an, Prophet Muhammad’s Traditions and other branches of Islamic studies such as dialectical theology, Shari’a (Islamic Law of Jurisprudence, according to the Maliki School). He also studied Arabic literature, philosophy, mathematics and astronomy. While still in his teens, he entered the service of the Egyptian ruler Sultan Barquq.

Ibn Khaldun led a very active political life before he finally settled down to write his well-known masterpiece on history. He worked for rulers in Tunis and Fez (in Morocco), Granada (in Muslim Spain) and Biaja (in North Africa). In 1375, Ibn Khaldun crossed over to Muslim Spain (Granada) as a tired and embittered man solely for the reasons of escaping the turmoil in North Africa. Unfortunately, because of his political past, the ruler of Granada expelled him. He then went back to Algeria to spend four years in seclusion in Qalat Ibn Salama, a small village. It was in Qalat he wrote Muqaddimah, the first volume of his world history that won him an immortal place among historians, sociologists and philosophers. The uncertainty of his career continued because of unrest in North Africa. Finally, he settled in Egypt where he spent his last twenty-four years. Here, he lived a life of fame and respect, marked by his appointment as the Chief Malakite Judge. He also lectured at the Al-Azhar University.

Ibn Khaldun had to move from one court to another, sometimes at his own will, but often forced to do so by plotting rivals or despotic rulers. He learnt much from his encounters with rulers, ambassadors, politicians and scholars from North Africa, Muslim Spain, Egypt and other parts of the Muslim world.

Ibn Khaldun is most famous for his book Muqaddimah. It is a masterpiece in literature on philosophy of history and sociology. The main theme of this monumental work was to identify psychological, economic, environmental and social facts that contribute to the advancement of human civilization and the currents of history. He analyzed the dynamics of group relationships and showed how group feelings, al-‘Asabiyya, produce the ascent of a new civilization and political power. He identified an almost rhythmic repetition of the rise and fall in human civilization, and analyzed factors contributing to it.

Ibn Khaldun’s revolutionary views have attracted the attention of Muslim scholars as well as many Western thinkers. In his study of history, Ibn Khaldun was a pioneer in subjecting historical reports to the two basic criteria of reason and social and physical laws. He pointed out the following four essential points in the study and analysis of historical reports:(1) relating events to each other through cause and effect, (2) drawing analogy between past and present, (3) taking into consideration the effect of the environment, and (4) taking into consideration the effect of inherited and economic conditions.

Ibn Khaldun’s pioneered the critical study of history. He provided an analytical study of human civilization, its beginning, factors contributing to its development and the causes of decline. Thus, he founded a new science: the science of social development or sociology, as we call it today. Ibn Khaldun writes, “I have written on history a book in which I discussed the causes and effects of the development of states and civilizations, and I followed in arranging the material of the book an unfamiliar method, and I followed in writing it a strange and innovative way.” By selecting his particular method of analysis, he created two new sciences: Historiology and Sociology simultaneously.

Ibn Khaldun argued that history is subject to universal laws and states the criterion for historical truth: “The rule for distinguishing what is true from what is false in history is based on its possibility or impossibility: That is to say, we must examine human society and discriminate between the characteristics which are essential and inherent in its nature and those which are accidental and need not be taken into account, recognizing further those which cannot possibly belong to it. If we do this, we have a rule for separating historical truth from error by means of demonstrative methods that admits of no doubt. It is a genuine touchstone by which historians may verify whatever they relate.”

Because of his emphasis on reason and its necessity in judging history and social events, some scholars have claimed that Ibn Khaldun tried to refute conventional religious knowledge and substitute for it reason and rational philosophy. This claim is unfounded. It is known that some schools teach things which are irrational in nature. But this is not true of Islam which has always encouraged observation and thinking, and reminded the nonbelievers for not using their reason and thinking. An example is the Verse 164, Chapter 2 of the Qur’an: “Behold! In the creation of the heavens and the earth; in the alternation of the night and the day; in the sailing of the ships through the ocean for the benefit of mankind; in the rain which God sends down from the skies; and the life which He gives therewith to an earth that is dead; in the beasts of all kinds that he scatters through the earth; in the change of winds and the clouds which they trail like slaves between the sky and the earth; - (here) indeed are signs for people that are wise and think.”

Ibn Khaldun remarked that the role of religion is in unifying the Arabs and bringing progress and development to their society. He pointed out that injustice, despotism, and tyranny are clear signs of the downfall of the state. Ibn Khaldun points out that metaphysical philosophy has one advantage only, which is to sharpen one’s wits. He states that the knowledge of the metaphysical world particularly in matters of belief can only be derived from revelation.

Ibn Khaldun pointed out that true progress and development comes through correct understanding of history, and correct understanding can only be achieved by observing the following three main points. First, a historian should not be in any way prejudiced for or against any one or any idea. Second, he needs to conform and scrutinize the reported information. One should learn all one could about the historians whose reports one hears or reads, and one should check their morals and trustworthiness before accepting their reports. Finally, one should not limit history to the study of political and military news or to news about rulers and states. For history should include the study of all social, religious, and economic conditions.

Ibn Khaldun’s influence on the subject of history, philosophy of history, sociology, political science and education has remained paramount down to our times. He is also recognized as the leader in the art of autobiography, a renovator in the fields of education and educational psychology and in Arabic writing stylistics. His books have been translated into many languages, both in the East and the West, and have inspired subsequent development of these sciences.

Introducing Anthropology

The word ‘anthropology’ derives from the Greek and literally means ‘the study of man’ or ‘the science of man’. But the ‘man’ of anthropology was a special kind of ‘man’. Historically, anthropology was known as the ‘study of primitive man’.

In The Mind of Primitive Man (1938), Franz Boas, the founder of American Cultural Anthropology, delineated that primitive people are people whose forms of life are simple and uniform, and the contents and form of whose culture are meagre and intellectually inconsistent.

Anthropologists study people, individuals in the society. They study how people live, human society past and present. Anthropology is also about how we think about people thinking about people, now and in history. And sometimes it is about power relations between people, cultures and societies, colonialism and globalization. In brief, anthropology is: 1) the study of man from biological, cultural and social viewpoints; 2) the study of human cultural difference; 3) the search for generalizations about human culture and human nature; and 4) the comparative analysis of similarities and differences between cultures.

Today, anthropology is defined as the systematic study of the ‘other’ while all other social sciences are in some sense the study of the ‘self’. But who is the ‘other’? The ‘other’ is anyone perceived as different and used to ‘inter-define’ one’s own identity; or simply say people of non-Western cultures. Nevertheless, in Reinventing Anthropology (1969), Dell Hymes argued: “the very existence of an autonomous discipline that specializes in the study of ‘others’ has always been somewhat problematic.”

There are two things need to be highlighted. First, the ‘other’ has changed. Non-Western societies have undergone rapid social change. And second, anthropology has come home. It no longer exclusively studies non-Western cultures. Now anthropologists also study marginal cultures in the Western societies as well as institutional and organizational cultures, such as business and corporate organizations, scientists, health organizations, and the police.

Anthropology, as a modern discipline and a professional career, begins with the establishment of university’s departments teaching anthropology as a course. In America, Boas began lecturing at Columbia University in 1896. While in Britain, a new diploma in anthropology was introduced at Oxford in 1906. In Britain, the term ‘anthropology’ loosely designates a number of different branches of study which are more or less closely associated. Yet, sometimes the association derives rather from the historical fact that they developed as socio-cultural evolutionary studies of man. Thus physical anthropology, prehistoric archaeology, primitive technology, ethnology and ethnography are usually subsumed with social anthropology under the name of anthropology. Nevertheless, it is not true to say that they are not related to sociology because its problems and methods overlap with those of social anthropology in a considerable degree. Therefore, it is not surprising that the term ‘anthropology’ connotes different things to different people, even when it is assigned with the adjective ‘social’. As a consequence, social anthropology may mean an interest in bones and head measurements, a concern with prehistoric man and his works and also it may mean an obsessive interest in exotic, preferably sexual, customs.

Alan Barnard in History and Theory of Anthropology names the French philosopher Charles Montesquieu (1669-1755) as the common ancestor of all modern anthropology. Anthropology marks its inauguration in 1748 with the publication of his The Spirits of the Laws. It is a product of the enlightenment. Then the Darwinian horizon flourished in the 1860s when great names, such as Sir Henry Sumner Maine, Lewis Henry Morgan, Sir Edward Burnett Tylor, and Sir James Frazer, define the intellectual tradition that leads to modern anthropology. When Franz Boas, Bronislaw Malinowski and A.R. Radcliffe-Brown established the practice of ethnography, the extended study of how people live and where they live, modern anthropology is underway.

Kelmarin....

“Hey are you serious?”
“I don’t know, and I’m not sure….”
“What did she say?”
“She didn’t say anything, being silent since that day….”
“Perhaps she needs more time to ponder….”
“Yeah you are right. She needs time so that she can escape. She has been telling that for how many times. And I think this is the time that she will do what she says….”
“Come on. Don’t be so negative….”
“No I’m not. I’m just telling you the truth….”
“Erk. The truth??”
“Yeah. The truth that she is leaving me…”
“Haih… Apalah you nie. I think you need to give her more time to think, more time for herself, to be alone. Janganlah fikir bukan-bukan…”
“Don’t you get it? Aku tak fikir bukan-bukan. Itulah kenyataannya. I know it was my mistake, I should not ask her that question…”
“Nolah. It was not your mistake. Semua orang tahu perangai ko. Semua orang yang rapat dengan ko faham perangai ko. Ko tue sengal. Benda dah jelas lagi mahu tanya. Tapi nak buat macam mana, that’s what we call variations of human behaviour. Orang faham senanglah, cuma orang yang tak faham ajer susah….”
“Entah…. I’m not sure. Perhaps it’s true that I was meant to be alone…”
“Laaa… You are not alone lah. You still have us…”
“I’m gonna miss her….”
“Dahlah. That’s her decision. Semua orang buat silap. Ko buat silap, dia pun buat silap. Takda manusia yang perfect. Kalau nak cari yang perfect, Nabi ajerlah yang perfect. Even dia pun tak perfect….”
“Dahlah. Malas nak pikir.......”

Love Is Gone!!

Now that the love is gone!

What are we supposed to do

After all that we’ve been through

When everything that felt so right is wrong

Now that the love is gone? Love is gone.

What are we supposed to do

After all that we’ve been through

When everything that felt so right is wrong

Now that the love is gone?

There is nothing left to prove

No use to deny this simple truth

Can’t find the reason to keep holding on

Now that the love is gone, love is gone

Now that the love is gone, what felt so right’s so wrong

Now that the love is gone

I feel so hurt inside, feel so hurt inside, got to find the reason

What are we supposed to do

After all that we’ve been through

When everything that felt so right is wrong

Now that the love is gone?

There is nothing left to prove

No use to deny this simple truth

Can’t find the reason to keep holding on

Now that the love is gone, love is gone

Got to find a reason, got to find a reason,

Got to find a reason to hold!

Love, there’s nothing left for us to say, yeah!

Love, why can’t we turn and walk away?

What are we supposed to do

After all that we’ve been through

When everything that felt so right is wrong

Now that the love is gone?

There is nothing left to prove

No use to deny this simple truth

Can’t find the reason to keep holding on

Now that the love is gone, love is gone

Love is gone!

Eid Mubaraq

Thank you to all my friends and co-workers for your Eid wishes. My family and I wish you and your family members a blessed Eid. May Allah continue to strengthen our taqwa after this year's Ramadhan.

The Final Days

The Prophet’s wife ‘Aisyah (may Allah be pleased with her) said, “With the start of the last ten days of Ramadhan, the Prophet used to tighten his waist belt (i.e. work hard) and used to pray all night, and used to keep his family awake for prayers.” (Reported by Bukhari).

For Muslims, the last ten days of Ramadhan should be a time to perfect one’s fast and avoid anything that may damage it. It is a time to give more charity and to settle disputes and forgive one another. It is also a time for soul searching, evaluating one’s life, supplicating, and asking forgiveness. This should be done sincerely because if Allah were to accept the supplications, the reward is the remission of one’s sins.

Abu Hurayrah (may Allah be pleased with him) reported that the Prophet (peace and blessings be upon him) said, “When the last one third of the night remains, our Lord, the Glorious One, descends towards the lower heaven and proclaims: Is there anyone begging Me for anything so that I grant him his wish? Is there anyone who seeks My forgiveness, so I forgive him?” (Reported by Bukhari and Muslim).

We pray that Allah gives us strength to perform ‘ibadah during these last ten days of Ramadhan and forgives all our mistakes and misdeeds…

Dan Penghujungnya.....

Menggamit nostalgia tika di bumi yang diberkati
Tika diri menjadi tetamu Tuhan yang Maha Suci
Moga doaku dicucuri kasih Mu

Kini hingga akhir hayatku

Meniti Hari Ke Penghujungnya

Waktu berlalu begitu pantas, meninggalkan kita semua. Samada sedar atau alpa, itulah hakikatnya. Moga apa yang telah kita lakukan pada masa-masa yang lalu menjadi pengajaran buat kita pada masa hadapan. Pada yang mereka yang telah ku guris perasaannya, ku pohon seribu satu kemaafan. Pada teman yang senantiasa di sisiku, tika panas mahupun hujan, jutaan terima kasih yang tidak terhingga ku ucapkan. Pada ayah yang menanti di sana, aku senantiasa merindui-mu….

Mimpi-Mimpi Manis

Every night I rush to my bed

With hopes that maybe I’ll get a chance to see you

When I close my eyes

I'm going out of my head

Lost in a fairytale

Can you hold my hands and be my guide

Clouds filled with stars cover your skies

And I hope it rains

You're the perfect lullaby

What kinda dream am is this?

You could be a sweet dream or a beautiful nightmare

Either way I, don't wanna wake up from you

Sweet dream or a beautiful nightmare

Somebody pinch me, your love's too good to be true

My guilty pleasure I ain't going no where

Baby long as you're here

I'll be floating on air cause you're my

You can be a sweet dream or a beautiful nightmare

Either way I, don't wanna wake up from you

I mention you when I say my prayers

I wrap you around all of my thoughts

Boy you're my temporary high

I wish that when I wake up you're there

To wrap your arms around me for real

And tell me you'll stay by side

Clouds filled with stars cover your skies

And I hope it rains

You're the perfect lullaby

What kinda dream is this

You can be a sweet dream or a beautiful nightmare

Either way I, don't wanna wake up from you

Sweet dream or a beautiful nightmare

Somebody pinch me, your love's too good to be true

My guilty pleasure I ain't going no where

Baby long as you're here

I'll be floating on air cause you're my

You can be a sweet dream or a beautiful nightmare

Either way I, don't wanna wake up from you

Tattoo your name across my heart

So it will remain

Not even death can make us part

What kind of dream is this?

You can be a sweet dream or a beautiful nightmare

Either way I, don't wanna wake up from you

Sweet dream or a beautiful nightmare

Somebody pinch me, your love's too good to be true

My guilty pleasure I ain't going no where

Baby long as you're here

I'll be floating on air cause you're my

You can be a sweet dream or a beautiful nightmare

Either way I, don't wanna wake up from you

Kenangan Kelmarin

Hujan renyai membasahi tubuh mereka yang berasak-asak keluar dari rumah Allah itu seusai solat tarawikh. Syariff tercari-cari akan bayangnya Kasyah. Masih belum kelihatan. Lantas dia berdiri di tepi pohon cendana yang rendang itu, sebagai pelindung dari hujan yang mulai lebat.

“Oit sorrylah. Lama ker tunggu?”
“Mana ko pegi daa. Aku tunggu, punya tunggu. Tapi ko tadalah…”
“Sudahlah hang. Jangan nak bercereka kat sini. Hujan makin lebat nie. Jom balik.”
“Hehehehehehe…….”

Gelak Syariff, sambil tersenyum sengeh. Lantas mereka bergerak menuju ke kenderaan pacuan empat roda, milik Kasyah.

“Ko nak drive?”
“Maleh. Aku terasa macam nak megholoh lah…”
“Haih…. Tak produktif langsung. Asyik nak membuta ajer…”
“Elloooo pakcik. Orang penat okay. Dari tengahhari kat dapur, masak laksa. Hang tue tahu kuar berjalan ajer dengan makwe. Cuba-cubalah beristighfar ker, iktiqaf ker kat Masjid. Nie takder, asyik berdaaaatinnngg ajer……”
“Mak oit!!! Hang kalu bab berleter, memang saling tak tumpah macam Mak Mah. Musti dia berbangga ader keturunan dia yang kuat berleter…..”
“Kuang ajaq hang!!! Tak sayang mulut nampak. Sudahlah hang. Aku nak balik nie. Cepat ler drive……”

Jawab Syariff sambil terus membuka pintu kereta. Dengan wajah yang agak serius, menunjukkan yang dia sedang marah.

“Hahahahahahahaha….. Bapak marah? Nanti kena jual….”
“Hahahahahahahaha….. Tidak. Bapak tak marah. Buatlah lagi. Buat…..”

Mereka berdua ketawa besar. Walaupun jenaka itu sudah acapkali mereka ulangi. Pun begitu, setiap kali jenaka itu dimainkan, pasti mereka akan ketawa berdekah-dekah.

Laluan ke Pusat Bandar agak sibuk malam itu. Mungkin kerana ramai yang ingin menanti detik 12 malam menyambut sambutan kemerdekaan yang ke 52. Bagi Syariff dan Kasyah, tahun ini mereka tidak keluar ke mana-mana. Maklumlah waktu itu bulan Ramadhan. Lebih elok mereka berjaga malam untuk bertahajud menghadap Tuhan yang Maha Esa.

“Iff, aku tengok dari tadi ko banyak mendiamkan diri ajer. Ada apa-apa ker?”
“Erk…. Iyer ker? Tadalah. Aku besa ajer…..”
“Sudahlah. Ko dengan aku pun nak mengencing. Kita kenal dari kecil lagi kay. Aku dah masak dah dengan perangai ko nie….”
“Hmmmmmm……… Entahlah. Susahlah nak cakap.”
“Come onlah….. Pebenda yang susah sangat nak cakap tue?”
“Hmmmmm…… Sofeya call petang tadi…..”
“Sape??!!!!”
“Haih…… Sofeya….”

Perlahan nada suara Syariff menjawab pertanyaan Kasyah. Seolah-olah tidak pasti dengan jawaban yang diberikannya.

“Nak apa lagi pompuan tue?!! Tak cukup-cukup ker menyusahkan ko…”

Diam. Syariff membisu tidak menjawab pertanyaan Kasyah kali ini. Cuba melarikan diri dari terus diasak dengan soalan-soalan yang tidap pasti untuk dijawab.

“Iff, can I ask you one simple question?”
“Sure. Pedia?”
“But I need a sincere answer please….”
“Yah.. Apa?”
“Do you still love her?”

Syariff diam seketika. Mencari kekuatan untuk menjawab persoalan itu.

“Syah, ko pun tahu aku sayang giler dia. She’s everything to me…”
“Come on Iff. After dia buat macam-macam kat ko pun still ko sayangkan dia?? Mananya ko letak your rationality?!!”
“Ntah. Aku sendiri pun tak sure. Ko sendiri pun tahu, bab cinta orang yang sihat pun bley jadi giler…..”
“That’s because you don’t know bezanya cinta dan hawa nafsu!!”
“I beg your pardon!!! So ko nak cakap semua yang aku cinta tue semuanya based on nafsu serakahlah….”

Syariff meninggikan suaranya. Tanda marah dan kurang senang dengan apa yang diperkatakan oleh Kasyah.

“Bukan macam tuelah brader. Im just questioning your rationality, tue ajer. Ko dah tahu apa yang dia buat kat ko. Even ko pun tahu apa yang dia cakap kat Kelvin, dia kutuk ko kaw-kaw. Tapi still ko masih sayangkan dia??”
“Haih…….”

Syariff hanya mampu mengeluh. Tidak pasti dengan apa yang dirasainya, dengan apa yang telah dilaluinya, kabur dengan apa yang akan dihadapinya.

“You see Iff, ko dan dia macam langit dengan bumi actually….”
“What do you mean?”
“Yeah no doubt, you come from a good family. Sape tak kenal daddy. Ramai orang kenal dia. Sampai menteri pun kenal dia. Tapi look at you….”
“What’s wrong with me??!!”
“Please don’t get me wrong Iff. You are too simple, especially dressing ko. Ko shopping bagai nak rak, tapi ko simpan dalam closet. Aku tengok ulang-ulang baju tue gak yang ko pakai. Tapi dia lainlah Iff. She’s living in a glamorous world. Even ko sendiri bagitau kat aku, dia lepak umah pun pakai dressing ngalah nak ke mana ajer. So can you see the difference between you and her?”
“Haih….. Aku tahu. Tapi……”
“Then?? Apa lagi yang halang ko for letting her go?? Ko sendiri dah nampak yang korang berdua tak serasi…..”
“Entahlah….. Aku sendiri tak pasti……”
“Tak sure atau pura-pura tak tahu?”

Diam. Tiada sebarang jawapan yang diberikan.

“Iff, you need to be strong. Let her go. She’s not meant for you….”
“Yeah. You are rite, she’s not meant for me…..”
“Hmmm….. Apa cerita Adriana?”
“Hahahahahaha….. Tada apalah. No news till now. And aku tak mengharap sangat pun….”
“Why don’t you give a try? She’s a medical doctor, suits you well I suppose…”
“Hahahaha…… Mulalah tue merepek. Apa yang sesuainya, kenal pun idak lagi…”
“Halah…. Kalu jadi, dua-dua doktor apa….”
“Tapi aku tak layak treat patientlah….”
“Cause you are a social doctor bengong!! Hang nie ting-tong betullah…..”
“Hahahahahahaha….. Wei jom makan Hershey’s nak?”
“Hmmm yummy!!! Jom!! Lama gak aku tak pekena Hershey’s nie. Mana?”
“Mana lagi. Port biasalah……”

Dan mereka menuju ke destinasi itu. Untuk menikmati pencuci mulut kegemaran mereka berdua. Sambil menikmati malam yang dingin itu……

Ramadhan Kareem

Selamat meyambut Ramadhan al-Mubarak!! Moga Ramadhan kali ini dapat mendekatkan diri kita pada yang Esa. Moga ianya menjadi titik tolak untuk perubahan kepada yang lebih baik, kepada yang lebih di redhai oleh yang Maha Kuasa. Amin......

Kali Pertama.....

“Hey you okay tak? Nampak macam pucat ajer…..”
“Entahlah…. Badan asyik tak sedap ajerlah. Rasa macam nak demamlah….”
“Come let me check your body temperature…”

Dan dia terus menghulurkan dirinya untuk diperiksa. Sambil tersenyum lebar….

“Kenapa senyum macam tue? Tue apalah difikirkannya….”
“Hahahahahahaha….. Takda apalah. Senyum tue kan sedekah…”

Sambil tersenyum simpul. Dan hakikatnya hari itu terlalu amat indah untuk dikenang. Sampai bila-bila…….

Pendirian Terhadap Replika DS Najib dan Jawapan Terhadap PKR

Saya yang berada di luar negara baru tahu tentang replika itu, walaupun PKR telah menempelak saya seperti yang disebut dalam Malaysiakini kerana tidak membantah. Saya konsisten menyatakan seperti mana replika DS Anwar tidak patut didirikan, maka begitu juga replika DS Najib. Selain daripada ia berunsur berlebih-lebihan memuja pemimpin atau mengampu, ia juga tidak memberikan apa-apa kekuatan kepada politik seseorang.

Pemimpin dinilai pada pemikiran, sikap dan kerjanya, bukan pada besar kecil patungnya. Apabila saya menegaskan konsistensi saya dalam perkara ini, saya ini melihat sejauh mana konsistensi pihak yang membolehkannya dahulu. Malaysiakini melaporkan bahawa PKR ingin mendengar pendirian saya, maka ini pendirian saya.

Saya pula ingin melihat pendirian mereka yang dahulu membolehkannya. Sepatutnya, mereka yang mempertahankannya untuk DS Anwar Ibrahim, mereka juga kena mempertahankannya kali ini. Mengapa ia berubah-ubah jika untuk orang lain, dan hanya dibolehkan untuk pemimpin sendiri sahaja. Itulah politik. “Haram itu untuk musuh, halal itu untuk diri sendiri, musuh semua salah, diri sendiri semua betul”.

Alhamdulillah, generasi muda mulai sedar, kebanyakan permainan politik ini hanya memperbodohkan masyarakat. Ramai anggota PKR datang dari lubuk yang sama, iaitu BN. Nama berbeza, mentaliti dan sikap belum tentu?!

Dr. Mohd Asri, Lampeter, UK.

Realiti Hari Ini

PULAU PINANG 9 Ogos – Ahli Parlimen Jelutong, Jeff Ooi tidak akan meminta maaf berhubung kenyataannya yang mengaitkan syariah Islam dan Jamaah Islah Malaysia (JIM) sebagai ekstremis sebaliknya hanya mahu menarik balik kenyataan tersebut.

Menurut Ooi, tindakan menarik balik kenyataannya itu dibuat atas nasihat Ketua Menteri Pulau Pinang, Lim Guan Eng yang mahu beliau berbuat demikian.

Justeru katanya yang juga Ketua Staf Pejabat Guan Eng, sebagai seorang yang bekerja sepertinya dan mempunyai ketua, dia perlu mengikut nasihat dan arahan yang diberikan ketua walaupun mempunyai pandangan lain.

‘‘Sebagai sebuah pertubuhan yang berdaftar dan entiti awam, JIM juga seharusnya tidak mudah terasa hati dengan kenyataan peribadi yang dikeluarkan oleh orang ramai berkaitan misi dan aktivitinya.

‘‘JIM patut menerima segala kenyataan yang dikeluarkan tidak kira dalam bentuk yang bagaimana kerana semua orang berhak mengeluarkan pandangan peribadi masing-masing,’’ katanya pada sidang akhbar di Pusat Khidmat DAP Parlimen Jelutong di Jalan Perak di sini hari ini.

Menurut Ooi, beliau juga mencabar pihak-pihak tertentu yang mendakwanya sebagai anti-Islam supaya memberikan bukti kukuh terhadap perbuatannya yang menunjukkan dia berbuat demikian.

Katanya, beliau tidak teragak-agak untuk mengambil tindakan undang-undang terhadap pihak yang terus menuduhnya.

Sementara itu, Ooi juga mahu Ahli Majlis Perbandaran Pulau Pinang (MPPP), Mohd. Razali Abdullah, yang juga ahli JIM keluar daripada Majlis Jawatankuasa One Stop Centre (MJOSC) kerana beliau hanya satu beban politik kepada kerajaan negeri.

Katanya, tindakan Mohd. Razali yang telah menangguhkan projek dua pemaju yang tersenarai dalam Bursa Malaysia hanya kerana syarat dan permintaan ‘peribadinya’ tidak termaktub dalam garis panduan dan kriteria sedia ada tidak dipenuhi, hanya satu tindakan merugikan semua pihak.

Menurut beliau, permohonan Kebenaran Merancang (KM) telah ditangguhkan walaupun kedua-dua pemaju itu telah memperoleh surat kelulusan daripada semua jabatan-jabatan teknikal yang terlibat.

‘‘Dalam mesyuarat MJOSC yang diadakan, beliau telah mempersoalkan dan meminta maklumat berkaitan harga jualan rumah, meminta gambar perspektif 3D, pindaan pelan dan maklumat pelan induk terdahulu, sedangkan pelan itu telah diluluskan sebelum itu.

‘‘Ini semua tidak berasas dan bukannya merupakan aspek teknikal yang berada dalam bidang kuasa MJOSC. Tindakannya itu hanya akan menimbulkan keresahan, kegelisahan dan ketakutan kepada pemaju. Jangan bila mereka sudah keluar dan tidak ingin melabur di negeri ini, baru kita mahu mengambil tindakan terhadap Mohd. Razali. Ini sudah terlambat,’’ katanya.

Bagaimanapun, Ooi berkata, beliau tidak akan campur tangan dan menyerahkan kepada kerajaan negeri untuk tindakan selanjutnya terhadap Mohd. Razali.

Namun, kata Ooi, dia akan mengumpulkan segala bukti yang ada untuk menunjukkan ‘tindakan’ keterlaluan dan tidak berasas Mohd. Razali itu untuk diserahkan kepada Guan Eng.

‘‘Tidak seharusnya Mohd. Razali dibiarkan terus berada dalam MJOSC, dia harus keluar untuk menjamin pelabur terus berminat melabur di Pulau Pinang,’’ katanya.

Dalam pada itu, ketika ditanya pemberita, adakah beliau akan meletakkan jawatannya disebabkan isu yang timbul tersebut, Ooi berkata, isu mengenai jawatannya itu tidak penting sebaliknya yang paling utama kini adalah jawatan Yang Dipertua MPPP.

Menurut beliau, jawatan itu kini dipangku Setiausaha Kerajaan Negeri, Datuk Zainal Rahim Seman setelah penyandangnya, Tan Cheng Chui menghadapi masalah kesihatan.

‘‘Cheng Chui sekarang sedang sakit dan desas desus ada mengatakan dia akan meletakkan jawatan. Ketiadaannya menyebabkan banyak mesyuarat MJOSC terpaksa ditangguhkan yang bermakna banyak projek juga terpaksa ditangguhkan kerana kita tidak ada alternatif pengerusi.

‘‘Datuk Zainal mempunyai banyak tugas lain. Dia tidak mungkin mampu melaksanakan semua tugas. Oleh itu satu perancangan teliti perlu dilakukan untuk menjamin ekonomi negara terus berkembang,’’ katanya.

Utusan Malaysia, 10 Ogos 2009.

====================

Tiba-tiba aku terfikir, bagaimana pula agaknya kalau ada diantara kita di luar sana mengeluarkan kenyataan yang DAP ialah sebuah parti yang bersifat rasis? Kepala terus jadi pusing!!

Tetamu Diundang

Jumaat, 31 Julai 2009, yang lalu, kami warga pendidik Sosiologi and Antropologi Universiti Islam Antarabangsa Malaysia (UIAM) telah menerima kunjungan hormat seorang sarjana dari Akademi Kepimpinan Qatar (Qatar Leadership Academy), Doha, Qatar. Sarjana dimaksudkan ialah Dr. Khalid Mohammed Muftah.

Kunjungan Dr. Khalid sangat bermakna buat Jabatan Sosiologi dan Antropologi, serta diri aku sendiri. Dalam perjumpaan kami, banyak ruang-ruang dan peluang-peluang koloborasi antara Jabatan dan jua Akademi beliau telah dibincangkan, samada dari segi pertukaran pelajar dan jua staf akademik, mahupun peluang-peluang kerjasama kajian dan penyelidikan saintifik. Bagi aku, aku berharap pertemuan ini adalah satu landasan bagi aku untuk aku, di masa depan, mengajar di Timur Tengah, sambil menjalankan kajian antropologi terhadap masyarakat Arab modern. Insha Allah.

Berdiri dari kiri ke kanan: Dr. Rohaiza Rokis, Prof. Dr. Jamil Farooqui, Prof. Dr. Ahmad Abd al-Rahim Muhammad Nasr, Prof. Dr. Mohamed Aris Haji Othman, Prof. Madya Dr. Hazizan Md. Noon, Dr. Noor Azlan Mohd Noor, Nurazzura Mohamad Diah, dan aku (orang Oman celup :P)

Duduk dari kiri ke kanan: Dr. Badri Najib Zubir, Dr. Khalid Mohammed Muftah dan Dr. Pute Rahimah Makol-Abdul

Tiada dalam gambar: Khairulanuar Abd Rahman (jurugambar), Nor Azlin Tajuddin (cuti belajar), Norasikin Basir (cuti belajar) dan Dr. Omar Hisham Altalib (urusan peribadi)

Sekadar Berita.....

Lama tidak menjenguk. Sudah bersawang agaknya. Keadaan yang tidak begitu mengizinkan. Terlalu sibuk dengan kerja, conference, persediaan untuk menjadi tetamu orang, dan pelbagai lagi. Ditambah dengan ribut yang melanda famili. Kasihanku pada Harith. Sedihku pada Afiqah. Mereka masih tidak mengerti. Melihatnya terbujur kaku. Sejuk. Pun begitu aku masih bersyukur, kerna Tuhan masih memberi kesempatan pada kami untuk masih lagi bertemu dengan si ibu. Sesungguhnya Tuhan lebih mengetahui......

Ahli Sihir Sudah Kembali

Pengalaman Baru

Semester satu baru sahaja bermula. Minggu ini aku agak sibuk bukan hanya dengan pengajaran malahan jua untuk menyudahkan kerja-kerja untuk Conference koloborasi antara Jabatanku dan Institut Antarabangsa untuk Perpaduan Umat Islam (IIMU). Ada beberapa isu yang timbul di saat-saat akhir begini, lantas membuatkanku agak pusing dan bingung. Namun apapun, perlu aku selesaikan satu persatu walaupun hakikatnya masalah ini bukannya angkara diri aku sendiri!!

Semester ini aku mengajar tiga subjek; Pengenalan Ilmu Sosiologi, Antropologi Organisasi dan jua Jenayah dan Devians. Agak memeranjatkan seorang muridku dari subjek Pengenalan Ilmu Sosiologi adalah pelajar Sarjana. Pastinya ia satu pengalaman yang menarik, yang tidak bisa untuk aku lupakan!! :D

Islam vs. Secularism

Secularism is defined in the Webster dictionary as: “A system of doctrines and practices that rejects any form of religious faith and worship” or “The belief that religion and ecclesiastical affairs should not enter into the function of the state especially into public education.”

There is no doubt that secularism contradicts Islam in every aspect. They are two different paths that never meet; choosing one means rejecting the other. Hence, whoever chooses Islam has to reject secularism. In the following, we go in the details of explaining why.

First, secularism makes lawful what Allah has made unlawful. The Rule of Allah (Shari`ah) is compulsory and has basic laws and regulations that cannot be changed. Some of these laws are concerned with the acts of worship, the relations between men and women, etc. Secularism makes adultery lawful if the male and the female are consenting adults.

As for Riba (interest on money), it is the basis of all financial transactions in secular economies. On the contrary, Allah says (2:278): “O you who believe, fear Allah and leave what comes from Riba if you are believers. If you do not do so, then wait for a war from Allah and His Messenger.” As for alcohol, all secular systems allow the consumption of alcohol and make selling it a lawful business.

Second, secularism is clear unbelief (Kufr). Secularism is based on separating religion from all the affairs of this life and hence, it rules by law and regulations other than Allah’s laws. Hence, secularism rejects Allah’s rules with no exception and prefers regulations other than Allah’s and His Messenger’s. In fact, many secularists claim that Allah’s laws might have been suitable for the time they were revealed but are now outdated.

As a result, most of the laws governing the daily affairs of life in the countries ruled by secular systems contradict Islam. Allah says (5:50): “Do they seek a judgment of Ignorance? But, who, for a people whose faith is assured, can give better judgment than Allah?”

Ibn Katheer said in the Tafseer of this verse that Allah is denouncing those who reject His ruling and accept other rulings that are not based on the Shari`ah of Allah. Whoever does so is indeed a non-believer. Indeed, belief in Allah can never go with the acceptance of other than His rulings in one’s heart. Allah says (5:44): “If any do fail to judge by what Allah has revealed, they are non-believers.”

From the above, the status of secularism and its relation to Islam are clear. But the ignorance about the Islamic truth is still dominating the Muslim’s mind. Most secular systems repeat slogans like “no religion in politics and no politics in religion” or “religion is for Allah, and the state is for the people.” Such sayings portray their view of Islam as a religion to be practiced in the mosque only, and that it should not be allowed to rule life outside the mosque. Furthermore, they try to deceive people with democratic slogans like “personal freedom” and “people governing people.” That means that people come first and no place is made for the ruling of Allah. This is why secularism is clear Kufr, this is why secular systems have no legality and authority and should be rejected by Muslims.

Sweetie

Hey chomel tak saya? Macam pakcu sayakan :D

Weeeee bestnyer dapat main air!!!

Mana semua orang nie? Kata nak main dengan Harith....

Harith penatlah. Kita tido dulu!!! :D

Penghargaan

Ramai yang bertanya dahulu, mengapa memilih Kampung Baru sebagai tajuk disertasi sarjana. Kepada mereka aku hanya mampu tersenyum simpul. Mungkin kerana kerumitan untuk memahamkan mereka. Namun dari pandangan aku, Kampung Baru memberikan seribu satu informasi, pemahaman dan jua kepuasan, untuk aku terus mendalami apa yang kita semua gelarkan 'masyarakat'. Moga-moga tulisanku itu dapat memberi manfaat kepada mereka-mereka yang cuba ingin mencari kefahaman tentang apa pentingnya identiti kepada proses pembangunan dan jua kemajuan.

Jutaan terima kasihku kepada mereka yang telah banyak membantuku menyudahkan disertasi sarjanaku. Profesor Dr. Mohamed Aris Othman, Profesor Dr. Jamil Farooqui, Profesor Dr. Saiyad Fareed Ahmad, Profesor Dr. Ahmad Abd al-Rahim Muhammad Nasr, Profesor Dr. Fatimah Daud, Profesor Madya Dr. Hazizan Md. Noon, Dr. Pute Rahimah Makol-Abdul, dan Rohana Md. Dewa yang telah banyak membantuku, dan memberikan kritikan-kritikan yang membina dalam aku memahami proses interaksi antara budaya dan kemajuan. Pada penyelia disertasiku, Profesor Dr. Mohamed Aris Othman, kerna tunjuk ajar dan bimbingan mu, akhirnya aku mengerti apakah itu yang dimaksudkan 'antropologi'. Pada kakak ku, terima kasih tidak terhingga atas bantuan moral dan kewangan mu. Moga Allah rahmati kamu hingga akhir hayat.

Pada teman-teman; Ken, Vincent @ 'Akasyah Tan Abdullah, Jerry, Simon, Kelvin, Ahmad Hisham, Syahrul Akashah, Zarul Effendi, 'Aisyah, Emily, Allysa, dan Lisa, terima kasih tidak terhingga atas idea-idea bernas kamu yang banyak membantu ku untuk memahami apakah yang dimaksudkan dengan pembangunan dan kemajuan.

Pada ayah, inilah hadiah kecilku buat mu. Moga kau tenteram di atas sana, bersama Dia yang Maha Berkuasa.

Nota: Pada Monkibizniz dan Nite Garden, keputusan rasmi disertasi sarjanaku telah pun keluar. Alhamdulillah, aku beroleh A!!

I Love You

At last you have departed and gone to the Unseen.

What marvellous route did you take from this world?

Beating your wings and feathers,

you broke free from this cage.

Rising up to the sky

you attained the world of the soul.

You were a prized falcon trapped by an Old Woman.

Then you heard the drummer’s call

and flew beyond space and time.

As a lovesick nightingale, you flew among the owls.

Then came the scent of the rose garden

and you flew off to meet the Rose.

The wine of this fleeting world

caused your head to ache.

Finally you joined the tavern of Eternity.

Like an arrow, you sped from the bow

and went straight for the bull’s eye of bliss.

This phantom world gave you false signs

But you turned from the illusion

and journeyed to the land of truth.

You are now the Sun

what need have you for a crown?

You have vanished from this world -

what need have you to tie your robe?

I’ve heard that you can barely see your soul.

But why look at all?

yours is now the Soul of Souls!

O heart, what a wonderful bird you are.

Seeking divine heights,

Flapping your wings,

you smashed the pointed spears of your enemy.

The flowers flee from autumn, but not you

You are the fearless rose

that grows amidst the freezing wind.

Pouring down like the rain of heaven

you fell upon the rooftop of this world.

Then you ran in every direction

and escaped through the drain spout . . .

Now the words are over

and the pain they bring is gone.

Now you have gone to rest

in the arms of the Beloved

Hidup Ini.....

Kekadang sering aku terfikir akan karenah makhluk yang bernama manusia ini, sambil tersenyum sinis. Mereka acapkali berbicara tentang kebahagiaan, seolah-olah mereka mengerti apakah itu kebahagiaan yang hakiki. Mereka seringkali berkata-kata tentang konsep ke-Tuhanan, namun mereka alpa diri mereka berselaput dengan noda dan dosa - apakah itu yang dinamakan konsep ke-Tuhanan? Mereka selalu bertingkah akan kelakuan makhluk sejenis mereka, menuding jari mencari kealpaan mereka. Namun mereka selalu lupa, diri mereka jua tidak sempurna, penuh dengan seribu satu kepincangan......

Moga Allah mencucuri rahmat-Nya ke atas diri mereka dan jua kita.

Dr. Fathi Yakan

Ketua gerakan Islam terkenal Lubnan, yang juga mantan ahli parlimen Lubnan, Dr Fathi Yakan diberitakan telah meninggal dunia pada usia 76 tahun setelah bergelut dengan penyakitnya di Lubnan pada 13 Jun 2009.

Ustaz Dr Fathi Yakan yang lahir pada tahun 1933 di Kota Tripoli di Lubnan Utara merupakan salah seorang tokoh penting bagi gerakan Islam di dunia Islam dan telah mengasaskan gerakan Islam di Lubnan pada sekitar 50-an.

Sepanjang hayatnya, beliau telah melahirkan sejumlah karya ulung, termasuk “Apa Ertinya Saya Menganut Islam”, “Masalah Dakwah dan Pendakwah” dan “Persepsi Yang Dinamis Dalam Kerja-kerja Islam” yang telah diterjemahkan ke dalam pelbagai bahasa.

Dr. Fathi Yakan telah menyertai pilihanraya parlimen pada tahun 1992 dan memenangi kerusi bagi puak Sunni di Tripoli. Pada tahun 1992 juga beliau merupakan salah seorang peserta dalam Muktamar Islam Antarabangsa.

Beliau memainkan peranan besar di Lubnan bagi menyatukan dan menghindari perselisihan di kalangan rakyat Lubnan, terutama antara kekuatan golongan majoriti dan minoriti.

Saya secara peribadi ingin merakamkan ucapan takziah atas pemergian Dr Fathi Yakan ke rahmatullah. Sesungguhnya pemergian beliau bukan sekadar kehilangan besar bagi rakyat Lubnan, bahkan untuk seluruh umat Islam khususnya di kalangan aktivitis-aktivis dakwah yang banyak mendapat tunjuk ajar daripada beliau. Dan hakikatnya saya masih terkejut dengan pemergian beliau. Semoga Allah mencucuri rahmat-Nya ke atas ruh beliau.

I Love You and Goodbye

I will never forget you,
Though I may meet someone new,
But a part of my heart,
Will forever belong to you.

I know it won’t be easy,
And I’ll miss you every second,
But everything in life,
Comes with a special lesson.

Letting go is hard,
But when all the sadness clears,
There will not be a reason,
To shed another tear.

What we had was priceless,
And you will always hold my heart,
But now that our love is gone,
We must forever part.

My love you took for granted,
But I gave it anyway,
And still you overlook me,
Even to this day.

Of all the times you hurt me,
And all the times I’ve cried,
I think of why I worked so hard,
And why I even tried.

You said you’d love me forever,
But forever has come and gone,
And still I sit and wonder,
Where it all went wrong.

But now I see what’s really there,
And there’s nothing I could have done,
You can’t help who you love,
And I just wasn’t the one.

Maybe someday down the road,
Our paths will intertwine,
And once again I can hold you,
And know you are mine.

But until the day, if it even comes,
You will only be in my mind,
For now it’s time for me to see,
If it’s true love I can find.

We had some really good times,
And we had some really bad,
But the strength to keep on going,
Neither of us had.

I’m sorry our time has ended,

And we couldn’t make things work,

But then I think of all the times,

You acted like a jerk.

I know I wasn’t perfect,

But I gave you all I had,

And if we were so deep in love,

Why does it feel so bad?

I still have a lot of questions,

And I still wonder why,

But now all I can do is say,

I love you and goodbye.

Moments

These moments in time are yours

These two moments are yours to keep

Treasure them

For we must each go along our own paths

You to your destiny

I to mine.

The dreams I dream of you

As I lay awake at night

Tears flowing down your face

Rivers flowing down mine

As we think of our parting

And reminisce our love.

But always remember

That I am here, I am here

I am here in your very beginning

Our love cannot be forgotten

For I am here, I am here

Hiding from you.

Kegilaanku...

Inilah kegilaanku yang terkini. Setelah penat bekerja seharian balik sampai lewat malam, inilah sahaja hiburan yang dapat aku adakan untuk merehatkan minda. Mula-mula taklah minat sangat kerna cerita terlalu stereotype. Tapi lelama bley syioklah pulok. Apapun Jan Di memang chomel and kelakar!! :D

Mogok Lapar: Penjelasan Dr. Mohd Asri

Dalam Islam matlamat tidak menghalalkan cara (the ends do not justify the means). Apa sekalipun hasrat baik tidak boleh dihalalkan dengan cara yang tidak diterima oleh syariat. Mogok lapar adalah satu penyeksaan diri sendiri yang mempunyai ‘nilai ketidakcerdikan’ yang amat sangat.

Memang, pada zaman Nabi ia pernah dibuat oleh ibubapa kuffar Quraish bagi membantah anak-anak mereka menganut Islam. Namun itu adalah kebodohan kaum Quraish. Para Nabi a.s. dan pengikut mereka telah menentang berbagai sistem dan kezaliman, tiada seorang pun di kalangan mereka yang melancarkan mogok lapar. Allah tidak pernah mensyariatkan hal itu sama sekali.

Mungkin Gandhi pernah menjadi contoh dalam hal itu. Tetapi tidak para pejuang Islam. Jika ada pun seseorang berpuasa dengan cara yang diajar oleh Allah dan RasulNya. Bukan untuk membantah sesiapa, tetapi mendekatkan diri kepada Allah. Itupun dilarang ‘wisal’ dalam puasa, maksudnya berterusan tanpa buka setelah masuk waktu berbuka.

Malanglah, jika umat Islam terpengaruh dengan pendekatan yang bukan Islamic, bukan memperkenalkan kematangan pemikiran Islam. Jika seseorang mati dalam mogok lapar, ia termasuk dalam hukum membunuh diri. Ini seperti dalam hadis al-Bukhari, dalam sebuah peperangan, ada seorang pejuang telah berjuang dengan hebat sehingga dia dipuji oleh para sahabat. Nabi memberitahu mereka dia ahli nereka. Mereka hairan. Namun apabila diperiksa didapati dia membunuh diri kerana tidak sabar atas kecederaan yang dialaminya.

Dengan itu, bagi saya jika ‘pejuang mogok lapar’ mati dia termasuk dalam hadis ini. Orang politik mungkin menghalalkan apa sahaja untuk politik mereka, tetapi para pejuang prinsip hendaklah berpegang kepada prinsip tanpa mengira siapa pun.

Dr Mohd Asri Zainul Abidin, Lampeter, UK.

Will You Ever?

I don't think you will

Ever fully understand

How you've touched my life

And made me who I am

I don't think you could ever know

Just how truly special you are

That even on the darkest nights

You are my brightest star

I don't think you will ever fully comprehend

How you've made my dreams come true

Or how you've opened my heart

To love and the wonders it can do

You've allowed me to experience

Something very hard to find

Unconditional love that exists

In my body, soul, and mind

I don't think you could ever feel

All the love I have to give

And I'm sure you'll never realize

You've been my will to live

You are an amazing person

And without you I don't know where I'd be

Having you in my life

Completes and fulfills every part of me

Never I Have Fallen

Your lips speak soft sweetness

Your touch a cool caress

I am lost in your magic

My heart beats within your chest

I think of you each morning

And dream of you each night

I think of your arms being around me

And cannot express my delight

Never have I fallen

But I am quickly on my way

You hold a heart in your hands

That has never before been given

If.....

If you can keep your head when all about you

Are losing theirs and blaming it on you,

If you can trust yourself when all men doubt you

But make allowance for their doubting too,

If you can wait and not be tired by waiting,

Or being lied about, don’t deal in lies,

Or being hated, don’t give way to hating,

And yet don’t look too good, nor talk too wise:

If you can dream and not make dreams your master,

If you can think and not make thoughts your aim;

If you can meet with Triumph and Disaster

And treat those two impostors just the same;

If you can bear to hear the truth you’ve spoken

Twisted by knaves to make a trap for fools,

Or watch the things you gave your life to, broken,

And stoop and build ‘em up with worn-out tools:

If you can make one heap of all your winnings

And risk it all on one turn of pitch-and-toss,

And lose, and start again at your beginnings

And never breath a word about your loss;

If you can force your heart and nerve and sinew

To serve your turn long after they are gone,

And so hold on when there is nothing in you

Except the Will which says to them: “Hold on!”

If you can talk with crowds and keep your virtue,

Or walk with kings nor lose the common touch,

If neither foes nor loving friends can hurt you;

If all men count with you, but none too much,

If you can fill the unforgiving minute

With sixty seconds’ worth of distance run,

Yours is the Earth and everything that’s in it,

And which is more you’ll be a Man, my son!

Happy Teacher's Day

Ucapan Selamat Hari Guru kepada semua guru di seluruh dunia. Terutama sekali kepada semua guru-guru ku. Terima kasih atas tunjuk ajar mu, didikan mu dan sudah tentunya segala 'ilmu pengetahuan yang telah dicurahkan kepadaku. Ucapan terima kasih ku pada semua.

Guru SKSM: Puan Hajah Samilah, Puan Zuraidah, Puan Masitah Adnan, Encik Zainuddin, Encik Adami, Puan Hajah Aspah Jamin dan lain-lain.

Guru SMAPK: Puan Amnah Labib, Puan Kamarul Hazani, Puan Hajah Saadiah Haji Shamsuddin, Encik Johari Kassim, Encik Bakru Rozi, Puan Rahimaton Haron, Puan Zarifah Said, Puan Mahimun, Tuan Haji Saim bin Ithnin, Puan Hajah Jumaiyah, Tuan Haji Ishak Ibrahim, Puan Norah dan lain-lain.

Guru Matrikulasi: Puan Isfadiah, Puan Siti Khadijah, Encik Muhammad Rashad Bakashmar, Dr. Md. Yousuf Ali, Dr. Wahabuddin Ra'ees dan lain-lain.

Guru UIAM: Prof. Dr. Mohamed Aris Haji Othman, Prof. Dr. Jamil Farooqui, Prof. Dr. Ahmad Abd al-Rahim Muhammad Nasr, Prof. Dr. Fatimah Daud, Prof. Dr. Saiyad Fareed Ahmad, Assoc. Prof. Dr. Hazizan Md. Noon, Dr. Noor Azlan Mohd Noor, Dr. Pute Rahimah Makol-Abdul, Dr. Rohaiza Rokis, Dr. Nurazzura Md. Diah, Ms Nor Azlin Tajuddin, Mdm Nor Aisah Areff, Mdm Norasikin Basir dan Dr. Fathi Jumaa' Ahmad.

The Perak DUN Fiasco

I was at the Perak State Legislative Assembly on an official duty on 7 May only to witness the ugliest scene in Malaysia's legislative history. It was expected that some kind of ruckus would happen in the DUN on that fateful day but what I witnessed was beyond my imagination. I was shocked to see DAP and PKR assemblymen crossed the aisle (a very unparliamentary act) to harrass BN and Independent assemblymen and prevented them from speaking. The shove and scuffle in the Dewan, which lasted for more than five hours, with intermittent break in between, made similar experience in Taiwanese parliament a storm in a tea pot.

By now, the Malaysian public already knew the what and how of the ruckus. What matters now is how they perceive it. Let me deal with some of the perceptions and give my own eyewitness account.

1. Sivakumar was deprived of his right as a Speaker.

No, it was not true. Nobody stopped Sivakumar from doing his job as a Speaker when the Dewan convened. He entered the Dewan and sat on the Speaker's Chair. He then ordered the seven BN assemblymen who had earlier been suspended, including the MB, and the three Independents to leave the Dewan. This was despite the court's decision which declared the suspension of the seven BN assemblymen was illegal. No reason was given as to why he ordered the ten assemblymen to leave. He also refused to allow Datuk Seri Tajol Rosli who had been standing for more than 15 minutes to speak. As the Speaker, he was the most powerful man in the Dewan he said. This means he is 'untouchable" and could do anything he wanted in the Dewan. So who deprived whose right?

2. The sitting was never convened because Sivakumar refused to begin the sitting unless the 10 ADUNs leave the Dewan.

Yes, Sivakumar did say that he would never begin the sitting unless the 10 ADUNs leave the Dewan. But he erred in law. Order 13(1) of the Standing Order clearly states that the order of business begins with the entry of the Speaker. Speaker's announcement is item no 4 in the order of business. So when Sivakumar entered the Dewan, sat on the Speaker's Chair and made "announcements" that the 10 ADUNs should leave the Dewan, the Dewan was already in sitting.

3. If Sivakumar was not deprived of his right as a speaker, then why was his microphone turned off?

Get the fact right. The microphone was turned off only after the motion to remove Sivakumar as a Speaker was duly passed by the Dewan. This means, when the microphone was turned off, Sivakumar was no longer the Speaker. He therefore had no right to speak as a Speaker. He should have honourably left the Speaker's Chair and taken his seat as an ordinary ADUN. By refusing to vacate the Speaker's chair, he actually obstructed the new Speaker from discharging his duties. In fact, it was a necessity that the microphone was turned off. Sivakumar kept shouting "saya tidak dengar apa-apa, saya tidak dengar apa-apa, saya tidak dengar apa" when Menteri Besar YAB Datuk Seri Dr. Zambry Abdul Kadir moved the motion to remove him. Don't we think that it was an obstruction of the business of the Dewan?

4. The Speaker cannot simply be removed.

If an MB can be removed, why can't a Speaker? A Speaker can be removed by a motion passed by a majority of the members of the house. On May 7, the MB used his authority under Order 13(2) of the Perak DUN's Standing Order to move a motion to remove the speaker. It is as simple as that. And it would be against the public interest if a Speaker cannot be removed.

5. The BN wanted to remove the Speaker because he is a member of the Opposition. This is unfair.

How would you run a Westminster system of parliamentary government if a Speaker who is a member of the Opposition cannot be removed. The scenario would be like this. Whenever the government wants to introduce a Bill in the Dewan, the Speaker will find fault with government assemblymen and suspend them for one or two weeks, or worse still, for 12 or 16 months. (Don't rule out the possibility of arbitrariness in suspending the assemblymen as this is what Sivakumar exactly did in the suspension of the seven BN assemblymen previously). The Speaker will make sure that the number of government assemblymen he suspends would be enough to reduce them into a minority. No government Bill can be passed. What if the Bill is a Supply Bill. The government will be in a "loss of supply" position, i.e. having no money to spend constitutionally. Don't we think that this will lead to the collapse of a constitutional government? Removing the Speaker in the Perak case is a matter of necessity.

6. The police had acted arbitrarily by dragging Sivakumar out from the Dewan.

The police had been very cautious in taking action aginst the trouble makers. I bumped into a high ranking police officer outside the Dewan during the recess. Someone asked him why the police did not go in to stop the ruckus. His answer was that the police had taken enough heat in handling the protesters outside the Dewan. Interfering in the business of the Dewan would only worsen public perception toward the police. But why did the police finally come in and dragged Sivakumar out of the Dewan? The answer is simple. The situation was totally out of control. A Bentara was injured when he was trying to remove Sivakumar from the Speaker's Chair. The Speaker had no choice but to call the police in. And that was after five hours of shove and scuffle in the Dewan. My hunch is the PKR and DAP assemblymen purposely wanted the police to come in as part of their perception play. In fact the whole drama is just part of their perception play.

7. Democracy is dead

No. Democracy is not dead. It just overworked. Some people had just stretched the limit of democracy. In fact, it is bordering on anarchy. Yes, I mean it. It is anarchy with some leftist-leninist strand! Are some people slowly showing their true colors now? But throughout the ruckus, I was wondering why PAS assemblymen sat quietly in the Dewan. Some were SMSing and others just looked poker faced. Hmmmm ....

Note: All views expressed in this article are solely of my own and not of the institution(s) that I am currently attached to.

Written by:

Dr. Marzuki Mohamad

Assistant Professor
Department of Political Science
International Islamic University Malaysia
Currently he is the Special Officer for Deputy Prime Minister

Religion and Politics in America: The Rise of Christian Evangelists and Their Impact

This book by Muhammad Arif Zakaullah was published and released by Al-Zaytouna Centre for Studies and Consultations (Beirut-Lebanon) in February 2007. It discusses the dimensions and interactions of both, religion and politics, in the United States of America (USA), and more specifically the strong influential role of Christian Evangelists in determining the US policies. Though the subject was previously explored by several writers, this book is special in analyzing the historical background and the roots of Christian Evangelism, all the way till their present status and power. Remarkably, the author presents "in perfect doses" a blend of ideology and events, past and present (updated till late 2006), all tied up in a well organized concise approach.

Zakaullah produced a highly academic, documented and objective study. Being a Muslim, he managed to present his study from a different perspective, trying to establish a better understanding of the policy-making process in the USA in the Muslim world, and calling for a constructive inter-civilizational dialogue.

The author starts with a look on the current situation between America and the Muslim World, which “has been exploited by extremists in both camps endangering world peace in the first decade of the 21st century.”

Then he justifies the major reasons behind his research:

“The peace loving majorities in both the West and the Muslim world want to know the causes of this problem to resolve it. The hawks in the West have developed a number of approaches (e.g. Islamophobia, clash of civilizations, etc.) to explain this situation to their people and the world at large. These approaches put the entire blame on Muslims and Islam. On the other hand in the Muslim world it is the other way around as all the explanatory models put the entire blame on the west and Israel. This blame game has been going on for quite some time leading to actions by each side that, instead of solving problems, have caused further deteriorated of the situation. This reality calls for a different approach. The Muslim world has to learn to appreciate that in Western societies the bottom line is the public opinion and not the wishes of the President/Prime Minister and his cabinet.”

All through the book, Zakaullah discusses the rise of Christian Evangelists within “this democratic context” and the various challenges they faced and dealt with.

In its first chapter, the book presents the 2000 and 2004 US presidential elections as a clear example of the democratic political system in the USA, and that public opinion does play the major part in shaping the US policies. The book then proceeds with a brief historical background of Christianity in America. In there, key teachings of Martin Luther and John Calvin are presented, as well as a brief survey of the various political, economic and social factors that set off many Christians from Europe to the “New World”, during the 15th and 16th century. The early American society thus had a conservative protestant majority. Here again, Zakaullah discusses key social and economic issues that led to another change in the characteristics of the American Society, this time towards “contemporary Christian Fundamentalism” causing conservatives to become a minority.

This “contemporary Christian Fundamentalism” movement was then engaged in intellectual, educational and organizational fronts, in which it relied heavily on media. Nonetheless, it maintained its “non-involvement in politics” policy.

While the early chapters focus on the rise of Christian evangelism (fundamentalism) in the ideological and social context, chapters five and six discuss the circumstances that led them into politics. It was the era that followed Watergate Scandal and the 1976 presidential elections that paved the way for the Christian Fundamentalism (and later Christian Evangelism) towards political power. Jimmy Carter won the 1976 presidential elections with a vast support from evangelists. Though he didn’t stick to his “evangelist agenda”, his victory reflected a great deal of power and influence for Evangelists within the American public.

The latter was noticed and employed by the Republican Party, whose focus used to be primarily on a conservative economic agenda. In Zakaullah’s words, “the Marriage of Economic and Christian Fundamentalisms” took place and led to “A ‘Born Again’ Republican Party” whose major challenge was “winning the coming 1980 presidential elections.”

Here again, Zakaullah genuinely goes through the 1980’s presidential elections campaign to illustrate the rise of Christian Evangelists. “They realized that in order to unite right wingers of all shades and colors, this agenda would have to encompass economics, morality and pro-family issues as well as being anti-homosexual and anti-abortion. The party strategists knew that they already had the expertise, manpower and networks to promote the pro-market economic agenda but they were also aware that they had neither the expertise, the organization, the networks, nor the volunteers to articulate and sell effectively the pro-family evangelical agenda among the voters. The only way they could succeed was to unite all the fundamentalists across all the religions and denominations.”

Reagan did win the 1980’s presidential elections. He was then succeeded by George Bush (sr.). The Republicans realized that “president is not enough because it was the Congress and the bills that make policies” and they even succeeded in having a majority in both houses.

In its last part, the book discusses the rise of “Christian terror in the ideological war” and even some Christian terrorist organizations, the most dangerous of which is the “Army of God” organization. Such movements were justified by the fact that “16 years wait under these presidents (1976-1999) did not deliver the goods the frustrations started running high and many radical fundamentalists lost all hope” according to the book.

The author then goes briefly past issues like Millennialism, G.W. Bush presidency, to discuss more in depth the current views of the Muslim world regarding America and American Politics. The Muslim world perceives the American foreign policies as a result of external factors, pro-Israeli, biased against Muslims, disregarding the power of the American public opinion in shaping these policies. The only internal factor that they might consider, if any, would be the Jewish lobby inside the USA. No serious efforts were made into understanding the dynamics behind this lobby’s influence, that is the actually, the power of American public opinion in policy-making.

The Author then concludes with “The Need for a New Intellectual Culture in The Muslim Academia and Beyond”, what he calls: “A Wakeup Call”:

“The Muslim world has to learn to appreciate that in Western societies the bottom line is the public opinion and not the wishes of the President/Prime Minister and his cabinet. Muslim intellectuals, media and policy makers should be engaged in the exercise of understanding the way Western societies work. They should interact with the Western public opinion in a constructive way. This would in turn result in a genuine, meaningful and effective inter-civilizational dialogue on issues of mutual concern.”

This, according to Zakaullah, “would cause even the long standing divisive issues would have a much more conducive environment for a peaceful and mutually beneficial conflict resolution.”

The author, Muhammad Arif Zakaullah is an Associate Professor at the Department of Economics in the International Islamic University, Malaysia. His ongoing research focus is the contemporary political economy of the United States. He is also the author of: The Cross and the Crescent: The Rise of American Evangelicalism and the Future of Muslims (Kuala Lumpur: The Other Press, 2004). Being only 160 small pages, the book is strongly recommended for those who would like to have an updated “eye bird’s view”, that is yet comprehensive and worthy, of religion and politics in America.