Tuesday, May 25, 2010

Mula-mula Batu Putih, Sekarang Tanjong Pagar, Lepas ini Iskandar





To kowtow is our new diplomatic style when dealing with Singapore .Where's Ibrahim Ali's PERKASA?

PM Perlu Perjelas Isu KTMB Tanjong Pagar Di Parlimen
Angkatan Muda Keadilan Selangor mendesak Perdana Menteri,Dato’ Seri Mohd Najib Tun Razak memberi penjelasan di Parlimen isu tanah Keretapi Tanah Melayu Berhad di Tanjong Pagar yang akan berpindah ke Woodlands. Kita menuntut Perdana Menteri menjelaskan butiran perjanjian bersama PM Singapura,Lee Hsien Loong agar rakyat dimaklumkan isu berkenaan dengan ini dengan jelas dan munasabah.
AMK Selangor melihat seolah-olah Perdana Menteri mudah ‘tunduk melutut’ kepada permintaan negara-negara luar dalam isu hak dan kedaulatan negara yang bakal merugikan masa hadapan negara. Dalam isu KTMB ini,kita melihat seolah-olah Perdana Menteri tunduk dengan tekanan Singapura apabila dengan mudahnya sanggup bersetuju dengan perpindahan KTMB dari Tanjung Pagar ke Woodlands dengan beralasan tanah seluas 12 hektar (29.65 ekar) akan diserahkan kepada sebuah syarikat usahasama yang ekuitinya 60% Malaysia dan 40% Singapura.
Luas asal tanah rezab KTM termasuk laluan keretapi dan stesen di Tanjung Pagar adalah 200 hektar atau 494 ekar (mengikut Singapore Railway Transfer Ordinance 1918) dengan tempoh pajakan selama 999 tahun. Menjelang hujung tahun ini satu syarikat yang diberi nama M-S Pte Ltd yang akan ditubuhkan yang kononnya 60% milik Malaysia dan 40% milik Singapura.Apakah berbaloi Malaysia akur dengan persetujuan ini dalam masa pendek dan panjang ?.
AMK Selangor mempersoalkan penubuhan syarikat ini berkenaan pegangan ekuiti tersebut di mana pada masa akan datang yang mudah dibeli oleh pihak Singapura kelak melalui Temasek Holdings Limited.Malahan sebelum ini Malaysia yang sudah pun kehilangan hak kedaulatan Pulau Batu Putih dan isu pangkalan TLDM Woodlands. Kali ini sekali lagi negara bakal kerugian besar terhadap potensi masa hadapan yang tidak dapat dikenalpasti dan dinilai pada masa sekarang.
AMK Selangor juga melihat keputusan perpindahan KTMB ke Woodlands Train Checkpoint pada 1 Julai 2011 dan kemudian ke Johor menjelang 2018 adalah agenda terancang Singapura secara berperingkat ‘menghalau’ hak dan kedaulatan Malaysia sedikit demi sedikit yang kelak merugikan negara. Perkara ini ada disebut dalam kenyataan media bersama antara kedua-kedua Perdana Menteri pada 24hb Mei 2010 lepas.
“ For the convenience of commuters, the rapid transit system link will have a single co-located CIQ facility in Singapore with the exact location to be determined later. It is targeted that the proposed rapid transit system link will be operational by 2018. Thereafter Malaysia may consider to relocate the KTMB Station from Woodlands to Johor.”
AMK Selangor juga menggesa Perdana Menteri memberi penjelasan di Parlimen pertemuan beliau bersama Perdana Menteri Singapura perkara-perkara yang dibincangkan yang perlu diketahui oleh rakyat. Kita tidak mahu,media-media hanya mengumumkan perkara-perkara yang positif tetapi pada realitinya menenggelamkan isu-isu yang amat penting berkenaan hak dan kedaulatan negara.
AMK Selangor menggesa agar kerajaan bertegas dan tidak mudah tunduk kepada negara luar khususnya yang melibatkan hak dan kedaulatan negara. Rakyat tidak sanggup melihat negara kerugian besar di masa hadapan akibat kegagalan Perdana Menteri masakini melihat dan berpandangan futuristik membuat keputusan tepat dan terbaik untuk negara.
Kita menggesa agar rakyat bangkit mempersoalkan kewajaran keakuran kerajaan Malaysia berkenaan isu-isu dengan Singapura mutakhir ini. Kita mahu hak dan kedaulatan negara tidak mudah tergadai dan digadai kepada negara luar dengan mudahnya. Negara ini adalah hak, amanah dan tanggungjawab kita semua bersama-sama.
Mohd Ezli Mashut
Ketua Penerangan AMK Selangor

Tuesday, May 18, 2010



Tiba-tiba terasa bagai hendak belajar bahasa Arab semula.
Adakah ini krisis pertengahan umur?
Saya terjumpa satu buku terjemahan 'Al-Hidayah fi'l-Nahw' dalam bahasa Inggeris.
Buku ini menghuraikan prinsip-prinsip nahu Arab dalam susunan yang mudah.
Mudah-mudahan sesiapa yang hendak mendalami bahasa Arab dapat dibantu dengan terjemahan ini.
Terima kasih blog Attahawi!

Friday, May 14, 2010

Sport Betting



13 Mei ialah hari bersejarah 1Malaysia.

Kita akan bergerak ke hadapan untuk mencontohi negara-negara maju.

Secara rasmi kita akan mengizinkan 'sports betting' untuk musim Piala Dunia 2010.

Langkah ini khabarnya akan mengurangkan kes-kes perjudian haram tanpa lesen di negara yang berleluasa terutama ketika demam bola sepak melanda.

Tahniah kepada semua kaki judi yang sudah memperjuangkan hak mereka sebagai rakyat Malaysia.

Mereka berhak sekali berjudi secara terang-terangan tanpa perlu berselindung di kedai-kedai tertentu.

Syabas juga kepada JAKIM yang telah mengeluarkan logo halal untuk 'sports betting' di Malaysia.(hahaha)

Mungkin selepas ini untuk mengawal pengedaran dadah dan pelacuran, industri ini akan turut dihalalkan dan diberikan lesen.

1Malaysia, Rakyat Didahulukan, Berjudi Dibiarkan


Edited Transcript of Interview
Interviewer: …Are they an accurate, pure, and untainted representation of Sufis and tassawuf?
Shaykh Bouti: As far as previous generations are concerned, it’s not possible for me to pass judgment on them because I did not live in those times. However, I have read biographies of people such as Shaykh Abdul Qadir al-Jilani, Shaykh Raslan al-Dimashqi, and Shaykh Ahmad al-Rifa`i. I swear by Allah, these people embodied prophethood, except that they did not receive divine revelation.
Interviewer: They embodied prophethood?
Sh. Bouti: Prophethood, minus divine revelation. In other words, if they had revelation, they would have been prophets. What I mean by that is that they represented, in their character, in their self-discipline, in their inner development, the life of God’s Messenger (peace be upon him). However, since divine revelation was not present in their case, [obviously] they were not prophets or messengers.
And for such people – the foundation of their journey to Allah was the two wings of the Divine Book and the Sunnah [Prophetic tradition], and nothing more. Abdul Qadir al-Jilani – may Allah sanctify his soul – when death drew close to him, his son, whose name was also Musa like your name, was sitting next to him. He gave him his parting advice. Among what he said to him was, “My son, fly to the Truth with the two wings of the Book and the Sunnah.” And he warned him from bid`ah [innovation].
So I don’t want to speak about such people [who came before us]. If I want to look for strict adherence to the proper methodology, it is in their lives that I will find such an adherence. If I want to look for opposition to bid`ah, it is in their lives that I will find opposition to bid’ah.
However, if you’re asking me about the tariqas of this age, I request that you show me a single tariqa from among them whose murshid [spiritual leader and advisor] possesses knowledge of Islamic law that is proficient and sufficient, who is aloof from this world and everything that it contains and is attached to it, and who possesses uprightness in his character. [If such a person were found] I will go tomorrow to become his murid [student]. But I have looked everywhere, and have not found such a murshid.
Interviewer: What is the reason for this, respected shaykh?
Sh. Bouti: Well, I don’t know. The nafs [lower self] is as it always has been – and I don’t absolve my own nafs from this – “Verily the nafs is ever commanding of evil.” The whole business of being a murshid is a dangerous business. It’s a slippery road. The murshid, when he tastes the pleasure of leading others, the pleasure of having a following… it’s something that is almost intoxicating. When he sees people kissing his hand day and night, and some almost willing to kiss his knees and his feet [out of awe and respect]…. when he sees things like this, he begins to believe and imagine that he has become someone great. And the nafs is a constant presence. If such a person has not spent long periods of time in self-reproach, reminding himself that he is nothing, and that he has done so many bad deeds etc, he will not be able to withstand these pressures.
Furthermore, when [this murshid] finds his murids bringing gifts for him, giving him money… Even if I didn’t have an appetite for wealth when it was first given to me, I begin to develop one. I begin to desire wealth. I begin to desire position. I begin to desire humility and deference from people because I am such an important and great human being. All of this is fitnah [trial and tribulation] for me… a fitnah… a fitnah.
And the person who does not fulfill the essential requirements for being a murshid, yet somehow becomes a murshid – this responsibility is dangerous for him, and dangerous for his murids.
Just to make what I’m saying clearer for you, my brother, let me present to you the opposite picture. Let us turn to the age of Shaykh Ahmad al-Rifa`i, may Allah sanctify his soul. Now that is an amazing man. He always used to say in his gatherings, in front of his murids, something that he would repeat again and again – that he was not a shaykh, and not a murshid, and warned against people looking at him in that light. He said in one of his gatherings – and this can be found in his book al-Burhan al-Muayyid – “May I be resurrected with Fir’aun and Hamman if I consider myself better than any one from among you.”
“I am not a shaykh. I am not a shaykh. My name is Little Ahmad, The Nothing. Or better yet, Nothing, The Nothing [a play on his name which literally means ‘the praised one, the high’]” – this is what (Sh. Ahmad ar-Rifa’i) used to say.
And he used to say, “The murshids whom Allah favors with karamaat [special abilities or occurrences] conceal them, just as a woman [naturally] conceals her menstruation from others.”
Compare between this and what we see from murshids of our times. Some of them extend their hands for people to kiss, to teach them [the practice of] kissing hands, and if one of them doesn’t kiss their hands they consider him negligent in his duties.
Interviewer: But is there something wrong with kissing the hand out of respect? There are many people who would even wish to kiss your hand, but you absolutely refuse?
Sh. Bouti: Yes… yes. Why do I refuse my dear brother?
Sh. Bouti [close to tears]: I swear by Allah, the One besides whom there is no other god, I feel embarrassed before Allah when someone from among the people kisses my hand. Because I know myself, and my Lord is One who conceals and veils the mistakes of His servants. He conceals so much… He conceals. I know my shortcomings. I know how much I’ve fallen short in my relationship with my Lord. Yet, He makes it so that the people only see the positive side of me, and He hides the rest from the eyes of people and keeps it something hidden between us.
So if some innocent person comes to me, who only sees my outer state and doesn’t know my inner state… it’s true that he doesn’t know, but doesn’t Allah know? How can I say to him, “Go ahead, kiss my hand, it’s ok, so that you may learn proper etiquette,” while Allah azza wajal [Mighty and Majestic] is watching me and saying, ‘Haven’t you done this? Haven’t you done that? Aren’t you the one who sees such and such [bad qualities] in your self?” This is what prevents me from allowing people to kiss my hand.

Turkey's New Visionary

Tuesday, May 11, 2010

Saifool



Mahkamah Jalan Duta

Hakim Mohd Zabidin Mohd Diah mengaku dan berkata inilah pertama kali dalam negara ini, mangsa dituduh dengan kerelaan dan tapi kes disiasat atas 'tanpa kerelaan'


Pendakwaraya II Mohd Yusof Zainal Abiden berkata ada sedikit kelemahan (kekeliruan) pada pendakwaan.

KARPAL: "ini bukan kekeliruan, ini menunjukkan Saiful berbohong."



Hahaha....I rest my case!

Thursday, April 08, 2010

Cambridge New Mosque and Travelling Light Series


Tempoh hari aku 'memaksa diri' untuk hadir ke fundraising dinner anjuran ABIM bersempena kehadiran Sidi Abdal Hakim Murad ke Malaysia. Sekalung tahniah kepada ABIM Islamic Outreach yang menganjurkan makan malam ini. Selain makan malam, majlis ini dianjurkan bagi mengutip dana bagi pembinaan masjid baru di Cambridge, UK.

Sidi Abdal Hakim melancarkan DVD siri 'Travelling Light' yang menghimpunkan kuliah-kuliah huraian kitab 'Ihya Ulumuddin' karangan Hujjatul Islam Imam Ghazali. Kitab ini mempunyai 40 bahagian dan bagi setiap siri memuatkan syarahan 4 bahagian dari kitab ini. Apa yang menarik, setiap siri ini dirakamkan di tempat-tempat yang berbeza, yakni tempat-tempat yang mempunyai kaitan erat dengan Islam dan ajarannya. Contohnya di masjid-masjid bersejarah, 'tekke', khanqah dan sebagainya.


Bagi siri pertama, rakaman dilakukan di Sinanova Tekke, pusat kegiatan Tariqat Qadiri di daerah Vrbanjusa, Sarajevo. Tekke ini dibangunkan pada tahun 1640 dan ketika peperangan Bosnia 1992-1995, pengikut-pengikut tariqat Qadiri di tekke ini ialah golongan terawal mengangkat senjata menentang tentera Serbia. DVD siri pertama ini menghuraikan kitab 'Tawbah', 'Sabr wa Syukr', 'Khawf wal Raja', dan 'Faqr wa Zuhd'. Setiap topik ini diselang-selikan dengan nasyid-nasyid atau 'Ilahi' dalam bahasa Bosnia oleh kumpulan Nesidu-l-Huda.Dengan harga RM100, kesemua wang ini akan mengalir ke dalam dana masjid baru Cambridge.

Berbalik kepada acara anjuran ABIM ini, aku agak tertarik dengan beberapa perkara yang disentuh oleh Sidi Abdal Hakim Murad. Antara lain dalam ceramahnya beliau menyebutkan beberapa sebab kenapa bulan (atau anak bulan) dianggap sebagai simbol Islam. Ini kerana Nabi Muhammad SAW sering digambar sebagai manusia membawa cahaya kepada ketamadunan manusia. Nabi sebagai pembawa cahaya seumpama bulan. Namun cahaya bulan bukanlah cahaya pada zat bulan sendiri. Bulan memancarkan sinar yang dipantulkan dari matahari yang akhirnya memandu manusia dalam kegelapan malam. Ini adalah hakikat kenabian sendiri. Nabi membawa cahaya risalah bukan dari dirinya. Sebaliknya dari Allah SWT. Dan sifat-sifat Nabi adalah manifestasi atau refleksi sifat-sifat ketuhanan yang terpancar dari jasad manusia.

Sidi Abdal Hakim turut menceritakan pengalaman merakamkan siri 'Travelling Light' ini. Di Bosnia, mereka berkesempatan menatap beberapa manuskrip lama di Perpustakaan Gazi Husrev-Beg. Antara yang paling mencuri tumpuan ialah kitab 'Ihya Ulumuddin 'tulisan tangan bertarikh 1105/1106, lebih kurang enam tahun sebelum kematian Imam Ghazali. Ini menjadikan naskah kuno ini sebagai manuskrip 'Ihya Ulumuddin' yang paling tua di dunia.

Di Granada, Sepanyol semasa rakaman siri kedua, beliau menceritakan pula beberapa perkembangan umat Islam di Andalusia. Dikhabarkan pihak berkuasa tempatan baru-baru ini menemui beberapa khazanah yang ditanam di kawasan sekitar Granada semasa projek pembinaan padang golf di sana. Khazanah-khazanah ini berupa manuskrip atau kitab-kitab Arab lama yang ditanam oleh umat Islam Andalusia ketika cuba menyelamatkan kitab-kitab ini dari dibakar oleh tentera Kristian.(Umat Islam dihapuskan secara sistematik dengan diharamkan buku-buku, tulisan dan kebudayaan Arab dalam projek 'Inquisition' mulai tahun 1478. Mereka dipaksa memeluk agama Kristian dan melakukan pelbagai perkara yang bertentangan dengan Islam seperti meminum arak dan memakan daging babi)

Rakaman siri ketiga dilakukan di Cape Town, Afrika Selatan. DVD siri ketiga akan diterbitkan tidak lama lagi dan Sidi Abdal Hakim juga berharap salah satu siri dapat dirakam di tempat-tempat bersejarah di Nusantara.Mungkin di Malaysia atau di Indonesia. Aku mengharapkan projek ini akan berjaya disempurnakan (sebanyak sepuluh siri) dan sememangnya projek ini akan menjadi warisan keilmuan Imam Ghazali dalam bentuk kontemporari yang sangat-sangat bermakna untuk generasi kini.Syabas kepada Sidi Abdal Hakim Murad dan sahabat-sahabat dari Cambridge, UK!

Wednesday, March 24, 2010

Majlis Ilmu: Sidi Abdal Hakim Murad di Malaysia


Date:
Sunday, March 28, 2010
Time:
7:30pm - 9:30pm
Location:
Masjid Tengku Kelana Putra, Jalan SS7/13, Kelana Jaya

One of the great Shaykh from UK. In UK, we have Cambridge and Oxford. And in Islamic world, we have Al-Azhar. This Shaykh went to study in all three universities.Conversant in both traditional Islamic scholarship and Western thought and civilization, he is one of intellectual giant in Western Islamic circle.

Welcome to Malaysia, our dear Shaykh!

Sunday, March 21, 2010

Queen Victoria and Abdul

Original article here

Early one cold, February morning in 1901, the inhabitants of a cottage on the Windsor Castle estate were startled by a loud banging at the door.

Tired and dazed, the head of the household, Abdul Karim, opened the front door to find a party of guards standing outside, menacingly. They were accompanied by Queen Alexandra, wife of the new king, Edward VII, and by Princess Beatrice, youngest daughter of the late Queen Victoria.

It was on King Edward's orders that the house was raided. Only days before, Abdul Karim had been given a prominent place in Queen Victoria's funeral procession - which aroused the disgust of her family.

Now, much to his astonishment, the guards were ordering him to hand over every letter, note and memo that the late Queen had sent him over the 13 years he had served her.

She was a prolific letter writer, sometimes penning several a day to Karim - and often signing them 'Your affectionate Mother'. As anyone would have done, Karim had treasured them.

But the new King wanted them destroyed. A bonfire was started outside the cottage and Karim watched in abject horror as desks, drawers and cupboards were turned out.

Abdul Karim, the man whom the Queen had called her 'dearest Munshi' (teacher), could only watch in silence, while his wife stood beside him, tears coursing down her veiled face, as every scrap of paper bearing Victoria's distinctive handwriting was hurled on to the fire.

The Munshi and his family were then ordered to pack their bags and leave for India immediately.

But what on earth had he done to elicit such vengeful behaviour from the usually genial Edward?

The answer lay in the letters that now crackled on the fire - for they told the story of how a young Indian man, who had arrived in Britain 13 years earlier as a mere waiter, had risen to become the Queen's closest companion - and was treated more like a favoured son than a servant. The fascinating relationship between them is told in a new book, Victoria And Abdul: The True Story Of The Queen's Closest Confidant.


Queen Victoria had developed a fascination for all things Indian after she was made Empress of the country in 1876. For her Golden Jubilee celebrations in 1887, she declared that she wanted someone at hand who could help her address the Indian princes who were due to attend the jubilee.

And so she wrote to her officials in India, asking for two Indian servants to be sent to her for a year's duration. One of those who was picked was a 24-year-old clerk from Agra - Abdul Karim - who was given a crash course in the English language, social customs and court etiquette - and fitted out with smart tunics and trousers.

Together with a jolly, portly man selected as the other servant, he arrived in England in June 1887, just three days before the start of the Jubilee celebrations.

The Queen, then aged 68, had been a widow for 26 years. For a while, the void in her life left by the death of her beloved Albert in 1861, had been filled by John Brown, the highland ghillie who became her trusted companion.

Their relationship was so close that there were rumours that they were lovers - or had even secretly married - and the Queen was dubbed 'Mrs Brown'. Even her children referred to the Scot as 'Mama's lover', fiercely resenting the hold that he appeared to have over her.

But Brown died in 1883, leaving the Queen devastated and lonely once more. 'I sat alone! Oh! Without my beloved husband,' she wrote mournfully of the Jubilee thanksgiving service.

On the third day of the Jubilee celebrations, the weary Queen was introduced to her 'present' from India - the two impeccably dressed young servants, one stout and smiley, the other tall, handsome and grave. She perked up noticeably. The two began waiting at the Queen's table. Karim quickly became the favourite, impressing her with his dignified bearing, assisting her with her boxes of official correspondence.

Emboldened, he decided to make a curry for her, which she pronounced 'excellent', decreeing that curry should be served regularly.



Such was her enthusiasm for all things Indian that Victoria decided to learn the language of the country she reigned over from 4,000 miles distant. And who better to teach her than the helpful young man who stood beside her?

Karim was delighted. To be appointed Munshi - teacher - to the Queen Empress was a huge honour.

Lessons commenced immediately, with the Queen and her Munshi sitting together every evening, as he taught her new phrases.

When the court moved to Balmoral for the summer, the Queen declared: 'Pray take care that my good Indian people get one of the Upper Servants places. Also that they have every comfort so that they are warm at night.'

Already some members of her household were irritated by the way she fussed over the Indians, Karim especially. Soon they were grumbling that he was beginning to resemble an Indian John Brown. They walked and talked together, with him telling a fascinated Queen stories of India, and her confiding in him more and more as his English improved.

In February 1888 she wrote to her daughter Vicky, the Empress of Germany: 'Young Abdul (who is in fact no servant) teaches me and is a very strict Master, and a perfect Gentleman.'

Aware of the Queen's growing reliance on him, Karim threatened to return to India unless his job elevation was made official.

Horrified at the idea that she might lose him, Victoria at once assented. He was now no longer a servant, but a full member of the Royal Household. Even Brown had never been so elevated, remaining a servant till his death.

There was no question of Karim's returning to India when his year was up - instead, more Indian servants were imported.

Karim saw every letter that Victoria sent, and she soon took to discussing their contents with him. The Viceroy of India started receiving frequent missives from the Queen, advising him how to deal with sectarian problems between Muslims and Hindus. Her solutions always seemed to favour the Muslims: Karim was, of course, a Muslim.

Her readiness to involve the Munshi in official business must have been galling for Bertie, the Prince of Wales, as Victoria refused to let him see any state papers.

The following summer at Balmoral, Karim's replacement of John Brown in the Queen's affections was confirmed when Victoria left for the 'Widow's Cottage,' the small house she had built for herself after Albert's death, in a secluded spot three hours' ride from Balmoral. She had stayed there alone with John Brown on several occasions, giving rise to gossip and jibes of 'Mrs Brown.'

After Brown's death she had sworn she would never sleep there again, but now she spent the night there - accompanied only by Karim. Once again, her conduct shocked the Royal Household - but Victoria was unperturbed.

Although besotted by the handsome young Indian 40 years her junior, the Queen's affection was maternal rather than romantic, signing herself 'your dearest mother'.

When Karim fell ill she would attend him herself, smoothing his pillows. When he returned to India for his annual leave she wrote to him daily. And Karim, though fond of the Queen, was quick to exploit her devotion. He demanded a special pension for his father and for himself a grant of land in India from which he could receive an income. Victoria overrode the objections of the Viceroy to grant his wishes.

Karim was now a wealthy man - but an increasingly unpopular one. The other Indian servants complained that he tyrannised them and Victoria's children were infuriated that their mother seemed to be in thrall to him.

At Balmoral, she had a house built especially for him. At Osborne and Windsor, he had his own cottages and redecorated them with no expense spared, while her own children were severely upbraided for extravagance.

She commissioned portraits and photographs of him just as she had of John Brown, hanging his photograph in her bedroom alongside those of Brown and Albert.

Worried that he might be missing his family, the Queen allowed him to bring his wife and mother-in-law, and later his nephew, over from India. She enjoyed taking guests to take tea with the veiled Indian ladies, her living emblems of the exotic east. The Munshi's visitor's book soon read like a Who's Who of European royalty.

She showered the Munshi with honours till his chest glistened with medals including the CIE, Companion of the Indian Empire. Unsatisfied, he asked for more, even demanding a knighthood, although Victoria for once took her courtiers' counsel and refused to grant this.

The rest of the royal household did not share Victoria's disregard for barriers of class or race and grumbled about the 'black guard,' as they referred to the Munshi and his family. Furious, Victoria ordered that the word 'black' about was not to be used in connection with them.

Although racism and snobbery undoubtedly played a part in the hostility towards the Munshi, his grasping, arrogant behaviour exacerbated tensions - but the Queen always defended him from attac


If she ever reproached him he would fly into a temper and threaten to return to India, whereupon a weeping Victoria would desperately placate him. She once complained to Sir James Reid, her personal physician and hitherto most trusted confidant, that the Munshi bullied her, but would not let Reid intervene.

No one could understand why the Munshi exerted such a hold over her, although some had their theories. Her Private Secretary, Henry Ponsonby, thought that the Munshi was, for her, 'a sort of pet, like a dog or cat which [she] will not willingly give up.'

One of her prime ministers, Lord Salisbury, believed that she enjoyed the spats over the Munshi with her household because 'it was the only excitement she had'.

The reality was that the Queen was lonely. Her relationship with her children, particularly the Prince of Wales, was distant and often strained. She needed someone who was loyal to her above all others, someone to gossip with and confide in.

On one occasion, during her Diamond Jubilee year of 1897, the entire Royal Household threatened to resign if Victoria insisted on taking Abdul on her annual European holiday as usual. They had just found out that this supposedly devout, married man was being treated for recurrent venereal disease - and were appalled that they would be forced to socialise with him as an equal.

It grated that he was given the best rooms in the hotels and villas where the royal party stayed, his own royal carriage and footman.

As always, Victoria took the Munshi's side, turning furiously on her mutinous staff. The household backed down, realising that there was little they could do to dislodge the Munshi while the Queen was alive. But they began sharpening their knives for later...

In 1900, an increasingly frail Queen was dealt a bitter blow when her son, the Duke of Coburg, died of cancer, the third of her children to die, and one of her grandsons died in the Boer War.

By the end of the year it was clear that her health was failing and she became more exhausted. On January 22, 1901, at Osborne House on the Isle of Wight, the 81-year-old Queen died peacefully in her bed.

Having suffered the agony of having his personal correspondences and keepsakes destroyed by fire, Karim returned to India with his family, as ordered - albeit it a far stouter, far wealthier man than he had left 13 years earlier. But he did not live long to enjoy his riches, dying eight years later aged 46.

Even then the hounding of his family did not cease. Edward VII, paranoid that some papers might have survived the burning, ordered the Viceroy to send agents to demand any remaining correspondence from the Munshi's grieving widow, forcing her to give up the personal notes and photographs the Queen had given to her.

Just as he had tried to expunge the evidence of his mother's relationship with John Brown, destroying the busts and statues of him that Victoria had commissioned, so Edward wanted to obliterate all traces of her relationship with the Munshi.

It was a sad, bitter postscript to a most unusual friendship, one that, however divisive it had been, had brought comfort to a lonely Queen in the twilight years of her reign.

Saturday, March 20, 2010

The Obligation of Sacred Law: Between Ease and Difficulties


"This is the problem that many Muslims suffer from at present. The word ‘challenges’ is a modern word that was unknown to the previous generations. It is a word that is on the lips of everyone surprised by their impotence, when they depend upon themselves. When they rely upon their own power they are surprised by their weakness. They began to explain this away by using the term ‘challenges’. Certainly the companions of the Messenger of God never knew this word. Undoubtedly, the strains that they were put under were several times worse than the so-called ‘challenges’ endured by most of todays Muslims."

-Shaykh Dr Said Ramadan al-Buti-


Read and listen to the khutbah here

Thursday, March 18, 2010

Orthopedic in PD

Since I was transferred to be in charge of the wards in January, I've been 'entrusted' to run the Orthopedic Clinic in Port Dickson Hospital. Of course, there are few more MOs but all of them are so reluctant to run the clinic (we have loads of patients down here). We have 2 session, one on Wednesday with Mr Michael from HTJS, Seremban and another one on Friday with Prof Karim or Mr Chee Kid from IMU, Seremban.

I am not really 'into' Orthopedic since my medical years. I did housemanship in UMMC and in Orthopedic, housemanship is considered 'honeymoon' period for interns. Plus, I was in Oncology Orthopedic team under Mr (now AP) Vivek. Sadly, most of the cases that referred to our clinic are not Osteosarcoma, Ostoechondroma or pathological fracture. I was fortunate enough to work in Emergency Department in Seremban before being 'pushed' to district hospital. Thus, I had experiences in dealing orthopedic trauma cases.

It was a good news from our Pengarah that PD will be opening (re-opening) her Operation Theater again. We have OT but it is not functioning simply because there are no surgeons and anesthetists around. By July or August, we'll be opening our OT for minor procedures. Simple surgical and Orthopedic procedures will be done here, instead of referring them to Seremban. Previously, all cases will be referred to our clinic and then reviewed by the specialist. If the cases need any surgical intervention, we'll refer to Seremban. Now, PD folks including patients from Pasir Panjang, Lukut, Sunggala and as far as Bukit Pelandok will not be having any difficulty to get their op done. We can do it here (for simple procedures like K-wiring or plating).




Unfortunately, that means there will be an extra burden on us, the medical officers. With only 7 people in charge of the ward, one of us will have to go to assist the surgeon during operating days. Isaac will be sent for training under anesth in Seremban. The problem is, with the OT running, we don't have enough MOs doing the job in the ward. We got MOPD on Monday and Tuesday. SOPD on Monday and Wednesday.Orthopedic Clinic on Wednesday and Friday. ENT, Ophthalmology and PSY are also having their clinics.I just don't know how we are supposed to run the clinic and at the same time looking after the patients in ward and assisting surgeons in OT. Bear in mind, there's no houseman in PD!

My boss already told me that a complete/full Orthopedic team will be established in PD.Since I was running the orthopedic clinic here, I was invited to join the team as permanent Orthopedic MO. So far, I haven't make up my mind since I'm am no good at carpentering. Anybody interested joining Orthopedic team in PD?

Shaykh Ali Ghoma:Matan Arba'in


Kuliah yang membicarakan hadith 40 yang disusun oleh Imam Nawawi (rahimahullah) oleh Mufti Mesir, Shaykh Ali Ghoma.Sesiapa yang ingin mengikuti keseluruhan pengajian, sila ke laman web ini. Disampaikan dalam bahasa Arab dengan sarikata bahasa Inggeris.

Friday, March 12, 2010


Semalam, Pejabat Kesihatan Daerah Port Dickson menganjurkan sambutan sempena Mawlidur Rasul peringkat daerah.Tetamunya, Ustaz Hassan Mahmud al-Hafiz, mantan Imam Besar Masjid Negara. Terasa nostalgia sedikit mendengar kuliah beliau. Maklumlah, beliau antara pengacara program al-Kulliyyah yang terawal di TV3.

Ustaz Hassan masih dengan stail lama beliau.Ceramahnya santai dan penuh humour.Beliau berkesempatan bercerita tentang kisah hidupnya yang dahulunya pernah dimasukkan ke HUKM dan koma beberapa hari kerana Diabetic Ketoacidosis. Beliau memberitahu, saat itu dalam keadaan koma beliau mampu mendengar apa yang diungkapkan oleh salah seorang doktor yang merawatnya.Malahan, semangatnya untuk sembuh menjadi begitu luar biasa dengan rangsangan tersebut meskipun beliau diramalkan akan mati dalam masa beberapa hari. Sehingga sekarang, beliau sangat yakin dan percaya bahawa seorang pesakit, terutama yang sedang koma boleh mendengar, sensitif dan merasai persekitaran mereka meskipun mereka tidak mampu bertindak balas terhadap faktor luaran tersebut. Ustaz Hassan sempat menasihatkan kami,

"Berilah semangat dan kata-kata pendorong terhadap pesakit-pesakit anda. Kebanyakan pesakit sebenarnya tidak sakit, tetapi mereka cuma tidak mahu sembuh!Kadang-kala keikhlasan yang terpancar melalui kata-kata boleh menyembuhkan!"

"Bisikkanlah pada telinga pesakit-pesakit yang tenat ayat-ayat ini:
Wahai jiwa-jiwa yang tenang! Kembalilah kepada TuhanMu dengan hati yang puas lagi diredhaiNya.. maka masuklah ke dalam jemaah hamba-hambaKu dan masuklah ke dalam syurgaKu.. (Al Fajr 27-30) ".

Terima kasih, Ustaz Hassan kerana mengingatkan!



Thursday, March 11, 2010

Belasungkawa: Shaykh Muhammad Tantawi


(RFE/RL) -- One of the most prominent and respected moderate voices in the Sunni Muslim world -- Sheikh Muhammad Sayed Tantawi -- died today during a visit to Saudi Arabia. He was 81.

For 14 years, Tantawi used his position as Grand Sheikh of Al-Azhar University in Cairo to defend traditional interpretations of Sunni Islam against challenges from radical Islamist groups such as the Taliban and Al-Qaeda.

He repeatedly condemned the use of terrorist attacks against civilian targets and labeled extremism in general as against Islam.

"It is not appropriate to link Islam to terrorism and destruction," he said in an interview with RFE/RL's Tajik Service in October. "Terrorism means destroying lives of peaceful people, and all religions and humanity condemn it."

As the head of Sunni Islam's most prominent theological institute, Tantawi's opinions and fatwas carried tremendous moral and legal weight. Al-Azhar's teachers are traditionally respected throughout the Sunni Muslim world, and its grand sheikh's views are given particular consideration.

In 2003, Tantawi notably called suicide bombers "enemies of Islam." He also spoke out against the misuse of the word "jihad" by extremist groups, saying the difference between the meaning of jihad in Islam as a religion of peace and its meaning for extremist groups is "like the earth and the sky."

In The Headlines

Tantawi often found himself in the headlines as he was asked to give his opinions on the most topical issues in the news. He not only spoke out against suicide bombings but also weighed in on controversies ranging from face veils to abortion to female circumcision.

Asked to give his judgment on whether Muslim women in France should wear head scarves in public classrooms, he ruled that Muslim girls could take off their head scarves while attending school. That ruling reflected his opinion that removing the head scarves was the lesser of evils compared to the girls not receiving an education.

In the heated politics surrounding many of the issues Tantawi considered, his lengthy and complicated legal opinions were often only partly quoted by the news media.

He at times complained that he was misunderstood, including in a famous ruling last year banning students from wearing full-face veils, or niqab, in Al-Azhar's girls' schools across Egypt. Islamist political groups in Egypt accused him of seeking to ban face veils in public. But speaking to RFE/RL's Tajik Service in October, Tantawi said his fatwa had no such intent.

"We have never issued a fatwa that a Muslim woman cannot wear a niqab in public places. We have only ordered that female students should not wear a niqab in classrooms, where all other students and teachers are women. There is no need to wear a niqab in such all-women classrooms," he said.

"It doesn't make any sense when a female student wears a niqab when she is with her fellow female classmates -- all wearing adequate Islamic clothes. And besides, there is no man in the classroom. Our fatwa was about this particular issue, only."

Regarding abortion, Tantawi said it should be allowed in cases of rape. At the same time, he opposed female circumcision, saying the practice had "nothing to do with religion."

However, while Tantawi's views on many issues angered those with more severe interpretations of the faith, his views could equally anger progressives.

Not Influenced By Politics

He took an orthodox stance on the place of women in Islam, opposing women as imams in mixed congregations. He said that when a woman "leads men in prayer...it is not proper for them to look at the woman whose body is in front of them."

Islamist political movements in Egypt often accused Tantawi of promoting a moderate view of Islam to serve the interests of the Egyptian government. Cairo, which appoints the grand sheikh of Al-Azhar, has sought to suppress political Islam as a rallying point for opposition movements.

But Tantawi, who was the state-appointed grand mufti of Egypt for 10 years before heading the entirely state-funded Al-Azhar, maintained his views were not influenced by politics.

In addition to heading Al-Azhar University, Tantawi was grand imam of Al-Azhar mosque.

A member of Tantawi's office, Ashraf Hassan, told Reuters that Tantawi's deputy, Muhammad Wasel, is expected to temporarily lead the university and mosque complex until the Egyptian president appoints a new head.

Monday, March 08, 2010

Kuliah Hikam

Semalam, aku singgah ke masjid TTDi untuk solat Maghrib berjemaah. Kebetulan, ada kuliah mingguan oleh Dr Zulkifli al-Bakri. Selama ini aku berhajat untuk hadir ke majlis kuliahnya di Port Dickson, Isnin malam Selasa. Malangnya, aku tak pernah berkesempatan.
Masya Allah, aku boleh rasakan kelembutan dan ketenangan yang cukup luar biasa dalam kuliah beliau.Tidak dinafikan ada ramai para ustaz dan tuan guru yang mengajar di masjid-masjid di sekitar Lembah Klang. Namun, ustaz Zulkifli ini agak istimewa. Mungkin kerana tendency tasawwuf yang agak terpancar melalui ceramah-ceramahnya. Anak murid Shaykh Salih Farfur, Shaykh Rusdi dan Shaykh Hassan Habanakah dari Syria ini mempunyai daya tarikan tersendiri di sebalik ketenangan dan kelembutan tutur katanya.
Semalam, beliau membahaskan kitab yang beliau karang yang diberi judul 'Ahasin Kalim Syarah al-Hikam'. Kitab ini merupakan syarahan kontemporori Hikam Ibn Ata illah al-Sakandari.Dr Zulkifli membahaskan nama-nama lain bagi tasawwuf. Ini termasuklah;


Ilmu Tazkiyah
Ilmu Suluk
Ilmu Batin
Ilmu Sirr
Ilmu Zauq
Ilmu Ladunni (yang pernah disebutkan dalam surah al-Kahfi)
Ilmu Kasyaf
Ilmu Ihsan
Ilmu Ikhlas

Syakh Dahlan al-Kadiri pernah menyebut dalam kitabnya 'Siraj al-Talibin' bahawa hukum belajar ilmu tasawwuf ialah wajib ain. Ini kerana, seperti kata Syakh Syazili, "Siapa yang tidak menceburi ilmu kiyta ini, nescaya dia mati dalam dosa besar yang tidak disedari."

Sekali lagi, Dr Zulkifli menerangkan kalam Imam Malik yang pernah mengatakan;

"Siapa yang bertasawwuf tanpa memahami fiqah, sesungguhnya dia kafir zindiq.
Sesiapa yang mempunyai fiqah tanpa tasawwuf, sesungguhnya dia fasiq.
Sesiapa yang menghimpunkan kedua-duanya, nescaya dia tahkik (benar)."

Sumber ilmu tasawwuf ialah daripada Quran, Sunnah, ilham orang soleh dan futuh orang alim. Perkara ini menarik untuk diteliti kerana tidak seperti pandangan Barat atau manusia liberal yang mementingkan logik akal dan pandangan empirikal sebagai sumber ilmu, Islam mengiktiraf ilham dan pembukaan orang soleh sebagai salah satu sumber ilmu. Bahkan banyak orang soleh yang menjadi jagoan dalam bidang fiqh dan hadith turut dikurniakan Allah SWT dengan ilmu ladunni atau ilmu kasyaf ini.

Imam Shafi'i misalnya diketahui umum sebagai imam dalam fiqh tetapi riwayat hidupnya turut menggambarkan beliau sebagai seorang wali Allah yang tajam firasatnya. Dikatakan bahawa beliau mampu mengetahui dan menilai seseorang daripada pemerhatian mata sahaja (samada seseorang itu seorang yang beriman atau fasiq).Begitu juga dengan Imam Nawawi dan Imam Sayuti yang masing-masing dikatakan mempunyai karamah dan kebolehan luar biasa. Namun, kelebihan yang paling dikagumi daripada mereka ialah keilmuan mereka yang masih bermanfaat sehingga sekarang. Tidak ada seorang penuntut ilmu pun yang tidak perlu berterima kasih kepada Imam Nawawi atas sumbangannya dalam bidang hadith, terutama dalam karya Syarah Sahih Muslim. Atau dalam bidang fiqh di mana matan Minhajul Tabilin menjadi matan utama dan antara yang tertinggi dalam fiqh Shafi'i.


Bagaimanapun, seseorang tidaklah harus menjadikan ilmu tasawwuf sebagai alat untuk mencapai atau memperolehi kelebihan-kelebihan yang bercanggah dengan adat. Fokus utama ilmu tasawwuf ialah mendidik hati bagi mengenal Allah SWT. Justeru, dalam keadaan sosial masyarakat yang sedang menggila, ilmu tasawwuf diharap dapat menawarkan antidot untuk mendepani masalah-masalah dalam masyarakat.

Monday, February 08, 2010

Dunia Tanpa 'Common Sense'

Bila kita menyebut perkataan 'common sense', commonsense, common-sense, atau commonsensical, biasanya kita akan merujuk kepada sesuatu yang dipersetujui secara umum oleh masyarakat mengikut kefahaman natural. Maksudnya sesuatu yang difahami secara automatik meskipun tanpa kebijaksanaan yang tinggi atau sumber luaran termasuk ilmu wahyu.

Berhadapan dengan pesakit setiap hari, kita sebenarnya boleh menyukat sejauh mana masyarakat Malaysia mempunyai 'common sense'. Agak menyedihkan masyarakat kita (mungkin kerana sistem pendidikan yang hanya mementingkan hafalan semata-mata) telah kehilangan 'common sense' mereka, terutamanya di kalangan generasi muda. Kenapa saya membangkitkan perkara sebegini? Ada beberapa misal yang boleh dikemukakan. Contoh-contoh kes yang datang ke hospital atau Jabatan Kecemasan mempamerkan 'common sense' yang cukup teruk di kalangan masyarakat terutamanya generasi muda.

1) Seorang pesakit datang pada pukul 2 pagi kerana sakit lutut yang sudah dialami lebih 2 tahun.
Bila ditanya, kenapa datang ke Jabatan Kecemasan pagi-pagi buta, jawapan yang diberikan ialah kerana waktu itu adalah waktu yang paling lengang. Meskipun berpelajaran tinggi, masyarakat kita gamaknya masih tidak tahu menggunakan akal. Tidakkah nama unit itu sendiri Unit Kecemasan dan Trauma? Apakah yang mencemaskan jika sakit-sakit atau sengal-sengal lutut sudah dirasai lebih dua tahun?Tidak bolehkah menunggu untuk ke klinik pada waktu pejabat?

2) Seorang gadis berusia belasan tahun yang menerima sms pada pukul 2 pagi dari teman lelakinya yang memintanya datang kerana kononnya kereta teman lelaki terbabit terlibat dalam kemalangan. Dengan rela, dia pergi ke tempat kejadian tetapi dibawa ke tempat lain lalu 'dikerjakan' bergilir-gilir oleh beberapa lelaki. Tidakkah si gadis ini faham yang dia sebenarnya menempa malang sendiri?Bukankah sesuatu yang sangat janggal jika seorang gadis keluar berseorangan selepas tengah malam?

3) Seorang lelaki yang mempunyai masalah jantung dan darah tinggi tiba-tiba mengalami sesak nafas dan sakit dada. Beliau tidak segera ke Jabatan Kecemasan sebaliknya ke klinik biasa yang tidak punya apa-apa mesin bantuan pernafasan ataupun balang oksigen. Akhirnya beliau rebah apabila sampai di hospital.

Masalah paling besar di Malaysia ialah sikap dan pengetahuan umum masyarakat yang sangat rendah terhadap kesihatan mereka dan sistem kesihatan negara. Ramai yang tidak tahu, bahawa sakit-sakit pening, demam, batuk atau selsema biasa tidak memerlukan rawatan di Jabatan Kecemasan. Kes-kes sebegini boleh dirawat di klinik-klinik kesihatan termasuk Klinik 1Malaysia. Sebaliknya, kes-kes seperti contoh 3 sepatutnya dibawa segera ke Jabatan Kecemasan kerana 'urgency' yang ada.

Setelah lebih 50 tahun merdeka, pengetahuan asas masyarakat terhadap tahap kesihatan masih belum dibanggakan. Dibandingkan dengan negara-negara maju, mereka lebih prihatin dengan masalah kesihatan sendiri. Di Canada misalnya, lebih 90% penduduk lebih gemar dan akan ke doktor panel mereka sendiri (GP) jika sakit bukannya terus ke Jabatan Kesihatan.Sikap rakyat Malaysia memburukkan lagi kesesakan yang ada di hospital-hospital kerajaan.

Pendidikan tentang kesihatan yang dilakukan kementerian juga caca-marba dan tiada objektif jelas. Bahkan iklan tentang H1N1 dan denggi sangat menakutkan dan boleh menyebabkab panik di kalangan masyarakat. Semasa kemuncak H1N1, Pak Menteri misalnya memberi saranan,"Jika ada tanda-tanda batuk, demam, selsema, segeralah dapatkan rawatan ke hospital atau klinik berhampiran." Pak Menteri yang tidak berapa cerdik ini tidak pula memperincikan ke manakah sebenarnya rakyat harus pergi?Adakah terus ke Jabatan Kecemasan atau ke klinik kesihatan dahulu? Statement tidak berotak ini menyebabkan Jabatan Kecemasan di semua hospital di seluruh negara menjadi sesak secara melampau. Di Selayang misalnya, lebih 1000 pesakit menunggu untuk rawatan dalam masa 7-8 jam dan kebanyakan mereka bukanlah kes-kes berat yang memerlukan perhatian serius.

Ahh...Penat sekali berkhidmat untuk rakyat Malaysia!


Saturday, January 16, 2010

Holocaust We Will Not See




Avatar half-tells a story we would all prefer to forget

By George Monbiot. Published in the Guardian 11th January 2010

Avatar, James Cameron’s blockbusting 3-D film, is both profoundly silly and profound. It’s profound because, like most films about aliens, it is a metaphor for contact between different human cultures. But in this case the metaphor is conscious and precise: this is the story of European engagement with the native peoples of the Americas. It’s profoundly silly because engineering a happy ending demands a plot so stupid and predictable that it rips the heart out of the film. The fate of the native Americans is much closer to the story told in another new film, The Road, in which a remnant population flees in terror as it is hunted to extinction.

But this is a story no one wants to hear, because of the challenge it presents to the way we choose to see ourselves. Europe was massively enriched by the genocides in the Americas; the American nations were founded on them. This is a history we cannot accept.

In his book American Holocaust, the US scholar David Stannard documents the greatest acts of genocide the world has ever experienced(1). In 1492, some 100m native peoples lived in the Americas. By the end of the 19th Century almost all of them had been exterminated. Many died as a result of disease. But the mass extinction was also engineered.

When the Spanish arrived in the Americas, they described a world which could scarcely have been more different from their own. Europe was ravaged by war, oppression, slavery, fanaticism, disease and starvation. The populations they encountered were healthy, well-nourished and mostly (with exceptions like the Aztecs and Incas) peacable, democratic and egalitarian. Throughout the Americas the earliest explorers, including Columbus, remarked on the natives’ extraordinary hospitality. The conquistadores marvelled at the amazing roads, canals, buildings and art they found, which in some cases outstripped anything they had seen at home. None of this stopped them from destroying everything and everyone they encountered.

The butchery began with Columbus. He slaughtered the native people of Hispaniola (now Haiti and the Dominican Republic) by unimaginably brutal means. His soldiers tore babies from their mothers and dashed their heads against rocks. They fed their dogs on living children. On one occasion they hung 13 Indians in honour of Christ and the 12 disciples, on a gibbet just low enough for their toes to touch the ground, then disembowelled them and burnt them alive. Columbus ordered all the native people to deliver a certain amount of gold every three months; anyone who failed had his hands cut off. By 1535 the native population of Hispaniola had fallen from 8m to zero: partly as a result of disease, partly as a result of murder, overwork and starvation.

The conquistadores spread this civilising mission across central and south America. When they failed to reveal where their mythical treasures were hidden, the indigenous people were flogged, hanged, drowned, dismembered, ripped apart by dogs, buried alive or burnt. The soldiers cut off women’s breasts, sent people back to their villages with their severed hands and noses hung round their necks and hunted Indians with their dogs for sport. But most were killed by enslavement and disease. The Spanish discovered that it was cheaper to work Indians to death and replace them than to keep them alive: the life expectancy in their mines and plantations was three to four months. Within a century of their arrival, around 95% of the population of South and Central America had been destroyed.

In California during the 18th Century the Spanish systematised this extermination. A Franciscan missionary called Junipero Serra set up a series of “missions”: in reality concentration camps using slave labour. The native people were herded in under force of arms and made to work in the fields on one fifth of the calories fed to African-American slaves in the 19th century. They died from overwork, starvation and disease at astonishing rates, and were continually replaced, wiping out the indigenous populations. Junipero Serra, the Eichmann of California, was beatified by the Vatican in 1988. He now requires one more miracle to be pronounced a saint(2).

While the Spanish were mostly driven by the lust for gold, the British who colonised North America wanted land. In New England they surrounded the villages of the native Americans and murdered them as they slept. As genocide spread westwards, it was endorsed at the highest levels. George Washington ordered the total destruction of the homes and land of the Iroquois. Thomas Jefferson declared that his nation’s wars with the Indians should be pursued until each tribe “is exterminated or is driven beyond the Mississippi”. During the Sand Creek Massacre of 1864, troops in Colorado slaughtered unarmed people gathered under a flag of peace, killing children and babies, mutilating all the corpses and keeping their victims’ genitals to use as tobacco pouches or to wear on their hats. Theodore Roosevelt called this event “as rightful and beneficial a deed as ever took place on the frontier.”

The butchery hasn’t yet ended: last month the Guardian reported that Brazilian ranchers in the western Amazon, having slaughtered all the rest, tried to kill the last surviving member of a forest tribe(3). Yet the greatest acts of genocide in history scarcely ruffle our collective conscience. Perhaps this is what would have happened had the Nazis won the second world war: the Holocaust would have been denied, excused or minimised in the same way, even as it continued. The people of the nations responsible – Spain, Britain, the US and others – will tolerate no comparisons, but the final solutions pursued in the Americas were far more successful. Those who commissioned or endorsed them remain national or religious heroes. Those who seek to prompt our memories are ignored or condemned.

This is why the right hates Avatar. In the neocon Weekly Standard, John Podhoretz complains that the film resembles a “revisionist western” in which “the Indians became the good guys and the Americans the bad guys.”(4) He says it asks the audience “to root for the defeat of American soldiers at the hands of an insurgency.” Insurgency is an interesting word for an attempt to resist invasion: insurgent, like savage, is what you call someone who has something you want. L’Osservatore Romano, the official newspaper of the Vatican, condemned the film as “just … an anti-imperialistic, anti-militaristic parable”(5).

But at least the right knows what it is attacking. In the New York Times the liberal critic Adam Cohen praises Avatar for championing the need to see clearly(6). It reveals, he says, “a well-known principle of totalitarianism and genocide - that it is easiest to oppress those we cannot see”. But in a marvellous unconscious irony, he bypasses the crashingly obvious metaphor and talks instead about the light it casts on Nazi and Soviet atrocities. We have all become skilled in the art of not seeing.

I agree with its rightwing critics that Avatar is crass, mawkish and cliched. But it speaks of a truth more important - and more dangerous - than those contained in a thousand arthouse movies.

www.monbiot.com

References:

1. David E Stannard, 1992. American Holocaust. Oxford University Press. Unless stated otherwise, all the historical events mentioned in this column are sourced to the same book.

2. http://www.latimes.com/news/local/la-me-miracle28-2009aug28,0,2804203.story

3. http://www.guardian.co.uk/world/2009/dec/09/amazon-man-in-hole-attacked

4. http://www.weeklystandard.com/Content/Public/Articles/000/000/017/350fozta.asp

5. http://www.thesun.co.uk/sol/homepage/news/2802155/Vatican-hits-out-at-3D-Avatar.html

6. http://www.nytimes.com/2009/12/26/opinion/26sat4.html

Wednesday, January 06, 2010

ALLAH




Keputusan Muzakarah Jawatankuasa Fatwa Majlis Kebangsaan Bagi Hal Ehwal Ugama Islam Malaysia Mengenai Isu Tuntutan Penganut Kristian Terhadap Penggunaan Kalimah Allah

Bil. Muzakarah : Kali Ke-82

Tarikh : 5 Hingga 7 Mei 2008

Tempat : Holiday Villa Hotel & Suites, Alor Star, Kedah

1) Ulasan/Hujah

  1. Perkataan Allah yang digunakan oleh umat Islam adalah merujuk kepada Allah Yang Maha Esa dan lafaz Allah yang telah digunakan oleh orang-orang Kristian adalah merujuk kepada ‘Tuhan Bapa’ iaitu salah satu oknum daripada akidah triniti. Ia berbeza sama sekali dengan apa yang dimaksudkan oleh Reverend Datuk Murphy Pakiam, Archbishop of Kuala Lumpur bahawa perkataan Allah telah lama digunakan oleh orang-orang Kristian sejak sebelum kedatangan Rasulullah s.a.w. Selain daripada itu, lafaz Allah juga tidak pernah disebut di dalam teks bahasa Greek yang merupakan bahasa asal penulisan Bible. Ini adalah kerana perkataan Tuhan di dalam bahasa Greek adalah ‘Theos’ bukannya Allah.
  2. Perkataan Allah juga tidak pernah terdapat di dalam bahasa asal Perjanjian Lama yang dikenali sebagai Taurat dan Perjanjian Baru yang dikenali sebagai Bible. Ini adalah kerana Perjanjian Lama ditulis dalam bahasa Hebrew manakala Perjanjian Baru ditulis dalam bahasa Greek. Perkataan Hebrew yang membawa maksud Tuhan ialah El, Eloh, Elohim dan juga Yhwh.
  3. Kalimah Allah Lafz al-Jalalah adalah khusus dan mutlak untuk agama Islam dan mafhumnya berbeza dengan mafhum Allah yang digunakan oleh agama lain seperti Kristian.
  4. Perintah mahkamah yang dipohon oleh Catholic Herald Weekly untuk mengisytiharkan bahawa larangan penggunaan kalimah Allah yang telah dikeluarkan oleh Kementerian Dalam Negeri adalah bercanggah dengan Perlembagaan Persekutuan dan bukan eksklusif kepada agama Islam boleh memberi kesan yang besar kepada kedudukan agama Islam sekiranya orang Islam sendiri tidak peka dan perhatian yang sewajarnya tidak diberikan oleh pihak berkuasa agama di negara ini.
  5. Walaupun dari segi sejarah kalimah Allah telah digunakan sejak sebelum kedatangan Islam lagi, namun penggunaannya adalah berbeza dan perlu dilihat dari segi substancenya. Kalimah Allah yang digunakan oleh Kristian adalah bersifat Taslis dan syirik, sedangkan bagi Islam ia bersifat tauhid.
  6. Kalimah Allah merupakan lafaz suci yang perlu dijaga dan berkait dengan akidah. Umat Islam perlu peka dan bertanggungjawab dalam isu ini. Sikap membenarkan sesiapa sahaja menggunakan kalimah tersebut semata-mata untuk menunjukkan bahawa Islam meraikan agama lain hanya akan mendatangkan mudharat yang lebih besar kepada agama dan umat Islam.
  7. Umat Islam perlu tegas dalam menjaga kesucian dan identiti agama kerana bersikap terlalu terbuka sehingga membenarkan perkara-perkara yang menjadi hak Islam disalahgunakan oleh agama lain adalah amat merbahaya kerana matlamat utama Kristian menggunakan kalimah Allah adalah untuk mengelirukan umat Islam dan menyatakan bahawa semua agama adalah sama.
  8. Kalimah Allah sebenarnya tidak ada di dalam Bible, yang digunakan ialah perkataan God. Tetapi di dalam Bible yang diterjemahkan ke bahasa Melayu, perkataan God diterjemahkan sebagai Allah.
  9. Isu penggunaan kalimah Allah oleh agama bukan Islam ini melibatkan isu berkaitan Siasah Syar’iyyah dan Kerajaan wajib menjaga kesucian agama dan umat Islam. Fatwa perlu dikeluarkan oleh Jawatankuasa Fatwa Negeri supaya kesucian agama dan akidah umat Islam dapat dipertahankan.
  10. Pertimbangan Jawatankuasa dalam melarang penggunaan kalimah Allah oleh agama bukan Islam bukan hanya dilihat dari aspek keselamatan, tetapi faktor utama adalah berasaskan kepada akidah dan kesucian agama Islam.
  11. Dalam keadaan di mana agama dan umat Islam dihimpit dengan pelbagai gerakan yang cuba menghakis kedaulatan Islam sebagai agama rasmi negara, umat Islam perlu bersatu dan menunjukkan ketegasan dalam menjaga maruah agama.
  12. Larangan terhadap penggunaan kalimah Allah ini telah diputuskan oleh Jemaah Menteri pada 16 Mei 1986 yang memutuskan empat (4) perkataan khusus iaitu Allah, Solat, Kaabah dan Baitullah tidak dibenarkan penggunaannya oleh bukan Islam. Pada masa ini terdapat 10 buah negeri telah memperuntukan larangan penggunaan kalimah Allah dalam Jadual kepada Enakmen Kawalan Dan Sekatan Pengembangan Agama Bukan Islam Kepada Orang Islam kecuali Sabah, Sarawak, Pulau Pinang dan Wilayah Persekutuan yang masih dalam proses menggubal Enakmen ini.

2) Keputusan

  1. Setelah meneliti keterangan, hujah-hujah dan pandangan yang dikemukakan, Muzakarah bersetuju memutuskan bahawa Lafaz Allah merupakan kalimah suci yang khusus bagi agama dan umat Islam dan ia tidak boleh digunakan atau disamakan dengan agama-agama bukan Islam yang lain.
  2. Oleh itu, wajib bagi umat Islam menjaganya dengan cara yang terbaik dan sekiranya terdapat unsur-unsur penghinaan atau penyalahgunaan terhadap kalimah tersebut, maka ia perlu disekat mengikut peruntukan undang-undang yang telah termaktub dalam Perlembagaan Persekutuan.