Teach me not, teach you never!

It’s me again, expressing my thoughts of what I have experienced and what I am envy of friends of mine UK. They were at once think Malaysia are the paradise and the UK is the hell where it just take everything from you, from your soul to your cultural difference yet they call it diversity, geocentric idealism, ideologists and sarcasm. It just takes almost everything from you.

Physically is not the only key to success, the inner (mental) push is the one that holds you there. As we trained our physical we tend to forget to train our mental to be fit? How can that be plausible? Mental can be trained through so many ways. But before putting our mental to the test, it must be feed well. You may want to use feed lot approach, free range feeding style, hunter style, complementary style, a structural diet style or anything that you could name them. All these style have their strengths and weaknesses.

And most importantly is that you are the one that is most affected by the types of feeding your mental as your strength depend on your diet. As we then move to the second chapter, train your mental so it must be strong enough to take the challenge. In the training period, you are actually challenging yourselves to the limit of your knowledge and how you control and disseminate your thoughts.

You can set the challenge yourselves. There are so many ways to set the challenge; one is what has been set in schools like normal examinations and test. Yet there are still many other ways like, having involve in intellectual discussions with friends, colleagues or anyone; you may have interest in like playing mental games testing how good your focusing are, reaction or agility, knowledge, tactical games, formal or informal discussions, skills etc etc.

You will never know whether you are fit enough until you were put to the test. As long as you are not in the test you will probably be fine but remember, the clouds will not always shining.

As we need to prepare ourselves especially as a teacher, we should be designed to motivate, to initiate, to modulate, to mould and to guide. As we should by now move from a third class mentality to the first class mentality through fitness of knowledge and creativity thinking.

Teacher’s should initiate and provide a platform for their students to nurture their capability to the maximum and trained them to be fit at all aspects of life. Nowadays, those who are eloquent, charismatic as well as diligent with towering personality must be produced to fit the needs of the nation and survivals of humankinds.

Therefore, as a teacher will be; we must prepare ourselves to be out of yesterdays and today’s mistake and start to shape a new identity for ourselves and for our future generations. The thoughts and expressions are for us to ponder upon and for us to seek the way out of it. We should be those who provide solutions for problems and never should we take things for granted as we will be asked!

The Superiority and Virtue of the First Ten Days of the Month Of Zulhijjah

You are not going Hajj this year!! – You still can us these superior
Days for Righteous Deeds

Verily, the praise belongs to Allah, the Most High, and may the Blessings of Allah and Peace be upon His Prophet Muhammad and his family and companions, all of them. It is narrated from Ibn Abbaas (RAA) that the Prophet (PBUH) of said: “There are no days in which righteous deeds done in them are more beloved to Allah than these days, ie the ten days (of Zul-Hijjah). They said: O Messenger of Allah, not even Jihaad in the path of Allah? He said: Not even Jihaad in the Path of Allah, the Most High, except if a man goes out (for Jihaad) with his self and his wealth, then he doesn’t return with anything from that.“
(Al-Bukhaaree, Abu Daawood and others. The exact wording is that of Abu Daawood)

It is narrated from Ibn Umar that the Prophet Muhammad (Blessings of Allah and Peace be upon him) said: “There aren’t any days greater, nor any days in which deeds done in them are more beloved to Allah, the Most High, than these ten days (of Zul-Hijjah). So, increase in them the saying of Tahleel (La Ilaaha illa Allah), and Takbeer (Allah Akbar) and Tahmeed (al-Hamdu li-llah)” [Musnad Imaam Ahmad]

The Types of Deeds in These Ten Days:

First: The performance of Haj and Umrah, and these are the best of deeds that may be done.

And what indicates their superiority are a number of Ahaadith, one of which is the saying of the Prophet (PBUH). Performance of Umrah is an expiation of the sins committed between it and the previous Umrah, and the reward of the Haj which is accepted by Allah, the Most High, is nothing but Paradise. (Al-Bukhaaree and Muslim)

Second: Fasting during these days – as many of them as may be easy (for one to fast); especially the Day of Arafah.

There is no doubt that the act of fasting is one of the best deeds, and it is from what  Allah, the Most High, has chosen for himself, as in the Hadith Qudsee: Fasting is for Me, and it is I who give reward for it. Verily, someone gives up his sexual passion, his food and his drink for My sake…” (Al-Bukhaaree, Muslim, Maalik, at-Tirmidhee, Nasaa’ee and Ibn Maajah)

Also, from Abu Sa’eed al-Khudree who said that the Messenger of Allah said: No servant (of Allah, the Most High) fasts one day in the Path of Allah, except that Allah, the Most High, removes his face from the Fire because of it (the distance  of travelling) seventy years. (Al-Bukhaaree and Muslim)From Abu Qatadah that the Prophet said: Fasting the Day of Arafah will be credited with Allah by forgiving one’s sins of the previous year and the following year. (Muslim)

Third: At-Takbeer (Allah Akbar) and adh-Dhikr (the remembrance of Allah through different words of praise and glorification) in these (ten) days, Allah said “And mention the name of Allah on the appointed days”(12:28).

This has been explained (by some) to mean the ten days (of Zul-Hijjah), and the scholars consider it desirable to increase adh-Dhikr in these days, based upon the hadith of Ibn Umar narrated by Ahmad, which contains the words: … so increase in these days the Tahleel and Takbeer and Tahmeed…

It is reported about Ibn Umar and Abu Hurairah that: the two of them used to go out to the market place during the ten days (of Zul-Hijjah) saying: Allahu Akbar, causing the people also to say it. (Al- Bukhaaree)

Ishaaq narrates from the scholars of the Taabi’een that in these ten days they used to say: Allahu Akbar, Allahu Akbar Laa Ilaaha illa ‘llah Wa ‘llahu Akbar, Allahu Akbar Wa li’llahi al-hamd. It is a beloved act to raise the voice when saying the Takbeer in the markets, the houses, the streets, the Masjids and other places, because of the saying of Allah, the Most High, in Surah al-Hajj, verse 37: “… that you may magnify Allah for His Guidance to you”

The saying of Takbeer in congregation, ie everyone pronouncing the Takbeer with one voice, is not permissible since this has not been transmitted (to us) from the early generations of the Sahabah and those who followed their ways. Verily, the Sunnah is for everyone to say the Takbeer individually. And this is (generally) applicable to Dhikr and supplications, except if the person doesn’t know what to say. In that case he may repeat after someone else until he learns (the words to be said). It is also permissible to make Dhikr with all the different wording of Takbeer and Tahmeed and Tasbeeh, and the rest of the Islamic legislated supplications (from the Qur’an and Sunnah).

Fourth: At-Tawbah (repentance) and abstaining from disobedience and all types of sins, since forgivene and mercyare the results of deeds.

Disobedience is the cause of being far away (from Allah, the Most High) and repulsion, while obedience is the cause of being near (to Allah, Most High) and His love. In the hadith of Abu Hurairah he said that the Prophet said: Verily Allah has a sense of Ghaira, and Allah’s sense of ghaira is provoked when a person does that which Allah has prohibited. (Al-Bukhaaree and Muslim)

Fifth: Doing plenty of voluntary (nafl) righteous deeds of worship like Prayer, Charity, Jihaad, reading the Qur’an, Commanding what is Good and Forbidding what is Evil, and other such deeds.

Verily, these are amongst the deeds that are multiplied in these days. It is during these days that even deeds that are less preferred are superior and more beloved to Allah than superior deeds done at other times. (These deeds are superior) even to al-Jihaad – which is one of the most superior of all deeds – except in the case of one whose horse is killed and his blood is spilled (loss of life in Jihaad).

Sixth: It is legislated in these days to make at-Takbeer al-Mutlaq at all times of night and day until the time of the Eid Prayer.

Also, at-Takbeer al-Muqayyad is legislated, and it is done after the (five) obligatory prayers that are performed in congregation. This begins from Dawn (Fajr) on the Day of Arafah (the 9th of Zul-Hijjah) for those not performing Haj, and from Noon (Zhur) on the Day of Sacrifice (10th of Zul-Hijjah) for those performing Haj (pilgrims); and it continues until Asr prayer on the last day of the days of Tash-reeq (13th of Zul-Hijjah).

Seventh: The slaughtering of a sacrificial animal (Adhiyah) is also legislated for the Day of Sacrifice (10th) and the Days of Tashreeq (11th, 12th and 13th).

This is the Sunnah of our father Ibraaheem – when Allah, the Most High, redeemed Ibraaheem’s son by the great sacrifice (of an animal in his place). It is authentically reported that The Prophet Muhammad slaughtered (sacrificed) two horned rams, black and white in colour, and said Takbeer (Allahu Akbar), and placed his foot on their sides (while slaughtering them). (Al-Bukhaaree and Muslim)

Eighth: Offering animal as Udhyia

It has been narrated from Umm Salamah (may Allah be pleased with her) that the Prophet said: If you see the Hilal (new moon) of Zul-Hijjah, and any one of you wants to make a sacrifice, then he should not cut (anything) from his hair and his nails. (Muslim and others) . And in one narration, he said: .Then he should not cut (anything) from his hair, nor from his nails, until he performs the sacrifice. Perhaps this is because of the similarity with the one who is bringing a sacrificial animal for slaughter (in Haj). As Allah, the Most High, said: And do not shave your heads until the Hady (sacrifice) reaches the place of sacrifice…

The apparent meaning of this prohibition is that it is particularly for the one whom the sacrifice is for, and does not include the wife or children, unless there is an individual sacrifice for one of them. There is no harm in washing the head, or scratching it, even if hairs may fall out.

Ninth: It is incumbent for the Muslim (who is not performing Hajj) to make every effort to perform the Eid Prayer wherever it is performed, and to be present for the Khutbah and benefit.

He must know the wisdom behind the legislation of this Eid (celebration). It is a day of thankfulness and performing deeds of righteousness. So, he must not make it a day of wildness, pride and vanity. He should not make it a season for disobedience and increase in the forbidden things like music and singing, uncontrolled amusement, intoxicants and the like – those things which could cause the cancellation of the good deeds done in these days (of Zul-Hijjah).

Tenth: After what has been mentioned, it is fitting that every Muslim, male and female, take advantage of these days by obeying Allah, the Most High, remembering Him, thanking Him, fulfilling all the obligatory duties, and staying far away from the prohibited things.

He must take full advantage of this season, and the open display of Allah’s gifts, to attain the pleasure of his Lord. Surely, Allah, the Most High, is the One Who grants success, and He is the Guide to the Straight Path. And may the blessings of Allah, the Most High, and peace be upon Muhammad and his family and companions!

Source :  www.irhsca.org/First_10_Days_of_Zulhijjah.pdf

Saksi dan kesaksian

PENGGUNAAN UJIAN DNA ,CCTV DAN PENEMUAN SAINS ADAKAH BOLEH M,ENGGANTIKAN 4 SAKSI ?

Islam tidak menafikan kepentingan penemuan dan peranan Sains kepada kemaslahatan umat manusia amnya, namun Sains itu sendiri sepanjang sejarahnya sendiri, dalam mengemukakan teori yang yang hebat, masih mempunyai peratus kecil ketidaktentuan yang hanya tersingkap hakikatnya dizaman selepasnya.

Contoh, Orbital Theory yang banyak memberi penjelasan dan menfaat kepada dunia sains berkurun-kurun namun pada hari ini telah diambilalih oleh Quantum Physics yang lebih tepat dalam menerangkan sifat sesebuah nukleus atom dan elektronnya. Teori “Jisim tidak boleh dicipta dan dimusnahkan” dalam Molecular Theory yang digunapakai berkurun-kurun lamanya sehingga kehari ini didalam pengajian di universiti dan industri terbukti salah apabila jisim boleh dimusnahkan menjadi tenaga dalam Nuclear Physics, diantaranya dengan formula E=mc2.

Bayangkan ratusan teori sains yang lain termasuk DNA, boleh dipakai baik di zaman ini, belum tentu tepat dizaman akan datang. Oleh itu sebahagian teori sains, walau setinggi mana kehebatan, namun mempunyai peratusan ketidaktentuan. CCTV seperti termaklum boleh digubah seperti proses superimposed dsb.

Dalam Syarak menyebut “Idrak hudud bisy Syubuhaat” (jangan dilaksanakan Hudud jika ada ketidaktentuan” (Hadis). Oleh itu pada pandangan saya, ujian dan bantuan Sains tidak boleh mengambil tempat 4 orang saksi yang tidak dikemukakan (bermakna hanya berpada dengan bukti DNA, tayangan CCTV dll tanpa perlu 4 orang saksi).

Orang akan bertanya, kalau begitu bagaimana Islam memenfaatkan sains dalam hal ini. Jawapannya teknologi di atas sangat berguna untuk menjadikan si tertuduh akhirnya membuat pengakuan setelah kuat sokongan terhadap pendakwaan ke atasnya, seperti kes bekas Menteri Kesihatan, Chua Soi Lek, yang mengaku sendiri berzina, kerana wujudnya CCTV menyokong pertuduhan. Adapun sekiranya setelah ditunjukkan hasil ujian DNA, tayangan CCTV dll, si tertuduh masih tidak merekodkan sebarang pengakuan dengan kerelaan sendiri, malah masih bersumpah menafikan, dan si pendakwa tidak dapat mengemukakan 4 orang saksi yang melihat benar alat adegan tersebut, maka tuduhan zina atau liwat jatuh akan turun tarafnya menjadi tuduhan atau sabitan Khalwat misalannya.

Hukuman atas Khalwat adalah takzir (denda) yang boleh mencapai hampir hukuman Hudud sekiranya dienekmenkan sedemikian, perbahasan Takzir pula adalah panjang.

(Dipetik dari http://inijalanku.wordpress.com/-dengan sedikit pindaan.)

ADALAH AMAT SUKAR UNTUK MENDATANGKAN SAKSI SERAMAI EMPAT ORANG PADA HARI INI …BAGAIMANA PENYELESAIANNYA?

Jika begitu, ramai akan berkata betapa sukarnya untuk mendapatkan 4 orang saksi. Memang benar, bahkan dizaman Nabi saw, Maiz dan Ghamidiah direjam hingga mati adalah melalui pengakuan mereka sendiri telah melakukan zina dan bukan melalui pertuduhan sesiapa dengan mengemukakan 4 orang saksi.

Jelas di sini dan dalam Syariat Allah swt, Islam mengetat dan menyukarkan sebarang bentuk pertuduhan zina terhadap seseorang. Bahkan dengan sedikit pengamatan terhadap hikmat Syariat Ilahi ini, dengan mensyaratkan 4 orang saksi, dan setiap mereka mesti melihat dengan jelas alat-alat hubungan kelamin pula, Islam hampir menutup pintu tuduh menuduh dalam perkara zina atau liwat.

Adapun jika benar berlaku pezinaan atau liwat, Islam melihat ianya dalam satu bentuk tertutup dan terkawal di dunia, diserahkan azabnya kepada kekuasaan Allah di Hari Akhirat. Sebaliknya jika dibiarkan atau diringankan syarat tuduh menuduh pula, ia akan mengotorkan kehidupan masyarakat Islam, menyebarkan kelucahan, menggalakkan penindasan dan kezaliman lalu mencetuskan porak peranda dalam umat Islam seperti yang berlaku di dunia Barat.

(Dipetik dari http://inijalanku.wordpress.com/-dengan sedikit pindaan.)

Antara manusia dan insan kamil

Manusia terdiri daripada lima elemen asas yang terpenting seterusnya mempengaruhi kehidupan seharian setiap individu. Kesemua aspek ini juga mempunyai tingkatan-tingkatan yang membezakan darjat seseorang. Kesemua aspek ini behubung kait dengan dua perkara utama dalam segala urusan iaitu ilmu dan amal. Seperti yang diriwayatkan dalam sebuah hadith, “ Barangsiapa mahukan dunia, hendaklah dia berilmu, barangsiapa mahukan akhirat, hendaklah dia berilmu, dan barangsiapa yang mahukan kedua-duanya, hendaklah dia berilmu”.

Selain dari itu Allah turut mewahyukan kepada Nabi Muhammad S.A.W yang darjat orang yang berilmu akan ditinggikan beberapa darjat dari orang kebanyakan dan juga “ Sesungguhnya, orang yang takut kepada Allah adalah dari kalangan Ulama( berilmu)”. Kata-kata punjangga berbunyi, ilmu tanpa amal ibarat pohon tanpa buah. Maka sesuailah kita teliti dan hayati kedua-dua perkara ini sebelum kita membincangkan aspek aspek utama seseorang manusia yang membezakan darjat mereka di sisi Allah.

Dalam ayat lain Allah turut memberitakan tentang cirri-ciri orang yang berilmu dan beramal dengannya seperti, “ Sesungguhnya, orang-orang yang beriman itu sekiranya dibacakan/disampaikan kepada mereka ayat-ayat/tanda-tanda kebesaran tuhannya, bertambah iman mereka , dan kepada tuhan mereka berserah/tawakkal”. Ayat ini cukup untuk memberi tanda aras kepada kita tentang iman dan amal kita. Ayat ini patut menjadi panduan kita dalam menentukan langkah yang perlu diambil untuk mendekatkan diri kita kepada Allah. Jika kita telusuri kisah para sahabat maka kita akan dapat dengan lebih jelas menilai martabat diri kita di sisi Allah.

Segala aspek yang akan dibincangkan tidak boleh berdiri dengan sendirinya tanpa ada hubungan atau tindak balas dengan pihak luar. Sesuai dengan firman dan seruan Allah kepada manusia “tolong menolonglah kamu kearah kebaikan dan taqwa, dan janganlah kamu tolong menolong ke jalan keuburukan dan kejahatan”.  Selain itu, manusia juga diciptakan dengan sifat keluh kesah, maka amat penting bagi manusia sentiasa membantu antara satu sama lain dalam mencapai martabatul ihsan atau pun melahirkan insan  kamil.

Elemen pertama seseorang individu adalah seperti ruh. Setiap yang bernyawa mempunyai elemen metafizik yang dikenali sebagai ruh bagi manusia. Dan setiap ruh pula mempunyai tingkatan yang tersendiri. Ruh membawa bersamanya sifat fitrah iaitu satu sifat yang bergantungan kepada sesuatu perkara atau anasir luar untuk kemandirian hidup. Sifat fitrah atau sifat semulalahir ini boleh dilihat apabila manusia mencari sesuatu untuk mereka berpegang dan sesuatu untuk mereka sembah. Betul atau pun tidak pegangan mereka adalah hal yang akan dibincangkan kemudian. Setiap manusia merasakan adanya kuasa yang mutlak yang memerintah dan mentadbir alam maya ini.

Dalam meluahkan fitrah atau memenuhi kehendak kehidupan, maka wujudlah pelbagai fahaman dan juga doktrin di dunia ini. Adapun Islam membawa manusia ke jalan kebenaran dan kebaikan. Beriman kepada Allah pencipta alam maya yang mengawal dan menjaga tadbir serta yang mengetahui segala sesuatu yang berlaku adalah tuntutan pertama Islam. Di sinilah rukun iman dan rukun Islam memainkan peranan dalam mempengaruh kehidupan seharian individu. Perbezaan martabat seseorang adalah berdasarkan kepada kekuatan tahap pegangan mereka terhadap rukun iman dan rukun Islam. Kekuatan boleh diukur dengan sifat istiqamah atau berterusan yang amat dituntut dalam segala hal. Sifat inilah yang menentukan sedalam mana kefahaman dan kekuatan pegangan seseorang dalam sesuatu hal. Sifat berterusan ini akan membuahkan taqwa.

Taqwa akan menjadi pendinding atau penghalang kepada kejahatan. Inilah martabat paling tinggi yang boleh dicapai oleh setiap individu. Dan Allah jua menjanjikan kemenangan/ kejayaan kepada mereka yang bertaqwa.

Sudah semestinya seorang manusia itu mempunyai jasad yang merupakan elemen kedua bagi terdirinya individu itu sendiri. Tanpa jasad maka manusia itu dianggap ghaib. Jasad yang dijadikan sempurna sifatnya perlu dijaga. Setiap jasad pastinya menghasilkan najis dan setiap najis perlu dibersihkan. Najis bersifat tidak bersih dan menjijikkan.  Najis-najis inilah yang perlu disingkirkan mengikut cara yang dituntut atas setiap najis yang berlainan jenisnya.

Konsep penyucian atau pun toharah dalam Islam amat cantik dan sangat bertepatan dengan keperluan manusia. Setiap yang bernyawa dan mempunyai ruh akan sentiasa mencari jalan untuk berada dalam keadaan bersih dan suci. Keadaan yang bersih belum tentu suci kerana tidak memenuhi syarat-syarat toharah itu sendiri. Bagi manusia, konsep toharah ini sangat penting dan memberi kesan yang sangat mendalam kepada jiwa mereka kerana Allah cintakan hamba-hambaNya yang menyucikan diri. Suci diri, suci nurani, suci amal, suci hakikat.

Penyucian zahir melalui wudhu’ adalah amalan yang kecil namun amat penting. Tanpa disedari, dengan berwudhu’, seseorang individu berada dalam keampunan dan rahmat Allah bermula sebaik meratakan air di anggota-anggota wudhu’. Dosa-dosa berguguran ibarat gururnya daun-daun dari ranting kayu kering, begitulah rahmat da kemuliaan Allah. Setiap anggota-anggota wudhu’ merupakan anggota-anggota utama yang melakukan dosa kepada Allah dan juga merupakan anggota ibadat dan juga anggota keluar dan masuknya ilmu.  Maka berbahagialah orang yang berwudhu’ apabila dengan wudhu; yang sempurna, akan terpancar nur ke seluruh tubuh dan menjadi syafaat seperti yang berlaku kepada Abu Hurairah.

Elemen ketiga manusia adalah nafsu. Nafsu terbahagi kepada beberapa tingkatan dan tingkatan pertama iaitu nafsu lawwamah tidak lain hanyalah membawa manusia kepada keburukan. Nafsu ini perlu dikawal pada setiap masa agar tidak membawa diri yang diciptakan mulia ini lebih hina dari haiwan ternakan. Diri yang di anugerahkan bersamanya nafsu perlu bijak mengawal dan melatih diri untuk tidak tunduk dan patuh kepada kemahuan dan kehendak nafsu. Nafsu ini boleh disekat kemaraannya jika kita beramal dengan sunnah nabi dan ikhlas dalam setiap ibadat yang dilakukan. Nafsu yang terdidik namun masih kurang stabil boleh dinamakan nafsu lawwamah yang lebih cenderung melakukan kebaikan namun masih melakukan dosa-dosa kecil. Nafsu yang terdidik ini dengan sendirinya akan banyak menggalakkan manusia ke arah kebaikan melalui muhasabah diri.

Tingkatan tertinggi bagi nafsu yang terdidik dan stabil adalah nafsu mutmainnah iaitu jiwa yang tenang. Jiwa yang tenang inilah yang sepatutnya menjadi impian setiap orang untuk mencapainya. Jiwa yang tenang sentiasa kasih dan bersyukur dengan segala nikmat Allah. Hati mereka meras tenang dan cukup dengan setiap nikmat dan rahmat Allah kepada mereka. Dimuliakan mereka sehingga segala isi dunia tunduk datang menyerah kepada mereka kerana redha Allah kepada golongan ini.

Hati manusia merupakan elemen ke empat seseorang manusia. Jika baik seketul hati itu, maka baiklah individu itu dan jika rosak hati itu, maka rosaklah jasad itu. Hati yang mati tidak akan sama sekali dapat membezakan antara yang hak dan batil. Mereka mempunyai hati tetapi tidak cuba memahami dengannya akan tanda-tanda dan kekuasaan Allah. Kuasa mutlak ke atas hati adalah Allah, namun setiap manusia wajib menggunakannya secara optimum kerana setiap manusia diberikan ilham kepada jalan kebaikan dan ke jalan keburukan. Atas ke esaan dan keadilan Allah yang tiada taranya itu, maka sesuailah untuk Allah berfirman kepada umat manusia yang berbunyi, “ Barangsiapa yang Allah kurniakan hidayah/petunjuk, tiada yang siapa atau apa pun yang boleh menyesatkan dan barangsiapa yang Allah sesatkan, tiada sesuatupun yang boleh melawan ketetapannya”. Hati yang mati akan melihat kejahatan itu sebagai kebaikan dan kebaikan itu sebagai kejahatan.

Penjagaan hati yang amat cerewet, ini kerana hati boleh diserang penyakit. Hati yang di serang penyakit ini amat berbahaya kerana ianya sentiasa berbolak balik. Hati-hati yang berpenyakit ini wajiblah segera di rawat agar tidak membatalkan iman kita. Seperti dalam Surah Al-Baqarah, 8-10 yang boleh disimpulkan bahawa, sebahagian dari manusia mengucapkan bahawa kami beriman kepada tuhan yang satu, namun pada hakikatnya mereka tidak lain hanyalah membohongi diri mereka. Hati mereka dikategorikan sebagai hati yang berpenyakit oleh Allah maka Allah pun menambah lagi hati mereka yang berpenyakit supaya lebih berpenyakit atas kehendak dan kemahuan mereka menipu Allah. Bagi mereka tersedia azab yang amat pedih.

Tingkatan hati yang tertinggi adalah hati yang sejahtera. Sesuai dengan seruan Allah menceritakan tentang hari akhirat, “ Pada hari  yang tidak memberi apa-apa manfaat dari harta-benda dan anak-pinak melainkan hamba-hambanya yang datang dengan hati yang tenang”. Hati adalah harta berharga yang Allah kurniakan kepada kita semua yang perlu dijaga dengan rapi kerana Allah tidak menilai seseorang pada zahirnya tetapi pada hatinya.

Aqal adalah elemen kelima yang membentuk seseorang manusia. Aqal berisfat berkembang dan perlu disuap. Aqal bermula dengan kekosongan atau tidak tahu dan atas kejahilan itu aqal bersifat lemah. Pengkayaan ilmu pengetahuan melalui proses pembelajaran adalah proses untuk menguatkan keupaayan dan kekuatan aqal. Aqal membezakan manusia dengan makhluk ciptaan Allah yang lain. Aqal tidak di miliki oleh semua makhluk dan kurniaan aqal kepada manusia menjadikan manusia itu mulia dan sebaliknya bergantung kepada cara seseorang itu mengunakan nikmat kurniaan Allah. Aqal perlu di didik dengan bertanya kepada mereka yang ahli/pakar sekiranya tidak mempunyai ilmu atau pengetahuan tentang sesuatu hal.

Diciptakan manusia itu indah dan mulia maka wajiblah ianya di jaga agar bersesuaian dengan martabat dan kedudukan seorang manusia baik di sisi Allah mahupun di sisi makhluk ciptaan Allah. Aqal yang terdidik sempurna akan takut kepada Allah. Takut yang membawa kepada pertambahan iman dan amal. Ini membawa kepada takut melanggar perintah Allah tetapi berani mencegah kemungkaran atau kebatilan. Sesuai dengan penjelasan dari Allah, apabila datang yang hak, maka punahlah yang batil.

Itulah tingakatan ilmu dan amal serta elemen-elemen yang apabila kita memahaminya dan bertindak ke arahnya akan menjadikan kita melangkah kearah insan kamil. Insan kamil adalah mereka yang bertaqwa, yang sentiasa berwudhu’, yang mempunyai jiwa yang tenang, berhati sejahtera serta aqal yang takut kepada Allah.

Maka bebahagialah mereka yang berjaya mencapai keredhaan Allah.

Simple yet powerful

Physicists in the recent years make full use of the theory of waves and vibrations. The way they get to know world help us to understand our nature in a vibrant environment with providence and Quranic accounts.

It is good to understand how nature behaves but very few people could relate them with our own experience on our own self. This could be because we have not opened up our minds to bridge the gap between the physical and metaphysical world. There’s a way to connect them and they must always stay connected.

Maintaining connection is the most difficult and challenging part. But there is something about it that we as a human needs to know. We as human must always try to stay connected as much as we can but most of the times we failed to do so.

Surprisingly, if you know the resonance frequency of the connection, your tears may drop as soon as the Quranic or hadith comes out of your mouth. Your ears that pick up every single of it suddenly touch your heart and make your tears drop without you noticing or controlling it. It’ll happen so fast that you don’t even able to stop it.

As the verses keep flowing out of the mouth, it feels like that not you are the one who talks, even though physically, you are the one talking. All out of sudden your body began to shake and the tears just don’t want to stop. It flows like a river but you’ll enjoy it very much and you’ll keep it going, enjoying it bit by bit.

What you can’t understand is that you’ll always smile till people around you will say ‘You look so calm, tranquil and happy’. They never notice your tears and will never notice that you are in a state that you are communicating directly with your inner self and your one God.

Such vibrations and signal gives you a piece of mind especially after certain period of time, you lost the connection and it leads you to a purification of soul.

The key is simple, have your remembrance in silence, remember Him in every breath in and out. Stay focus on Him and let others to disappear from your life at that particular moment. Talk to Him inside your own self, without others knowing or noticing your action.

This is the ‘sirr’, or the secrets of the connection. Every physical action that we do is to show that we are strong and we feel ‘proud’ to be in the state of Islam. Verily, the strongest connection is the one in silence, the one that is the most sincere that you could do and achieve.

The state to reach the ‘insan kamil’, that remember Him while standing, sitting and laying around; day and night without others knowing it.

‘Adab’ defines Islamic education

Tuesday October 13, 2009

‘Adab’ defines Islamic education

IKIM VIEWS
By DR MOHD SANI BADRON Senior Fellow/Director, Centre for Economics and Social Studies, IKIM

Imparting knowledge with a moral purpose aims to produce a good man, an individual who improves in adab, whether mentally, spiritually or morally.

IN HIS essay Modern Education and the Classics, T.S. Eliot aptly observed that “to know what we want in education we must know what we want in general. We must derive our theory of education from our philosophy of life”.

In the same vein, a Muslim must think out his ideas about education as grounded upon the worldview and sources of Islam.

The Prophet Mohamed stated that “my Lord instilled adab into me, and so made my education most excellent”.
The tradition has been recorded in various authoritative sources, among which are al-‘Askari’s Jamharat al-Amthal, al-Sam‘ani’s Adab al-Imla’, and al-Sarqasti’s al-Dala’il.
Education couched in ta’dib – or imparting knowledge with a moral purpose (adab) – has since been employed by various learned authorities.

These include the leading grammarian of Quranic-Arabic, Abu Ishaq al-Zajjaj (d. 311/923).

The purpose of knowledge, which is progressively inculcated in Islamic education, should aim to produce a good man or a man of adab, whatever one’s profession or skill.

Modern Muslims tend to restrict adab to social etiquette. On the contrary, Dr Syed Muhammad Naquib al-Attas has demonstrated in his works that the original usage of adab in the history of Islamic intellectual and religious tradition covers fundamental concepts of its worldview.

Originally, adab referred to the inviting to the banquet. In Arabic language, both the act of inviting (adab) and the banquet (ma’dabah), are derived from the same root word a-d-b.

The idea of a banquet implies that the people who are present are deserving of the honour of the invitation of the host. They must be people of “refined qualities and upbringing”, who are expected to behave, as befits their station, in speech, conduct and etiquette.

In other words, the term adab implies not only the idea of noble and gracious company but also that the food be partaken of in accordance with the rules of refined conduct, behaviour and etiquette.

The term adab is now applied and used in a deeper and wider sense: the inviting of human beings to the acquisition of praiseworthy qualities and disposition (al-mahamid), and forbidding them from acquiring such as are evil (al-maqabih).

Adab includes the disciplining of one’s mind, the acquisition of good qualities and attributes of the soul, and the performing of correct or right actions, as against erroneous or wrong ones.

As such, Islamic education embraces every activity by which an individual improves in adab, whether mentally, spiritually or morally.

In short, adab, so applied and used, signifies one’s good discipline of manners, good breeding and polite accomplishment.

According to Muslim lexicologists, adab may also be specified as zarf, or excellence of mind, manners, address and speech.

They give as examples of zarf a good manner of taking or receiving what is given, the performing of generous or honourable actions, and the practice of what is praiseworthy both in words and actions.
Another example of one’s excellence of manners is the honouring of one’s superior or elder, and being gentle, courteous or civil to one’s inferior or he who is younger.
A comparative study conducted by F. Gabrieli has found that adab in the sense of mode of conduct is roughly equivalent to the Latin urbanitas, which means high quality of soul, good upbringing, urbanity and courtesy.
It is the disciplinary action, the selective acquisition, the correct performance, and the qualitative preservation.
Adab, therefore, signifies an ability which preserves a person in whom it exists from what would have disgraced him.

For adab is the rule of discipline to be observed in the exercise of a function.

Hence, Sharif al-Jurjani (d. 843/1413) interprets adab as “special knowledge that guards one against all types of error (ma‘rifatun ma yuhtaraz bihi ‘an jami‘ anwa‘ al-khata’).”

By employing the term hirz in that definition, Islamic education is conceived in al-Jurjani’s thought as a “fortress” which shields one from all kinds of wrong action.
Indeed, according to ‘Izz al-Din Kashani’s Misbah al-Hidayah, “the term adab expresses the beautification of akhlaq (moral traits) and the refinement of words and acts.

“Acts are of two kinds: acts of the heart, which are known as intentions (niyyat) and acts of the bodily frame, which are known as actions (a‘mal).

“Moral traits and intentions pertain to the inward, words and acts to the outward”.

“Hence,” Kashani concludes, “that person observes perfect courtesy whose outward and inward are adorned with the beautiful qualities of the moral traits, words, intentions, and actions. His moral traits accord with his words, and his intentions conform to his actions. As he appears, he is, and as he is, he appears.”

Finally, there is a tradition of the Prophet narrated by Ibn Mas‘ud, which is called the Quran ma’dabatullah fil ard. This refers to the fact that the Quran is a means which God has prepared in the earth for men’s learning good discipline of the mind, which defines education.

http://www.thestar.com.my/columnists/story.asp?file=/2009/10/13/columnists/ikimviews/4701281&sec=ikimviews

R & W & C

Hurdles come and go, and we tend to forget our dreams, our goals and our desires. Adaptation to the new environment does take a lot from you. Therefore, it is partially important for you to always contemplate on yourself.

Iqra’(recite) is the first verse that was revealed to our prophet Muhammad peace be upon him. Allah also revealed later in Suratul Qalam verse 2; which sounds as follow: “ By the Pen and the (Record) which (men) write”.

These are two verses that are deep in impact. It a very simple verse but yet very useful and meaningful. Analyzing those verses make one realize that the best way to contemplate ourselves is through pen and papers. Only through writing and recording we know our progression and we know what to improve.

Many individuals are lazy to write, lazy to write their goals and aims in this life. Therefore make them inefficient in planning a good life. By putting ourselves in this group is a danger decision as it actually too risky for this life and hereafter. Writing and recitation are correlated. Some writings are open for public whereas some are just for your personal and close friends and relatives to read them.

Writing provides check and balance, only through writings we can see and we can recite. Contemplation through writings is so much useful as you can clearly see where you are and what you’re really doing. You’re then capable to come out with plans to overcome risks or to reevaluate the whole process involved.

Writings require responsibility from the writer. A responsible writer will always tell the truth and write something based on facts and trustworthy sources of information in avoiding misunderstanding or misconception. Writings are useful for everyone either for reference or for guarantee of peace and harmony.

As hurdles passes by, we tend to adjust our life to best suit the situation. And this is the real test for you. Think like this, by adjusting your way of living, you tend to forget or unintentionally leave your aims and goals of your life behind.

How would you know that you are still in the path of reaching your aims and goals if you are write not a single word of it? Writings actually make you more focus and more responsible in whatever field you are in. By writing, it does not mean that you need to write everything. Just write what you want in the language that you understand better. Writings make you bigger than what you are and fits you as a khalifah.

Till then, may one day I have my own kingdom of Knowledge Empire.

GC : extended version

GC is excellent teacher. What makes a teacher an excellent teacher?

Here are more stories on that:

1. If you find out new mehtods that makes your student easier to understand your lessons, have them documented for you to show a proof to the Nazir.
2. If you publish any journals or writing, please to have them in your archieve.
3. Make full use of the ICT, blogs, videos, flash player, teachers tube etc in enhancing the quality of your teaching
4. Be proactive by having your own research or siple case study on your students or school
5. Always be critical and try to provide solutions in every problems encountered.

gtg for now, have class to attend.

tata

GC

GC is a consonant. It may have no meaning but to most of teachers and future teachers, that is the word that they should dream of. A title that is honouring teachers achievement and differentiate between excellent tachers and ordinary teachers.

Teaching is enjoyable yet challenging one. Why is it so? It is simply because you are moulding individuals way of thinking, attitude and the way they perceive life.

It is easy to be design moulder that will turn your material into the shape that you want. Unfortunately, teachers does not mould materials but teachers mould living and thinking creature. This is the main challenge, when this living things comes from various backgrounds, perception, knowledge and experience.

For you to be able to reach GC, it is for definite that you must fulfill few criterias:
1. You must be outstanding
2. You must be proactive
3. You must documenting all your foundings and achievement
4. You must share your knowledge with everyone
5. You are able to not just determine problems but most importantly to solve the problems.
6. Able to understand your students and develop methods in helping them through mishaps.
7. Able to make full use of technology for improvement of your P&P skills including blogs, videos presentation etc etc.
8. There must definitely be more than what have been liseted above, this is what I can think of for the time being.

Here are few steps for you to be a GC:
1. You can apply for your master after 3 years of service in the goverment providing your achievement is 90+ (depending on your commitment and your principal).
2. You are then can apply for GC after 7 years of service and the ministry are going to ask your for the evidence that you are excellent and outstanding from other teachers. By that you are able to get grade 44 for your own salary.
3. Then, in 3 years time you are capable of getting grade 48.
4. Few years later, you will be granted grade 54.
5. If you are so special, you’ll reach a title of Jusa C, the highest appreciation in teaching profession.

p/s: don’t forget to apply for your PhD. once you have your master qualification.

fyi: if you are furthering your study for master level and above, you’ll get your full monthly salary at the same time receiving goverment’s scholarship. So, don’t worry on your financial, you’ll be more than happy and wealthy once you furhter your stdy.

till then, strive for the best!

As the Clock ‘ticking’

As the clock ticking, we tend to dream. Dream that take us far away from being responsible, or pulling us away from fulfilling the purpose of creations. We pretend that nothing is ever changed. Feel safe as we sit on the comfy sofa and feel relax when we lie down on our luxurious bed. Nothing is wrong with having all those as our toys in enjoying our daily life.

As long as one always ponder and always gets back to the right path, that is the biggest bounty and blessings that one could have. Nothing is more precious and nothing is meaningful than that. It is beyond words can describe and beyond emotions to control. You will only feel it if you want to feel it. You must make a way for it to nurture and to explore as your soul will guide you to the righteous path.

Nobility is not you to choose, it is there standing on its own rights and standards that it really rule it. Enjoining good and preventing bad habits is for you to control your desire and for you to take the lead! The path may seems easy but you must remember that rose always come with thorns. Never will it be beauty roses without hardships for the rose admire to have it.

The route is never straight as you will always sway by the beauty of tricks from the whisperer and from the devil in you that you must trained. Careful is the word but it is not enough to save you from the burning hell fire.

You must go out there and do your part. Today, we think that we had done enough whereas we were trapped by the demons. Their cunning plans with highest level of motivation will always hunting you down until you worship them.

Worship does not lie on physical activities itself; it is a broad line of discussions that you could ever imagine. The worst is it will always hide behind noble sanctions and make you feel that you are doing a right thing at the right moment.

Momentarily, you will wake up from your dreams if you are lucky enough to wake up. Most people are arrogant with themselves as they think that they rule their life whereas they forget that there is always a higher order power above them that they need to obey.

Often we forget about our real awaiting long lasting life. That is the most common mistake that we always choose as our path. Truly we were damaging our soul and we were wrong doers.

May He always protect us from those ‘fitnah’.