24 April 2009

'Jom Heboh': Zambry ingkar arahan Mufti

Dato Sri Harusani Hj Zakaria; Mufti Kerajaan Negeri Perak- Pejuang Aqidah AhlusSunnah

IPOH, 24 April (Hrkh) - Dewan Pemuda PAS Kawasan Ipoh Timur (DPPK IT) kesal dengan kelulusan yang telah diberikan untuk penganjuran Konsert Jom Heboh TV3 yang bakal diadakan di Pengkalan Tentera Laut DiRaja Malaysia (TLDM), Lumut pada 25 dan 26 April ini.

Demikian dinyatakan oleh Ketua Dewan Pemuda PAS Ipoh Timur, Salman Salleh dalam kenyataan akhbarnya semalam.

Menurutnya merujuk kepada keputusan Majlis Mufti-Mufti Malaysia yang dibuat pada 30 Julai 2004 memutuskan bahawa konsert Sure Heboh (sebelum ditukar nama Jom Heboh) TV3 adalah haram kerana ia melalai dan menggalakkan maksiat di kalangan anak-anak muda.

Beliau melahirkan rasa kesal dengan sikap Dato' Seri Dr Zambry Abdul Kadir kerana tidak mendapatkan nasihat terlebih dahulu daripada Mufti Perak, Dato' Seri Haji Harussani Zakaria berhubung perkara tersebut.

"Pemuda PAS Ipoh Timur memohon agar pihak Kerajaan Negeri memperjelaskan kelulusan yang telah diberikan tanpa mendapat nasihat daripada Mufti Perak dan Jabatan Agama Islam Perak," katanya.

Beliau turut meminta supaya pejabat Mufti Perak dan Jabatan Agama Islam Perak memberikan garis panduan yang jelas kepada Kerajaan Negeri tentang konsert yang boleh diadakan di masa akan datang.

Dato Dr Zamry Abd Kadir; MB Perak ke 11 (perlantikannya masih dipersoalkan)

JOM HEBOH? Perak memang dah heboh pun..

25 April 2009
2.16 pagi
Bandar Tasik Selatan, Selangor

23 April 2009

The University & The Captive Mind

Wan Ahmad Fayhsal bin Wan Ahmad Kamal

The role of the university in this modern age has become central to new discourse that goes by the name of ‘globalization’ and 'development'. This discourse seeks to dominate our daily life, particularly in the so-called developing countries. Most intelligent people will agree that the challenge of globalization and development must be considered seriously in order to preempt any pitfalls to the country and its citizens. The university as one of the major stakeholder in the process and outcome of this globalization project is being redefined according to the governing agenda of the globalization phenomena, resulting in dramatic changes to its structure, substance and, most importantly, its purpose. The fruit of these changes is what the late Professor Dr. Syed Hussein Alatas has observed a few decades before, namely, in the rise of the ‘captive mind’. The impact of the ‘captive mind’ is analyzed with a view to circumvent and curtail ts spread as much as we would do likewise in the case of a devouring wildfire.

Keywords: university, globalization, development, captive mind, captor mind

As we progress into the new millennia, the various fields of knowledge generated by the university have expanded in terms of quantity (facts, data and the like) and quality (perhaps not in the sense of ‘wisdom’ but rather in terms of its ‘presentation’). This knowledge expansion is a good thing if we look upon it superficially but perhaps not necessarily so if we were to consider it from all angles, tangible and intangible. The main reason for this (hopefully healthy dose of) skepticism is the growing empirical evidence that the governing ideas of the university such as ‘progress’, ‘development’ and ‘globalization’ promising an earthly utopia of plenty without want have rather delivered existential nightmares for most people in the so-called Third World.

Today, the corruption and the mismanagement prevalent in these “poor” countries are not being caused by the colonial masters of the past rather being perpetrated by their own “educated” indigenous leaders, most of whom found education either abroad in Western universities or in their own countries’ universities modeled on those of the West and hence condemned to bear the ‘White Man’s Burden’ on their fragile brown shoulders. The historical baggage of colonial educational policies has been carried over to “post-colonial” times by indigenous political and cultural leaders who blissfully ignore the potential clashes of worldviews through the dissemination of a predominantly Euroamerico-centric educational structure.

According to the late Syed Hussein Alatas, a respected Malaysian sociologist, the human products of these universities can be defined collectively as the captive mind. This problem must be viewed closely, because the further the country progresses in the post-colonial era, the more prevalent the captive mind syndrome becomes. As explicated by Alatas, the captive mind is the product of higher institutions of learning either at home or abroad, whose way of thinking is dominated by Western thought patterns in an imitative and uncritical manner. Some of the basic characteristics of a captive-mind person are as follows:

1. A captive mind is uncreative, and hence incapable of raising original problems.

2. It is incapable of devising an analytical method independent of current stereotypes.

3. It is incapable of separating the particular from the universal in science and thereby properly adapting the universally valid corpus of scientific knowledge to the particular situation.

4. It is fragmented in outlook.

5. It is alienated from the major issues of the community.

6. It is alienated from its own national and religious traditions in the field of its intellectual pursuit.

7. It is unconscious of its own captivity and the conditioning factors making it what it is.

8. It is not amenable to an adequate quantitative analysis but it can be studied through empirical observations.

9. It is the result of the Western intellecto-cultural dominance on the rest of the world.

According to Alatas also reiterated that the uncritical and imitative mind is one that is dominated by an external source, and whose thinking is deflected from an independent perspective. At the undergraduate, and even at more advanced levels, the phenomenon of the captive mind is real and pervasive. The great problem for developing societies is that graduates do not function properly in their own communities.

The captor mind is the Western scholar or his Asian disciple who imparts knowledge through books or lectures of scientific thinking and reasoning. The main characteristics of the captor mind are that its presentation of the sciences is not contextual, philosophical, relational and inter-cultural. The captor mind does not necessarily seek captivity consciously, but rather, it is a somewhat unconscious instrument of a gigantic and imposing intellectual superstructure.

When a captor mind teaches engineering and natural science, he does not use any materials from non-Western cultures. He will think that the knowledge from the Western civilization is universal knowledge whereas in fact it is not, as any good comparative history of science will show. This is due to the influence of Western worldview in shaping out the values of knowledge that were derived from its own cultural experience throughout the history of that civilization. Even mathematics, as shown by Adi Setia, like all other sciences, “exact or inexact, pure or impure, is value-laden. Values were there first before the axioms.” The axioms embody and objectivise the values. The sources of these values are diverse: religion, rational thought, philosophy, intuition, experience, social norms, and including various combinations of these sources.

The notion of ‘value-ladenness’ does not necessarily imply a Kuhnian or Rortian kind of epistemological relativism anathema to traditional Islamic epistemology. It simply means that “if something is value-laden, then it is laden either with partial (juz’i) or universal (kulli) values, and therefore one needs to subject it to examination before granting its claim of universality or, conversely, dismissing it as partial.” This kind of deep-conceptual examination is made more urgent due to the general tendency (pointed out by Osman Bakar recently ) to conflate what is ‘global’ with what is ‘universal’. What is global may be wrong and false (khata’ and batil), but what is universal is always right and true (sahih and haqq).

The captive-mind university

It is not only the human subject that is colonized by alien concepts, the university too is part and parcel of this giant web of captive-minded thought systems going under the name of education. This phenomenon has been studied by Ward Churchill and he has proclaimed that the connection of inculcated thought patterns and Western-centric knowledge discipline can be observed under the rubric of ‘White Studies’. One of the significant attributes of White Studies educational system is the extreme compartmentalization of knowledge. Such compartmentalization of knowledge is replicated in the departmentalization of the Eurocentric education system itself.

The cast proliferation of Western “ologies”, “onomies,” and “ographies” such as sociology, theology, psychology, physiology, kinesiology, biology, cartography, anthropology, archaeology, geology, pharmacology, astronomy, agronomy, historiography, geography, demography, etc., are necessarily viewed as separate or at least separable areas of inquiry within the university system. By having this kind of separation, the students are being kept as captives to certain narrow fields of knowledge, or rather, “tunnel-vision” disciplines, without ever realizing the possibility of alternatives modes of ‘visioning’ a particular field, and seeing the relations between each of these fields within the context of the whole, overall educational rubric. The result is a system, or rather, a set-up, in which things are jumbled together in a way that gives a semblance of coherence while in reality lacking an overarching integrative principle in terms of a common ground and a common purpose. Thus it is not uncommon to see one discipline as the nemesis of another within the university, and even within the same faculty or department, and in the case of the disciplines of economics and ecology (as separate departments) or the disciplines of econometrics and ecological economics within the same department or faculty of economics.

The compartmentalization of knowledge system under the rubric of ‘White Studies’ was introduced after the rise of Western Civilization in the post-Dark Age epoch that borrowed from the classical knowledge classification system of the ‘Seven Greek Sciences’ as well as the ‘Roman Quadrivium’. White Studies as presently configured in most modern universities are designed to control thought by making sure no one ever sees the big picture through which the compartmentalized disciplines are mutually. Anyhow, there is no big picture apart from what is purely pragmatic in the short-term financial, economic sense: what pays goes, and hence the slogan of the “knowledege economy” reverbrating throughout the globe.

The relevancy of this system has been proven in the famous Manhattan Project under the most able directorship of General Leslie R. Groves. He admitted that his main achievement was to compartmentalize and thus control the scientific research for the atomic bomb. In the words of Progler:

During the Cold War, universities adopted his tactic. This corresponded with the ‘independence’ of most modern nation states, many leaders of which adopted the compartmentalized discourse of White Studies as their normative mode of thought and action.

The net result of this pigeon-holing attitude is the marginalization of non-Western knowledge in systematic manner, for in the ‘White Studies’ system, all non-Western knowledge systems, such as Islamic Studies and Malay Studies, have also to undergo a rigid compartmentalization process. Once compartmentalized, those kinds of studies can be sidelined systematically from the mainstream discourse. In the end, like what we are seeing today, the body of knowledge of our heritage, especially that which has connection with our roots such as race, culture, history and religion, will be neglected and regarded as unimportant knowledge as it is envisaged as impeding the ‘development’ of the country. Hence we hear the ceaseless call for change, change, change and more change, meaning forgo your traditional wisdom and embrace the efficiency of modernity.

This signals the hegemonic influence of captive mind ideas exerted upon our higher education system through the philosophy of neoliberal economic system that champions the cause of corporatization of all higher learning institutions. The goal of this corporatizaion agenda is to produce human capital for the job market. This phenomenon can easily be detected by observing the university’s benchmark for success which is largely based on the numbers of graduates successfully securing jobs after leaving the university. The labeling of graduates as ‘human capital’ to indicates the end product of a university does shows how a university student, as a knowledge-seeking individual, has been dehumanized subconsciously by the captive mind ideas of neoliberal economic education. By pursuing this manner of rationalizing its benchmarking and labeling, the corporatized university has rendered its student into a ‘one dimensional man’.

In 1997, an international level conference on the government’s role in the so-called knowledge-based economy was organized by the Organisation for Economic Co-operation and Development (OECD). The participants were mostly leaders of developing countries. The findings from this conference, as stated in its report, serve only to stress ‘the importance of higher education as a major factor in paving the route for all nations to be part of a global economic network by developing human capital and also improving the research in science and technology’. From this report, it can be seen clearly that education can be manipulated as a tool for promoting the capitalist economic system by means of producing economic input in the form of human capital, without ever considering the higher purpose of education as outlined in most religious traditions, namely, to produce a good human being. There are stark differences between the goals of producing an engineer for the job market, and producing a good human being. Most higher learning institutions aim to produce competent professionals for industries and businesses without ever considering the greater non-material goals of education. Thus, the end product of our universities is the good worker, as in a good robot, for the narrow-confines of the factory in which he works, but not be a good human being in the wider, more complex context of society and the community in which he or she lives. Unsurprisingly, notions that once constituted the central core of the educational endeavor, such as the inculcation of good ethics and morality, including a transcendent vision of life, are no longer stressed explicitly as the goal of education in modern day universities.

The financial meltdown of Wall Street, environmental disasters and all sorts of humankind problems are directly or indirectly brought about through the hands of the ‘educated’ experts nurtured in those captive-minded universities. The narrow mentality in the understanding the purpose of education as merely filling the various vacancies of the capitalist economic system produces the homo economicus par excellence who is devoid of any deep-conceptual understanding of moral questions and other essential qualities constituting a good human being.

With their limited sense of intellectual empowerment as a result of the rigid compartmentalization, graduates with a degree in a White Studies discipline often reproduce Western modernity in their own backyard. This syndrome fits the connotation of the captive mind intellectuals finding solace in the pious pretence that Western knowledge is the sum total of all human knowledge. Being “educated” in the eye of a captive-minded intellectual is to take Western science as the ultimate arbiter of truth even in matters of religion.

Generally, all higher education institutions in the Third World countries have the same educational structure. Almost the entire academic arena in the respective universities is framed by Western knowledge structures. In sociology, the likes of Dukheim and Weber are more renowned than Ibn Khaldun and Malik ben Nabi. In the economic subjects, the fiscal theories of Keynes, Marx and Adam Smith dominate the discourse to the near exclusion of other theorists from different schools of thought residing outside the Western intellectual paradigm. No one would have thought that studying the monetary and fiscal theory of al-Maqrizi could give insights into understanding the ongoing financial meltdown. In short, from political science to medical studies, the only kind of knowledge recognized as such by captive minds is the one generated from Western sources. All other kinds are deemed unfit to be considered for inclusion in the standard syllabus.

Remedy for the captive mind syndrome

In order to curb the captive mind syndrome in the university, we must revert to the original model that has produced dynamic, self-confident intellectuals in the past. One of the foremost civilizations that have proven to be successful in this area of intellectual self-determination is the Islamic civilization.

The role of knowledge can never be underestimated in the religion of Islam as it is clearly stated in The Holy Qur’ān and prophetic traditions (hādith). Western orientalists also tend to admit the rise of Islamic civilization as largely owing to its cultivation of knowledge. The success of this civilization essentially consists of the integration of knowledge (reason) into spirituality (revelation) resulting in the unfoldment of a great creative force in the annals of human history. In Islamic intellectual history, one finds that before a foreign science being accepted into the corpus of authentic Islamic knowledge, that science must undergone a process, brief or protracted, of ‘filtration’ or ‘naturalization’ or ‘islamization’.

By using this intellectual historical model, I believe that the captive mind syndrome can be overcome a process of ‘Islamization of contemporary knowledge’ as articulated by Profesor Syed Muhammad Naquib al-Attas. The very foundation of this process is the worldview of Islam, ru’yat al Islām li al wujūd.
Generally, Islamization of contemporary knowledge can be understood as a process that emphasizes the correct definition about the meaning of important key terms such as education, happiness, development and others that have significant impact in developing coherent Islamic weltanschauung. As being elaborated further by Wan Mohd Nor Wan Daud:

He applies his conception of Islamization of the mind through linguistic means, either by reintroducing certain Arabic-Islamic terms and concepts in Malay or in English in order to reflect the Islamic vision of reality and truth, or in some instances, by applying both. Islamization of existing key terms and concepts in Malay, Arabic or in other families of Islamic languages that have been restricted or misinterpreted in the first few centuries after Hijrah, as al-Attas understands and practices it, is not only an attempt at dewesternization, or more specifically desecularization of their meanings and implications, but also a process of re-Islamization or a return or devolution to their original Islamic meanings. That is why al-Attas takes great care to carefully define and explain the key terms and concepts that he is using, whether in English, Malay or Arabic. His insistence on correct definition of key terms and concepts is proverbial and has become on of his salient characteristics.

The concept of Islamization of contemporary knowledge emphasizes the right usage of language. Due to the nature of linguistic expression as an integral part of cognitive activity, it is of utmost important for the individual to be precise in using the correct and best possible key terms, while at the same time elucidating the right meaning for that particular key terms. In regard to foundational aspects of religion, wrong usage of language will create confusion in the understanding of worldview of Islam. Wrong usage of terms will definitely cause semantic change in theological and epistemological concepts as well as the way a person interprets reality and truth (al-haqq) and hence the way he or she organizes experience of that reality. Therefore extra precaution must be taken in the public use of key-terms and terminologies, particularly in regard to the subject of knowledge and religion.

There is a significant relation between the meaning of important Islamic key terms and the fard ‘ayn (obligation towards the Self) knowledge. This is because the meanings of important concepts are explained through the knowledge framework derived from the Holy Qu’rān and prophetic traditions (hādith). This is where we can see the importance of fard ‘ayn knowledge (or knowledge that is foundational to the individual) in the educational process of the university. The fard ‘ayn knowledge that needs to be taught is not the same as the one already taught at the primary level of education, simply because fard ‘ayn knowledge is not static in nature but dynamic. It increases in conceptual depth, complexity and sophistication in tandem with the increasing requirements of the scope of responsibility of an individual in the various domains of his or her involvement in private and public life as well as in the various strata of social organization. With this kind of knowledge, we can prepare a strong foundation for students in constructing their understanding of important Islamic concepts in order to undertake the process of Islamization of contemporary knowledge by which they are able to filter out wheat from chaff whenever they encounter the various Westernized knowledge disciplines through the course of their learning and educational process. If we envision the role of university as a place to educate people to be good, wholesome human beings, the fard ‘ayn knowledge about religion and the higher intangible aspects of life must be set as the basis for the learning process at the tertiary level itself, and not merely at the primary or secondary level of education.

As prescribed by al-Attas, the fard ‘ayn knowledge that needs to be offered at the tertiary level of higher education must be based on:

1) The Holy Qur’ān: its recitation, and interpretation (tafsīr and ta’wīl).

2) The Sunnah, the life of the Holy Prophet; the history and message of the
Prophets before him; the hadīth and its authoritative transmission.

3) The Sharī’ah: jurisprudence and law.

4) Theology.

5) Islamic metaphysics; psychology, cosmology and ontology.

6) Linguistic sciences: Arabic, its grammar, lexicography and literature.

The relationship between illuminative spiritual knowledge (fard ‘ayn) and pragmatic scientific knowledge (fard kifayah) is like this: the first kind of knowledge will explain the mystery of creation and its existence as well as explaining about the relationship between creation and its Creator. It can also help to explain the real purpose and meaning of education. The foundational and hence obligatory illuminative knowledge should form the transcendent guidance to the scientific knowledge which falls under the category of fard kifayah. Without this illuminative knowledge as the principle of integration, confusion and doubt will arise in searching for the meaning and the true purpose of education in the diverse disciplines on offer at the university, resulting in cognitive fragmentation and inversion of the order of priority of the individually and the socially obligatory, that is, the conflation of the fardu ‘ayn with the fard kifayah to the extent of the complete eclipse of the former.

The current state of our higher learning institution

According to Professor al-Attas:

There have not been in the history of the cultural, religious and intellectual tradition of Islam, distinct ages characterized by a preponderance of a system of thought based upon materialism or idealism, supported by attendant methodological approaches and positions like empiricism, rationalism, realism, nominalism, pragmatism, positivism, logical positivism, criticism, oscillating between centuries and emerging one after another right down to our time.

This kind of phenomena has destabilized the hierarchical order of knowledge system in modern day Islamic civilization due to our ignorance about the original framework of the Islamic knowledge system that has been prescribed and constructed superbly by our great scholars and thinkers of the august past.

However, today’s reality shows that generally the institutes of higher learning like the university, be it is overemphasizing the requirement of the job market. The shortage of human capital in fulfilling the desire of the ever-growing, neoliberal capitalist economic system has altered the dimension of education in universities, which now embrace the educational philosophy of pragmatism without ever considering the imperative of conceptual and contextual filtering of the knowledge corpus in line with the Islamic worldview.

Due to our ignorance, and hence unconsciously, we have opened the Pandora’s Box of Western secular worldview infusing the West-centric knowledge system governing the learning process in most of the Third World countries’ institutions of higher learning, resulting in what the Iranian thinker has called the disease of occidentosis. This is unsurprising, as knowledge has never been free of values, and will always be shaped by the worldview and cultural milieu of its proponents, by the particular national or civilizational entity generating that knowledge.

Besides engaging the questions of structure and substance of the knowledge system that are outlined in Westernized higher education system, the fundamental question of the meaning and purpose of education has also to be clarified properly. We need to realize that education in Islam is to produce the good man, the whole (kulli) man, the total man, the man of adab, and not merely to produce the good secular citizen, or statesman, like the ideal propagated by the West which is blind to the higher, transcendent meaning of man.

Currently, due to captive mind mentality, the definition of education in most Third World countries has been influenced widely by the educational philosophy of pragmatism and utilitarianism rooted in the philosophies of Plato, Aristotle, John Dewey and other thinkers of the Western tradition who shared the same basic paradigm of thinking. That this should happen is due to the fact that we have been trapped into a dichotomous status quo of developed versus developing countries resulting the “global faith” of ‘development’ projected by the post-World War II hegemonic West, without ever considering the need to be critical about it. Thus, the problems of Third World countries can never be solved as long as they allow themselves to come under the sway of their former colonial masters’ mindset.


Even a glance at the current malaise of our world today, ranging from environmental degradation, despiritualized life to moral decadence, the like of which has no precedence in terms of the systematic and institutional nature of the problem, and in terms of its prevalence in every important field of humankind activities, such as in politics, economics, ethics and education. One must be able to find its root cause in order to solve the problem, simply because the problem is radical in nature and demands radical remedy. In this matter, al-Attas has rightly concluded that the root cause of our problem is the loss of adab, which is refers to:

The loss of discipline—the discipline of body, mind and soul; the discipline that assure the recognition and acknowledgement of one’s proper place in relation to one’s self, society and Community; the recognition and acknowledgement of one’s proper place in relation to one’s physical, intellectual, and spiritual capacitites and potential; the recognition and acknowledgement of the fact that knowledge and being are ordered hierarchically.

This state of perpetual confusion at all levels of personal and societal leadership are due to the loss of justice, to oneself and to others, which in turn betrays a very personal confusion in knowledge. The confusion and error in knowledge in turns create a condition which enables false leaders to emerge and to thrive, causing the condition of injustice to perpetuate. The rise of leaders who are not qualified for valid leadership of the Muslim Community, who do not possess the high moral, intellectual and spiritual standards required for Islamic leadership, who perpetuate the condition of confusion and error in knowledge and ensure the continued control of the affairs of the Community by leaders like them who dominate in all fields, from the very private to the very public.

From what has been elaborated thus far, we can see clearly that institutions of higher learning like universities and the colleges can also be part of an overall systemic subversion of true knowledge, thus perpetrating confusion and error in matters of pedagogy and knowledge. Thus, the captive mind syndrome is one of the many forms of the disease of confusion infusing the mindsets of intellectuals and students, either in a conscious or unconscious manner.

The condition of confusion and error in knowledge is ripe enough for alien concepts like secularism, and liberalism that has become the sine qua non of the Western worldview to penetrate into the consciousness of innocent and vulnerable intellectuals and students in the university. Western worldview is diametrically opposed to Islamic and other sacral worldviews, therefore it is not possible for the former and the latter to be reconciled, especially in terms of the educational process without first filtering its body of knowledge framed by that Western, modern, secular outlook to life and existence.

The solution outlined by al-Attas in the name of Islamization of contemporary knowledge is a very significant and a relevant vaccine to cure the corrupted and confused mind of our scholars as well the students who have been trapped in this kind of framework. If we fail to understand this problem, and does not feel any remorse towards our inability to correct the intellectual wrongs, then we suffer the consequences, as had happened in the past, especially in the time of the great scholar of Islam, Abū Hāmid al-Ghazālī (1058-1111 A.D), who saw the corrupted scholars as the root cause of the malaise of the Islamic community throughout the Muslim world, which in turn paved the path for the great destruction in the hands of the Mongols and Crusaders.

Al-Ghazālī had contemplated and saw the root cause of the problems of his time, which was almost similar to the problems of our era in terms of the loss of adab. The revival of adab a 100 years later, with the rise of Salahuddin al-Ayyubi and his generation, was the real catalyst in the Muslims, liberation of Jerusalem from the Crusaders. The studies made by Dr. Majid Irsan al-Kilani has uncovered the subtle connection between the role al-Ghazālī played through his magnum opus, Ihya al-Ulum al-Din (The Revival of Religious Sciences) and the paving of the way for the rise of a great generation of scholars like the renowned Sufi, Shaykh Abd al-Qadir al-Jīlānī, whose students later become the teachers and mentors to the generation of Salahuddin al-Ayyubi who put back the Islamic civilization to its proper place in the world.

What al-Ghazālī had done is now being done afresh in the works of al-Attas, namely to accomplish the restortion adab back into the education of humankind. Islamization of contemporary knowledge is the way forward to replace the captive mindset with a creative mindset, to rid the Ummah of a malignant tumor hindering their true role in the world.

Bibliographic References.
Al-Attas ,Syed Muhammad Naquib. Tinjauan Ringkas Peri Ilmu dan Pandangan Alam (Penang: USM, 2007)

_________. Prolegomena to the Metaphysics of Islam: An Exposition of the Fundamental Elements of the Worldview of Islam. (Kuala Lumpur: ISTAC, 1995).

_________. The Concept of Education in Islam: A framework for an Islamic Philosophy of Education. (Kuala Lumpur: ABIM 1980).

________. Islam and Secularism (Kuala Lumpur: ABIM 1978).

Alatas, Syed Husin “ The Captive Mind and Creative Development”. (International Social Science Journal (36), 1974).

Bakar, Osman. Classification of Knowledge in Islam. (Kuala Lumpur: Institute for Policy Research, 1992)

Churchill, Ward. White Studies: The Intellectual Imperialism of U.S Higher Education. (Colorado: Aigis Publications, 1995)

Hillgartner, Stephen, Bell, Richard C., dan O’Connor, Rory. Nukespeak: The Selling of Nuclear Technology in America.(New York: Penguin Books, 1983)

Marcuse, Herbert. One-Dimensional Man. (Boston: Beacon, 1964)

Organisation for Economic Co-operation and Development. Industrial Competitiveness in the Knowledge-based Economy: The New Role of Governments, OECD Conference Proceedings. (Paris: OECD, 1997)

Progler, Yusef. Encountering Islam: The politics of knowledge and scholarship. (P.Pinang: Citizen International, 2008).

Rosenthal, Franz. Knowledge Triumphant: The Concept of Knowledge in Medieval Islam (Boston: Brill, 1970)

Setia, Adi. Some Upstream Research Programs for Muslim Mathematicians: Operationalizing Islamic Values in the Sciences through Mathematical Creativity. Islam & Science (Winter 2008).

Tarnas, Richard. The Passion of the Western Mind: Understanding the Ideas that have shaped our World View.(New York: Ballantine Books, 1991).

Wan Mohd Nor Wan Daud, The Educational Philosophy and Practice of Syed Muhammad Naquib Al-Attas: An Exposition of the Original Concept of Islamization. (Kuala Lumpur: ISTAC, 1998)

Pentas 152: Amanat Buat Pejuang Muda!

Pada 26 April 2009, bertempat di Rumah Kelab Seksyen 16 Petaling Jaya, AIC akan menganjurkan satu aktiviti bagi menghayati semangat Perjuangan Bahasa Melayu bertajuk “Amanat Buat Pejuang Muda” Persembahan deklamasi puisi, sajak dan lagu khas dari tetamu jemputan seperti Amin Iskandar (Black) dan Rahmat Haron serta wakil-wakil dari AIC.

Tarikh : 26 April 2009

Masa:8 malam

Tempat: Rumah Kelab AIC (Yayasan Aman PJ)




Seterusnya acara kemuncak merupakan amanat dari Datuk A. Samad Said Sasterawan Negara dan merupakan Pejuang yang banyak mengangkat martabat Bahasa Melayu, Pak Said akan menyampaikan amanat beliau buat anak-anak muda. Semua dijemput hadir bagi meriahkan acara!

Amanat oleh Datuk A Samad Said akan disiarkan SECARA LANGSUNG di www.justin.tv/anwaribrahimclub

Peta ke Rumah Kelab AIC (klik untuk besarkan):


8.00 malam: ketibaan orang awam.

8.20 malam: ketibaan jemputan khas

8.30 malam: tayangan video penerangan ‘Mengapa PPSMI mesti dimansuhkan?’

8.50 malam: persembahan puisi dan lagu oleh Amin Iskandar, Rahmat Haron, Meor dan wakil-wakil pertubuhan yang bersama mendesak untuk mansuhkan PPSMI.

10.15 malam: ’Amanat buat pejuang muda’ oleh Sasterawan Negara, Pak Samad Said

10.45 malam: Persembahan momento

11.00 malam: Majlis bersurai

Diskusi Ilmiah Halaqah Keilmuwan Muda (HAKIM)

Diskusi Ilmiah Halaqah Keilmuwan Muda (HAKIM),sebuah wadah melestari kesinambungan proses pemerkasaan intelektual dan budaya ilmu. Dikepalai oleh Dr Farid Shahran, seorang pemikir muda; kini bertugas sebagai pensyarah dan professor pembantu di Kuliyah Ilmu Wahyu dan Sains Kemanusiaan, UIAM. Beliau juga merupakan anak didik kepada seorang tokoh ilmuwan terkemuka dunia, Prof Syed Muhammad Naquib Al-Attas. HAKIM mula digerakkan kembali pada hujung tahun lepas dan telah menghimpunkan sebilangan anak muda yang punya iltizam melangit dalam menggagau mutiara ilmi.

Butir-butir penting bagi diskusi HAKIM kali ini;-

Tajuk : The University & the Captive Mind

Tarikh : 25 April 2009 (Sabtu)

Peneraju : Sdr Wan Mohd Faysal (UTP- Penulis Blog 'RausyanFikir.Com)

Tempat : No 20,PJS 5/5 Tmn Desaria, Petaling Jaya (rumah Dr Farid Shahran)

Masa : 8.30 malam

Baca kertas kerja tentang perbincangan untuk malam tersebut, klik sini

emelkan sebarang pertanyaan ke peminggirkota@gmail.com

Dr Mohd Farid Shahran (tuan rumah merangkap pengerusi utama HAKIM)

Wan Ahmad Faysal (Rausyanfikir.com)

22 April 2009

Bengkel Konvensyen Hak Kanak-kanak [CONVENTION ON THE RIGHT OF THE CHILD]

Hal Ehwal Wanita (HELWA-ABIM) & Educate To Learn Sdn. Bhd (e2L)

Dengan kerjasama
Suruhanjaya Hak Asasi Manusia Malaysia (SUHAKAM)

Akan mengadakan
Bengkel Konvensyen Hak Kanak-kanak

24-26 April 2009 [Jumaat-Ahad]

ADM 9, IRK Building, IIUM

RM35/RM 25 (Pelajar)

Apa itu CRC??
Konvensyen Hak Kanak-kanak atau CRC telah diterima pakai oleh Perhimpunan Agong Pertubuhan Bangsa-Bangsa Bersatu (PBB) pada 20 November 1989. Dan Malaysia mengekalkan reservasi terhadap Perkara 1, 2, 7, 13, 14, 15, 28(1)(a) dan 37 dalam konvensyen ini.

CRC mempunyai 54 Perkara dan dapat dibahagikan kepada 3 Bahagian, iaitu Bahagian I (Perkara 1-41), Bahagian II (Perkara 42-45) dan Bahagian III (Perkara 46-54).

Bahagian I Konvensyen ini mengandungi hak-hak yang perlu diberi kepada seseorang kanak-kanak, manakala Bahagian II dan III lebih kepada tanggungjawab Negara dalam mempromosi serta perancangan masa depan mengenai hak tersebut.


Jumaat, 24 April 2009

2.00 ptg : Pendaftaran
3.00 ptg : Ucapan Alu-aluan, Pengenalan
3.30 ptg : Objektif Bengkel, Peraturan & Ice Breaker
4.00 ptg : Hak, Kehendak dan Keperluan
4.30 ptg : Minum petang, solat Asar
5.00 ptg : 4 Kategori Hak – Kad kelompok
6.00 ptg : Bersurai

Sabtu, 25 April 2009

9.00 pg : Hak untuk hidup & Energizer – grouping Game
10.30 pg : Minum pagi
11.00 pg : Sambungan
11.30 pg : Hak untuk Perkembangan
1.00 ptg : Makan tengahari, solat Zuhur
2.00 ptg : Sambungan
2.30 ptg : Hak Mendapat Perlindungan
4.00 ptg : Minum petang, solat Asar
5.00 ptg : Sambungan
6.00 ptg : Bersurai

Ahad, 26 April 2009

9.00 pg : Warm-up / Energizer / Recap of yesterday
10.00 pg : Hak Penyertaan
11.00 pg : Kudapan
11.30 pg : Hak Penyertaan
1.00 ptg : Makan Tengahari
2.00 ptg : Sambungan
2.30 ptg : Kerangka Perundangan
3.30 ptg : Pelan Tindakan : CRC & Anda
5.00 ptg : Penyampaian Sijil
5.30 ptg : Minum petang & Bersurai

¨ Sijil penyertaan akan diberikan kepada peserta.
[Dikeluarkan oleh Institut Perkembangan Awal Kanak Kanak (i-EYD)]
¨ Tempat adalah terhad; hanya dibuka kepada 20 peserta sahaja.
¨ Tenaga pengajar yang berpengalaman dari SUHAKAM

Untuk pendaftaran dan pertanyaan, sila hubungi:

Azmiza [016 410 2767], ATAU email ke [azmiza_nam@yahoo.com]

maklumat lanjut,layari http://helwa-abim.blogspot.com

Kuala Lumpur International Book Fair 2009

About KLIBF 2009

The Kuala Lumpur International Book Fair (KLIBF) made its debut 28 years ago and is now the premier event for the Malaysian book industry. Since then, it has been an annual affair, looked forward to by the public and those involved in the local and international book industry year after year.

KLIBF has always attracted publishers from the USA, UK and other European and Arab countries, Australia, China, India and the ASEAN community. It has also become the market place to service librarians of Malaysian universities and colleges. Most will spend their annual budget during this 10 day event.

The KLIBF 2008 will be held from 17 to 26 April 2008 at Putra World Trade Centre (PWTC), Kuala Lumpur, Malaysia. Its aim is to exhibit the latest publications, including educational materials, published and produced locally and abroad. Besides that it will also be a meeting point for publishers, book traders and readers from around the globe.

Since the Ministry of Education places great emphasis on the learning of foreign languages such as Japanese, Korean, French, German, Arabic, Chinese and Indonesian, we foresee that there will be a growing demand for foreign rights.

Apart from the exhibition there will also be workshops and seminars for the book industry to upgrade the level of professionalism within the book industry community.

Bursting with colour, pulsating with life, Kuala Lumpur offers an incomparable Asian feast for the senses. Be welcomed by a multicultural society. Here, you will discover a delightful fusion of three main races-Malay, Chinese and Indian. With its tempting array of exotic Asian cuisine and culture, it is indeed a unique melting pot of Malaysia. This fascinating tropical, modern city is less than one hour’s drive from the Kuala Lumpur International Airport (KLIA).

more about KLIBF 09? click here

map to PWTC; venue KLIBF 09


21 April 2009

Kuliyah bersama YBhg Ustaz Ismail Kamus




TEMPAT : Masjid al-Falah, USJ 9, Persiaran Kewajipan, Subang Jaya.

Semua dijemput hadir.

sumber: Masjid al-Falah USJ9, Subang

April 2009
9.07 pagi
Bandar Tasik Selatan, Selangor


Tarikh : 8 Jumadilawal 1430H/ 3 Mei 2009M (Ahad)
Masa : 9.00 pagi - 12.30 tengahari
Lokasi : Masjid al-Falah, USJ 9, Subang Jaya
Tuan Guru : al-Fadhil Ustaz Ahmad Fahmi Zam Zam al-Banjari an-Nadwi al-Maliki
Kitab : Sairus Salikin Jilid 1

Tarikh : 14 Jumadilawal 1430H/ 9 Mei 2009M (Sabtu)
Masa : 9.00 pagi
Lokasi : Masjid al-Muhsinin, Taman Danau Desa, Jalan Kelang Lama, Kuala Lumpur
Tuan Guru : al-Fadhil Dato Haji Salleh Haji Ahmad & Ustaz Haji Zamihan Mat Zin
Kitab : Iqna' (Dato Haji Salleh) dan Jauharatut Tauhid (Ustaz Zamihan)

Tarikh : 21 Jumadilawal 1430H/ 16 Mei 2009M (Sabtu)
Masa : 9.00 pagi - 12.30 tengahari
Lokasi : Masjid al-Falah, USJ 9, Subang Jaya
Tuan Guru : al-Fadhil Ustaz Ahmad Fahmi Zam Zam al-Banjari an-Nadwi al-Maliki
Kitab : Sairus Salikin Jilid 1

Tarikh : 22 Jumadilawal 1430H/ 17 Mei 2009M (Ahad)
Masa : 9.00 pagi - 12.30 tengahari
Lokasi : Masjid al-Falah, USJ 9, Subang Jaya
Tuan Guru : al-Fadhil Ustaz Ahmad Fahmi Zam Zam al-Banjari an-Nadwi al-Maliki
Kitab : Sairus Salikin Jilid 1

sumber : al-Fansuri; hebahan majlis ilmu

20 April 2009
9.06 pagi
Bandar Tasik Selatan, Selangor

Habib Sejuta Muhibbin - Ahlul Bait yang tercinta; Habib Salim Bin Hafidz

Dipetik dari laman blog insan pencinta Rasulullah, ahlul bait, sahabah, 'ulama` 'amilin, dan orang yang mencintai mereka. Moga Allah memberi pemeliharaannya kepada beliau. Insya Allah.

untuk maklumat lanjut mengenai Habib Umar bin Hafidz, layari http://www.alhabibomar.com/

أحبوا الله لما يغذوكم به من نعمة، وأحبوني لحب الله، وأحبوا أهل بيتي لحبي

Ertinya: “Cintai kalian akan Allah, dengan nikmat yang Dia telah berikan kepada kalian, cintailah aku kerana cintakan Allah Ta'ala dan cintailah kalian akan ahli baitku (keluargaku) kerana cintakan aku” [at-Tirmidhi dan al-Hakim menshahihkan hadits ini dan dipersetujui oleh az-Zahabi di dalam al-Takhlis]

Dikeluarkan oleh al-Tirmidhi daripada Jaabir رضي الله عنه, beliau berkata, Rasulullah صلى الله عليه وآله وسلم bersabda (maksudnya): Wahai sekalian manusia! Sesungguhnya aku tinggalkan kepada kamu suatu perkara yang jika kamu berpegang dengannya, kamu tidak akan tersesat yaitu KitabuLlah (al-Qur’an) dan itrahku (ahli baitku). [Hadits riwayat Imam al-Tirmidhi, dan beliau mengatakan bahawa hadits ini hasan]

Imam Syafie رحمه الله menyebut didalam syair beliau (maksudnya):

Ahlul bait Nabi صلى الله عليه وآله وسلم adalah perisaiku dan mereka adalah wasilahku kepada Allah.

Aku berharap kelak (dengan keberkatan mereka) agar dapat diserahkan sahifahku (buku catatan amalan) dengan tangan kananku


Sempena kunjungan Habib Umar bin Muhammad bin Salim bin Hafidz حفظه الله ke Malaysia pada bulan Mei 2009, ingin abuzahrah memperkenalkan secara ringkas mengenai ulama ahlulbait yang terkenal ini.

Nasab: Nasab beliau adalah al-Habib Umar bin Muhammad bin Salim bin Hafiz bin ‘Abdullah bin Abi Bakar bin Aidarus bin Umar bin Aidarus bin Umar bin Abi Bakar bin Aydrus bin al-Hussin ibn al-Syaikh Abi Bakar bin Salim bin Abdullah bin Abdurrahman bin ‘Abdullah bin Abdurrahman al-Saqqaf bin Muhammad Maula al-Dawilah bin ‘Ali bin ‘Alawi bin al-Faqih al-Muqaddam Muhammad bin ‘Ali bin Muhammad Shahib al-Mirbath bin ‘Ali Khali’ Qasam bin ‘Alawi bin Muhammad bin ‘Alawi bin ‘Ubaidullah bin Imam al-Muhajir Ahmad bin ‘Isa al-Rumi bin Muhammad al-Naqib bin ‘Ali al-Uraidhi bin Ja’far al-Shadiq bin Muhammad al-Baqir bin ‘Ali Zainal ‘Abidin bin Hussin al-Sibth putera kepada Sayyidina ‘Ali bin Abi Thalib dan Sayyidah Fathimah al-Zahra’ binti Rasulullah صلى الله عليه وآله وسلم ..

Beliau, seorang ulama ahlul bait. Pengasas kepada pusat pengajian Dar al-Musthafa di Tarim. Beraqidah Asya’irah, bermazhab Syafie dan mengikuti tariqah Alawiyyah (Bani ‘Alawi). Beliau adalah ulama ’arifbillah yang menghimpunkan syariat dan hakikat. Seorang pendakwah yang gigih.

Lahir: Beliau dilahirkan pagi sebelum subuh hari Isnin, 4 Muharram 1383H bersamaan 27 Mei 1963, di Bandar Tarim, Hadramaut, Yaman. Ayahnya telah syahid ketika umur beliau sembilan tahun. Biografi ayahandanya boleh di baca disini.

Pendidikan: Beliau mampu menghafal al-Quran di dalam usia yang masih muda. Selain itu juga beliau menghafal ribuan hadits, matan-matan pelbagai ilmu dan juga syair-syair arab. Bahkan beliau adalah seorang yang mahir dalam menghasilkan syair seperti yang terungkap di dalam kitab Dhiyaul Lami’ karya beliau.

Ini semua adalah merupakan kurnia Allah kepada beliau dan juga hasil dari pendidikan di dalam pelbagai displin ilmu yang beliau perolehi dari sejumlah ulama besar di Hadramaut dan Haramain. Di antara guru beliau di Hadramaut adalah:

* Ayahanda sendiri al-‘Allamah Habib Muhammad bin Salim (Mufti Tarim)

* Habib Muhammad bin ‘Alawi bin Syihab

* Habib Ahmad bin ‘Ali bin Syeikh Abu Bakar

* Habib ‘Abdullah bin Syeikh al-Aidarus

* Habib ‘Abdullah bin Hasan Balfaqih

* Habib Umar bin ‘Alwi al-Kaf, Habib Ahmad bin Hasan al-Haddad

* al-‘Allamah Habib ‘Ali al-Masyhur bin Muhammad bin Salim bin Hafidz (abang beliau)
* Sulthanul Ulama’ Habib Salim bin ‘Abdullah asy-Syathiri

* Syaikh al-Mufti Fadhl bin ‘Abdurrahman BaFadhal

* Syeikh Taufiq Aman dan ramai lagi

Seterusnya beliau berpindah ke kota Baidha iaitu pada bulan Shafar 1402H/ Disember 1981 dan menetap di Ribath al-Haddar yang diasaskan oleh Habib Muhammad bin ’Abdullah al-Haddar. Beliau adalah merupakan murid kesayangan Habib Muhammad bin ’Abdullah al-Haddar. Dan Habib Muhammad bin ’Abdullah al-Haddar juga telah menikahkan anak gadisnya dengan murid kesayangannya ini, Habib Umar. Disini juga beliau berguru al-‘Allamah Habib Zain bin Ibrahim bin Sumaith.

Selain dari belajar, beliau beliau juga gigih berdakwah disekitar kota Baidho, Hudaidah dan Taiz. Disamping itu beliau mengambil peluang belajar dengan ulama dikota tersebut seperti al-’Allamah al-Musnid Ibrahim bin Umar bin ’Aqil di kota Taiz.

Seterusnya beliau berangkat pula ke Haramain, dan disana beliau berguru pula dengan ulama-ulama terkenal disana seperti:

* al-‘Allamah Habib ‘Abdul Qadir bin Ahmad as-Saqqaf

* al-‘Allamah Habib Ahmad Masyhur bin Thaha al-Haddad

* Habib Abu Bakar al-Atthas bin ‘Abdullah al-Habsyi

* al-‘Allamah al-Muhaddits Sayyid Muhammad bin ‘Alawi al-Maliki al-Hasani

* al-‘Allamah Syaikh Muhammad Yasin bin ’Isa al-Fadani serta sejumlah ulama lain.

Mengajar: Selanjutnya pada tahun 1413H/1992M, beliau berpindah ke kota Syihr dan mengajar di Ribath Syihr. Satu tahun setengah sebelum ke Syihr beliau tinggal di Oman untuk mengajar dan berdakwah. Dan akhirnya beliau kembali ke kota Tarim. Dan pada tahun 1414H/1994 beliau mula merintis penubuhan pusat pengajian yang di beri nama Dar al-Musthafa, yang kemudiannya secara rasmi berdiri pada hari Selasa 29 Dhulhijjah 1417 bersamaan 6 Mei 1997 iaitu mengambil sempena tarikh ayahandanya dibawa pergi oleh pemerintah regim komunis pada 29 Dhulhijjah 1392H.

Mengasaskan Dar al-Musthafa: Dar al-Musthafa yang diasaskan oleh Habib Umar bersama kekandanya Habib ‘Ali al-Masyhur (Ketua Majlis Ulama Tarim). Dar al-Musthafa menerima pelajar sulungnya pada tahun 1994. Angkatan pertama yang mula datang belajar di Dar al-Musthafa, Tarim adalah sekitar 30 orang pelajar yang berasal dari Indonesia. Kehadiran mereka adalah ekoran dari lawatan pertama Habib Umar bin Muhammad bin Salim bin Hafidz ke Indonesia pada tahun pada tahun 1993 atas perintah guru beliau iaitu al-Habib Abdul Qadir bin Ahmad al-Saqqaf dan Habib Muhammad bin Abdullah al-Haddar setelah dipinta oleh Habib Anis bin ’Alwi bin ’Ali bin Muhammad al-Habsyi dari Solo, Indonesia. Angkatan pertama tersebut terdiri dari:-

Yang terkenal namanya di Malaysia:

* Habib Munzir Fuad al-Musawa (Jakarta) – Pemimpin Majelis Rasulullah di Jakarta.

* Habib Jindan bin Naufal bin Jindan (Jakarta) – Pengasuh Pondok Pesantren Al-Fakhriyah, Tangerang, Indonesia

* Habib ‘Ali Zainal ‘Abidin al-Hamid (Jember) – kini menetap di Malaysia dan sedang menamatkan pengajian PhDnya di UIAM. Beliau terkenal sebagai seorang penterjemah ketikamana ada kunjungan para Habaib ataupun ulama dari Timur Tengah. Dan beliau juga diamanahkan oleh Habib Umar untuk mengajar di Madrasah Nur yang diasaskan oleh Habib Umar di Malaysia. Beliau juga mengajar kitab dibeberapa tempat seperti Masjid Baitulaman dan lain-lain.

* Habib Sholeh al-Jufri (Solo) – seorang penterjemah yang terkenal di Indonesia. Sering dijemput untuk memberi ceramahnya di Malaysia.

Seterusnya: Habib Muhammad Heikal Khaneman (Jakarta); Habib Mahdi al-Hiyed (Tegal); Habib Shadiq Hasan Baharun (Sumenep); Habib Quraisy Baharun (Bangil); Habib Abdul Bari bin Smith (Menado); Habib Ja’far Baqir al-Attas (Jakarta); Habib Hasan al-Muhdhar (Samarinda); Habib Hasan bin Ismail al-Muhdhar (Purbalingga); Habib Hadi al-Aydrus (Pasuruan); Habib Sholeh Abdullah al-Kaf (Brebes); Habib Abdullah al-Haddad (Tegal); Habib Haidar al-Hinduan (Situbondo); Habib Anis bin Husin al-Attas (Pekalongan); Ustaz Muhamad al-Baidhi (Kediri); Ustaz Ahmad Idris (Palembang); Ustaz Hamzah (Bekasi); Ustaz Ridwan Amri (Puncak Bogor); Ustaz Nurhadi (Pasuruan); Ustaz Mufti (Pasuruan); Ustaz Azmi at-Tamimi (Pontianak); Ustaz UbaidiLlah (Jakarta); Ustaz Yahya Rosyad (Purwodadi); Ustaz Salim Nur (Malang); Ustaz Ibrahim at-Tamimi (Pontianak) dan Ustaz Junaidi (Pontianak)

Angkatan pertama ini tamat pengajian yang penuh dengan keberkatan pada tahun 1998. Kini Dar al-Musthafa merupakan antara pusat pengajian yang terkenal di Tarim serta sudah berkembang dengan mempunyai beberapa buah cawangan dan mempunyai ribuan pelajar.

Dasar pendidikan di Dar al-Musthafa adalah

1. Mengajar ilmu agama secara bertalaqqi dan menerimanya daripada ahlinya yang bersanad;
2. Mentazkiyah diri dan memperbaikkan akhlak; dan
3. Menyebarkan ilmu yang bermanfaat serta berdakwah menyeru kepada Allah Ta’ala.

Selain daripada mengadakan pengajian formal. Dar al-Musthafa juga mengadakan daurah musim panas pada setiap tahun. Pesertanya datang dari seluruh pelusuk dunia seperti Malaysia, Indonesia, Singapura, Norway, Austria, British, Amerika, Tanzania Kepulauan Comoro, Tanzania, Kenya, Mesir, Pakistan, Kanada, Australia, Jordan dan lain-lain.

Berdakwah: Ini adalah merupakan usaha yang beliau lakukan sejak umarnya masih muda. Sebagai seorang da’ie ilaLlah, beliau menjelajah ke Jazirah ‘Arab seperti Oman, Bahrain Jordan dan lain-lain, Asia Tenggara, Eropah, Australia, Afrika dan lain-lain negara untuk berdakwah. Beliau juga pernah diwawancara oleh CNN dan BBC.

Beliau memiliki kelebihan dalam menyampaikan nasihat-nasihatnya, sehingga memukau dan menyentuh hati orang yang mendengarkannya. Dalam setiap ceramahnya beliau selalu mengingatkan jama’ah agar selalu memegang teguh dan meneladani ajaran yang disampaikan Rasulullah صلى الله عليه وآله وسلم dan para salafush shalih. Kalau di Indonesia, setiap majlis yang beliau adakan, akan dihadiri oleh puluhan ribuan hadirin, bahkan pernah mencecah ratusan ribu. Oleh kerana itulah beliau diberi julukan Habib Sejuta Muhibbin, kerana saking ramainya para pencintanya.

Tidak hairanlah, kalau Habib Umar tersangat gigih di dalam berdakwah, kerana ianya adalah perkara yang paling dicintai Baginda Nabi dan disana terdapat futuh. Maka setiap tarikan nafasnya digunakan untuk dakwah atau mengajar atau beribadah kepada Allah. Hal ini (memperoleh futuh melalui dakwah) pernah disentuh oleh guru beliau al-Habib Zain bin Ibrahim bin Sumaith di dalam rauhahnya:

Cinta kepada Rasulullah صلى الله عليه وآله وصحبه وسلم adalah salah suatu ibadah yang paling mulia di sisi Allah Ta’ala kerana dengannyalah kita akan sampai kepada Allah Ta’ala. Sehingga Imam ‘Abdul Wahhab asy-Sya’roni رضي الله عنه setiap sehabis shalat, wiridnya adalah:

اللهم حببني إلى النبي صلى الله عليه و سلم

“Ya Allah, tambahkanlah rasa cintaku kepada Nabi صلى الله عليه وآله وصحبه وسلم”

Maka dari itulah kita harus selalu berupaya untuk menggembirakan hati Baginda صلى الله عليه وآله وصحبه وسلم, dan tidak ada amalan yang paling dicintai Baginda صلى الله عليه وآله وصحبه وسلم seperti da’wah ilaLlah (berdakwah mengajak ke jalan Allah).

Sebagaimana diriwayatkan seorang dari marga al-Habsyi yang mana orang tersebut telah memperbanyak shodaqoh, sholawat dan lain-lain, tetapi masih belum mendapat keinginannya iaitu fath al-akbar. Hingga suatu ketika dia bermimpi bertemu dengan Nabi Muhammad صلى الله عليه وآله وصحبه وسلم. Kemudian dia bertanya tentang hal tersebut, serta meminta kepada Nabi صلى الله عليه وآله وصحبه وسلم tentang keinginannya tersebut. Tetapi Nabi صلى الله عليه وآله وصحبه وسلم menyerahkan hal ini kepada Habib Ahmad bin Umar Bin Sumaith رضي الله عنه.

Maka ketika bangun dari tidurnya, bergegaslah orang tersebut menuju Habib Ahmad, seraya menceritakan tentang apa yang ia lihat di dalam mimpinya tersebut. Maka Habib Ahmad menjawab. “Hawalah maqbulah (pemindahan dari Rasulullah صلى الله عليه وآله وصحبه وسلمsaya terima). Tetapi dengan syarat!”, kata Habib Ahmad. “Iaitu tak terucap dari lisanmu kecuali untuk da’wah ilaLlah.” Maka orang tersebut pun menjawab: “Bagaimana aku mau berdakwah sedangkan aku bukan tholib ‘ilm (penuntut ilmu)?” Habib Ahmad berkata: “Ajarkan apa yang kau ketahui tentang rukun sholat, zakat, dan lain-lain. Pokoknya apa saja yang engkau ketahui!”

Maka ketika keluar dari rumah Habib Ahmad sampai ke desanya, orang tersebut mengajari setiap orang awam yang ia temui. Maka persis ketika sampai ke desanya, Allah Ta’ala memberikan keinginannya iaitu fath al-akbar. SubhanAllah!. Begitu berharganya da’wah ilAllah di sisi Baginda Rasulullah صلى الله عليه وآله وصحبه وسلم, hingga dengannya seseorang akan betul-betul mempunyai kedudukan di sisi Rasulullah صلى الله عليه وآله وصحبه وسلم.

Cintailah Rasulullah صلى الله عليه وآله وصحبه وسلم. Dahulukanlah Baginda صلى الله عليه وآله وصحبه وسلم dari segala-galanya. Jadikanlah Baginda صلى الله عليه وآله وصحبه وسلم sebagai uswah. Dan jangan pula engkau lupa untuk selalu mengkhayalkan dzat Rasulullah صلى الله عليه وآله وصحبه وسلم.

Menulis: Selain dari mengajar dan berdakwah, beliau juga menghasilkan beberapa karya. Yang paling terkenal adalah kitab Maulid yang bernama adh-Dhiya al-Lami’ dan kitab zikir berjudul Khulasah Madad an-Nabawiy. Selain itu Dhakhira Musyarofah (Fiqih), Muhtar Ahadits (Hadits), Nurul Iman (’Aqidah), Durul Asas (Nahwu) dan Tsaghafatul Khatib (Pedoman Khutbah).

Selain itu, ceramah atau pengajian yang dipimpin beliau juga telah dibukukan iaitu pengajian kitab rringkasan ihya yang berjudul Iqtibasul Anwar Minal Ihya dan juga Irsyadatul Da’iyat iaitu kumpulan pelajaran Habib Umar di madrasah az-Zahra`.

Sifatnya: Habib Umar adalah seorang yang sangat istiqamah di dalam melakukan sesuatu. Seorang yang sabar, peramah, lemah lembut dan penyayang. Tekun di dalam beribadat. Tidak pernah letih di dalam menyampaikan dakwah. Masanya seluruhnya beliau gunakan hanya untuk beribadah, mengajar, mentarbiyah dan berdakwah.

Demikianlah secebis pengenalan mengenai Habib Umar yang dapat abuzahrah kongsikan bersama pengunjung blog. Masih banyak yang belum terungkapkan. Namun yang secebis ini sudah cukup untuk kita mengenali pendakwah yang tersohor ini. Sebarang kesilapan pohon dimaafkan.


Marilah kita beramai-ramai menghadirkan diri di dalam majlis yang diaturkan sempena kunjungan beliau ke Malaysia, untuk mengutip mutiara ilmu dan hikmah yang yang bakal beliau hidangkan ... untuk mendapat manfaat, barokah, nafahat dan sir dari beliau

..... Akhir kata abuzahrah bawakan petikan dari kitab Irsyadul 'Ibad untuk tatapan bersama dan mengambil manfaat darinya:

Tersebut di dalam kitab Irsyad-ul ‘Ibad oleh asy-Syaikh Utsman bin Shihabuddin al-Funtiani رحمه الله تعالى , pada halaman 4:

Bersabda Nabi صلى الله عليه وسلم:

عليكم بمجالسة العلماء واستماع كلام الحكماء فإن الله تعالى يحيى القلب الميت بنور الجكمة كما يحيى الارض الميتة بماء المطر

Yakni [artinya] lazim atas kamu dengan bersama duduk [dengan] ulama’ yang berbuat ‘amal dengan ‘ilmunya dan menuntut mendengar perkataan auliya Allah yang mempunyai ilmu haqiqat, maka bahwasanya Allah Ta’ala menghidupkan Ia akan hati yang mati dengan nur hikmah, (berkata qaum [sufi] seorang berhimpun bersama-sama ahlullah mendapat ia kelakuan yang mulia dan lagi sebenar memberi manfaat dengan berhimpun bersama-sama mereka itu terlebih memberi manfaat daripada lafaz lidah) maka bahwasaya Allah menghidupkan Ia akan hati yang buta dengan nur ilmu yang memberi manfaat seperti menghidupkan Ia akan bumi yang mati dengan air hujan.

Asy-Syaikh Muhammad Nawawi bin Umar al-Bantani رحمه الله تعالى, di dalam kitabnya Nasha-ihul Ibad fi bayani al-Faadzi al-Munabbihaat 'alal Isti'daadi Li Yaumil Ma'adi pada halaman 4, beliau telah memberi penjelasan bahwa yang dimaksudkan dengan:

* Ulama’ ialah orang-orang ‘alim yang mengamalkan ilmunya

* Hukama’ ialah orang-orang yang mengenal zat Allah Ta’ala, yang betul dan tepat dalam perkataan dan perbuatan mereka.

* Hikmah itu adalah ilmu yang memberi manfaat

Seterusnya asy-Syaikh Nawawi al-Bantani رحمه الله تعالى mengklasifikasikan ulama’ itu kepada 3 bahagian:

* Ulama’ yang ‘alim tentang hukum-hakam, mereka adalah ashhab al-fatwa, yakni mempunyai hak untuk memberi fatwa.

* Ulama yang ‘alim [dan arif] akan dzat Allah [ulama ‘tauhid] sahaja. Mereka ini adalah golongan hukama. Bergaul, berdamping dengan mereka menjadikan akhlaq terdidik, kerana dari hati mereka bersinar cahaya ma’rifatullah dan terbit dari sirr mereka cahaya keagungan Allah.

* Dan ulama yang memiliki kedua-dua shifat diatas, mereka itu kubara’. Maka bergaul dengan ahlullah mendatangkan ahwal yang mulia. Lirikan (nadzrah) mereka lebih mendatangkan manfaat dari daripada ucapan mereka. Dan barangsiapa yang lirikannya memberi manfaat kepadamu, maka bermanfaatlah kata-katanya, dan barangsiapa yang lirikannya tidak memberi manfaat kepadamu, maka kata-katanya tidak akan mendatangkan manfaat.

Selanjutnya asy-Syaikh Nawawi al-Bantani رحمه الله تعالى عنه membawakan sepotong hadits:

سيأتي زمان أمتي يفرون من العلماء والفقهاء فيبتليهم الله بثلاث بليات: أولاها يرفع الله البركة من كسبهم، والثانية يسلط الله تعالى عليهم سلطان ظالما، والثالثة يخرجون من الدنيا بغير ايمان

Artinya: Akan datang satu zaman atas umatku dimana mereka lari (menjauhkan diri) daripada (ajaran dan nasihat) ulama' dan fuqaha', maka (akibatnya) Allah Ta’ala menimpakan tiga (3) bencana atas mereka iaitu yang pertama, Allah mengangkat (menghilangkan) keberkatan dari usaha mereka, kedua, dikuasakan penguasa yang dzalim atas mereka dan ketiga, mereka keluar dari dunia (mati) tanpa membawa iman.

والله أعلم ونسأله التوفيق والهدايه

20 April 2009
8.55 pagi
Bandar Tasik Selatan, Selangor

Maklumat Terkini; Konvensyen Berakhirnya Agenda Zionis

merujuk kepada pengumuman sebelumnya, (klik sini)
kini disampaikan maklumat terkini berkenaan konvensyen tersebut. Klik pada gambar di bawah bagi mendapatkan maklumat berkenaan konvensyen.
Maklumat lanjut, layari http://kbaz.net/my/

20 April 2009
8.20 pagi
Bandar Tasik Selatan, Selangor

Kunjungan Ulama` Besar ke Malaysia; Habib 'Umar Bin Hafidz Hafizhahullah

1) ISNIN , 11 MEI , 6PTG - 10 MLM :
2) SELASA, 12 MEI, 6PTG-10 MLM:

3) RABU , 13 MEI, 6PTG - 10 MLM :


April 2009
1.03 malam
Bandar Tasik Selatan, Selangor

Jadwal Kunjungan Ke-2 Habib Umar bin Hafidz ke Indonesia

Alhamdulillah pada bulan April 2009 yang bertepatan dengan bulan Rabi’ul Akhir 1430 H, kita kembali akan kedatangan tamu agung, yaitu Habib Umar bin Muhammad bin Salim bin Hafidz, dari Tarim Hadramaut. Beliau akan melakukan kunjungan da’wah beliau khususnya untuk melakukan ijtima’ dengan ulama dari berbagai daerah di Indonesia.

Berbeda dengan tahun-tahun sebelumnya, kali ini memang Habib Umar bin Hafidz singgah ke Indonesia selama dua kali, yang pertama Beliau hadir pada bulan Januari yang lalu atau bertepatan dengan bulan Muhamrram 1430 H, dan yang kedua beliau InsyaAllah hadir pada pertengahan bulan April yang jadwalnya terlampir dibawah ini.
InsyaAllah dengan hadirnya guru mulia kita tersebut, banyak manfaat yang bisa kita terima khususnya buat kita pribadi, umat Islam dan bangsa Indonesia pada umumnya.
Jadwal kegiatan Habib Umar bin Hafidz selama di Indonesia yang ke-2 sebagai berikut :

Rabu 15/04/09 :Tiba di Jakarta

Kamis 16/04/09 :Haul Habib Ali bin Muhammad Al Habsyi dDi Solo

Jumat 17/04/09 :Maulid di Solo

Jumat 17/04/09 :Sholat Jumat di Masjid Agung Semarang, Ijtima’ Ulama Jawa Tengah di Semarang (undangan khusus)

Sabtu 18/04/09 :Ijtima’ Ulama Jawa Tengah di Semarang (undangan khusus)

Ahad 19/04/09 :Ijtima’ Ulama Jawa Timur di Batu - Malang (undangan khusus)

Senin 20/04/09 :Ijtima’ Ulama Jawa Timur di Batu - Malang (undangan khusus)

Senin 20/04/09 :Haul Habib Muhammad bin Idrus Al Habsyi di Surabaya

Selasa 21/04/09 :Ijtima’ Ulama Kalimantan di Banjarmasin (undangan khusus)

Rabu 22/04/09 :Ijtima’ Ulama Kalimantan di Banjarmasin (undangan khusus)

Kamis 23/04/09 – Ahad 26/04/09 :Haul dan Maulid di Singapura

Ahad 26/04/09 :Maulid Di Masjid Istiqlal di Jakarta

Senin 27/04/09 :Ijtima’ Ulama Sumatera di Palembang (undangan khusus)

Selasa 28/04/09 :Ijtima’ Ulama Sumatera di Palembang (undangan khusus)

Rabu 29/04/09 :Ijtima’ Ulama Jawa Barat di Ciater (undangan khusus)

Kamis 30/04/09 :Ijtima’ Ulama Jawa Barat di Ciater (undangan khusus)

Kamis 30/04/09 :Perjalanan Ke Australia Ijtima’ di Sydney


sumber: Masjid al-Falah USJ9, Subang

20 April 2009

Abdullah Fahim - Ulama mahir ilmu falak

Oleh : Almarhum Tuan Guru Wan Mohd. Shaghir Abdullah; Khadim ilmu dan penuntutnya, cintanya cukup mendalam kepada orang berilmu (ulama`). Moga Allah merahmati beliau dunia akhirat.

ABDULLAH bin Ibrahim bin Tahir dipanggil dengan nama Haji Abdullah Pak Him. Pak Him ialah singkatan nama ayahnya, Ibrahim. Nama atau gelaran yang diketahui umum ialah Syeikh Abdullah Fahim.

Fahim yang dimaksudkan di sini ialah `Fahim' yang berasal daripada bahasa Arab, yang bererti `orang yang faham'.

Beliau lahir di Mekah pada tahun 1286 Hijrah/1869 Masihi, dan wafat pada tanggal 12 Zulkaedah 1380 Hijrah/ 27 April 1961 Masihi di Seberang Perai, Pulau Pinang.

Abdullah Fahim mendapat pendidikan asas tradisional daripada ayahnya sendiri, Haji Ibrahim bin Tahir di Mekah.

Ayahnya seorang yang alim mengenai bacaan al-Quran. Datuknya pula, Haji Tahir berasal dari Patani. Dikatakan juga bahawa beliau memahami ilmu-ilmu Islam tradisional cara Patani.

Ilmu yang dikuatkan adalah tiga jenis; ilmu yang berkaitan dengan fardu ain, iaitu menurut akidah Ahli Sunnah wal Jamaah, berimamkan Imam Abu Hasan al-Asy`ari dan Imam Abu Mansur al-Maturidi.

Kedua, ilmu fikah mengikut Mazhab Syafie, dan ketiga, ilu tasawuf berimamkan Syeikh Junaid al-Baghdadi.

Selanjutnya Abdullah Fahim mendapat pendidikan pelbagai bidang ilmu juga di Mekah. Beliau menuntut ilmu daripada kira-kira 50 orang ulama.

Di antara gurunya yang berbangsa Arab ialah Syeikh Muhammad Said Babsail (Mufti Mazhab Syafie), Syeikh Muhammad bin Sulaiman Hasbullah al-Makki, Sayed Abu Bakri Syatha (penyusun kitab I'anah at-Thalibin)

Ulama dari dunia Melayu yang menjadi gurunya yang paling berpengaruh baginya ialah Syeikh Muhammad bin Ismail Daudi al- Fathani (penyusun kitab Mathla' al-Badrain), Syeikh Wan Ali bin Abdur Rahman Kutan, al-Kalantani (penyusun Al-Jauhar al-Mauhub dan Lum'ah al-Aurad) dan Syeikh Wan Ahmad bin Muhammad Zain al-Fathani (pengasas pengkaderan ulama dunia Melayu di Mekah yang dikatakan mempunyai kemahiran sekurang-kurangnya 47 disiplin ilmu).

Sewaktu menuntut ilmu di Mekah, Abdullah Fahim bersahabat dengan beberapa orang yang berasal dari dunia Melayu, yang kemudian menjadi ulama dan tokoh-tokoh yang cukup terkenal.

Di antara mereka ialah: Tuan Guru Haji Umar, Sungai Keladi Kelantan (1284 H/1867 M -1366 H/1947 M), Syeikh Tahir Jalaluddin, Minangkabau (1286 H/1869 M-1376 H/1956 M), K.H. Hasyim Asy'ari, Jawa Timur (1287 H/1871 M-1366 H/1947 M), Tok Kenali, Kelantan (1287 H/1871 M-1352 H/1933 M) dan ramai lagi.

Abdullah Fahim seorang yang gigih mengajar kepada masyarakat dan menyebarkan ilmu-ilmu keIslaman, sama ada ketika menjawat jawatan Mufti Pulau Pinang atau sebelumnya.

Beliau pernah mengajar di beberapa tempat di Kedah, Kuala Kangsar, Perak dan Pulau Pinang. Selanjutnya beliau berhasil mendirikan sekolah agama di Seberang Perai Utara.

Kepakaran ilmunya:
Abdullah Fahim termasuk salah seorang ulama yang mahir dalam ilmu falak. Oleh kerana itu pendapatnya telah diminta untuk menentukan waktu yang sesuai bagi kemerdekaan Malaya.

Berdasarkan hisab dan falak Syeikh Abdullah Fahim, ditentukanlah bahawa hari kemerdekaan Malaya jatuh pada tanggal 31 Ogos 1957.

Mengenai ilmu hisab dan falak, beliau mempelajarinya daripada Syeikh Ahmad al-Fathani dan kemudian memahirkannya daripada Syeikh Muhammad Nur bin Syeikh Muhammad/ Syeikh Nik Mat Kecik bin Ismail Daudi al-Fathani, sahabatnya.

Ulama dunia Melayu yang seangkatan dengannya yang mahir dalam ilmu hisab dan falak tidak begitu ramai. Di antaranya yang berasal dari Malaysia ialah: Haji umar, Sungai Keladi Kelantan, Haji Abu Bakar bin Haji Hasan, Qadhi Muar, Johor.

Sementara mereka yang berasal dari Indonesia pula ialah Syeikh Jamil Jambek dan Syeikh Tahir Jalaluddin.

Mereka yang berasal dari Patani ialah Syeikh Muhammad Nur bin Syeikh Nik Mat Kecik al-Fathani dan Syeikh Abdur Rahman Gudang al-Fathani.

Ilmu langka, selain ilmu hisab dan falak yang dikuasai oleh Abdullah Fahim, ialah ilmu sastera Arab, yang dinamakan juga ilmu `arudh dan qawafi.

Termasuk juga di dalamnya ialah ilmu isti`arah dan ilmu balaghah. Pengkaderan ilmu yang tersebut juga dimulai dengan kebangkitan Syeikh Ahmad al-Fathani.

Kader dan murid Syeikh Ahmad al-Fathani yang mahir menggubah syair dalam bahasa Arab secara profesional hanya beberapa orang, di antara mereka ialah: Syeikh Abdullah Fahim, Syeikh Muhammad Nur bin Syeikh Nik Mat Kecik al-Fathani dan Syeikh Tengku Mahmud Zuhdi bin Abdur Rahman al-Fathani, Syeikh al-Islam Selangor.

Karya dan pemikirannya:

Karya-karya hasil tulisan Abdullah Fahim yang paling dapat ditonjolkan hanyalah melalui syair-syairnya dalam bahasa Arab, yang ditulis di dalam beberapa buah kitab yang diterbitkan oleh Persama Press Pulau Pinang, terutama sekali di dalam kitab-kitab mengenai ilmu hadis.

Di antaranya dalam kitab al-Hadiqah an-Nadiyah fi al-Hadits an-Nabawiyah yang disusun oleh Abi Abdil Hay Muhammad Isa bin Ibrahim ar-Rawa al-Filfulani (Rabiulakhir 1352 H).

Ada yang mengatakan bahawa Abdullah Fahim pernah menyusun sebuah kitab tafsir dan kitab mengenai ilmu falak tetapi tidak sempat diselesaikannya.

Walau bagaimanapun di atas selembar kertas dapat disemak jalan pemikirannya, di antaranya beliau beliau menulis:

``Tuan-tuan sedia maklum, beratus-ratus tahun bahawa orang-orang bangsa Melayu se Malaya ini dari peringkat ke bawah hingga peringkat ke atas, awam-awam, qadhi-qadhi, ulama-ulama, menteri-menteri, hingga raja-raja, sekalian mereka itu bermazhab dengan Mazhab al-Imam asy-Syafie ijma'an. Tiada seorang pun yang bermazhab lain daripada Mazhab Syafie ... ``

Abdullah Fahim menyebut nama kitab-kitab Arab yang dipegang di dalam Mazhab Syafie ialah, ``Ambil mereka itu hukum fikah Syafie daripada kitab Tuhfah, dan kitab Nihayah hingga kitab al-Umm dan mukhtasharatnya ... ``

Walaupun ilmu pengetahuan Arabiyahnya luas melaut, namun beliau juga merujuk kitab-kitab bahasa Melayu yang dikarang oleh ulama-ulama dunia Melayu yang terkenal.

Kitab-kitab yang beliau sebut ialah, ``Dan terjemahannya kepada bahasa Melayu, seperti Sabil al-Muhtadin, Bughyah at-Thullab, Mathla' al-Badrain dan lainnya''

Mengenai pegangan akidahnya, Abdullah Fahim menulis, ``Usuluddin atas perjalanan Abi al-Hasan al-Asy'ari. Diambil dari syuruh dan hawasyi Umm al-Barahin, dan Jauharah ... ``

Pegangan akidah dalam bahasa Melayu pula beliau sebut, ``Dan sebagainya daripada kitab-kitab Melayu''.

Yang dimaksudkan di sini semua kitab Melayu/Jawi yang membicarakan akidah yang dikarang oleh ulama-ulama dunia Melayu muktabar.

Beliau pernah belajar dan mengajar kitab berkenaan, di antaranya Faridah al-Faraid oleh guru beliau, Syeikh Ahmad al-Fathani, Aqidah an-Najin juga oleh guru beliau yang bernama Syeikh Zainal Abidin bin Muhammad al-Fathani dan ad-Durr ats-Tasamin oleh Syeikh Daud bin Abdullah al-Fathani, dan kitab-kitab akidah lainnya.

Mengenai pegangannya di dalam tasawuf, beliau menulis, ``Ilmu tasawuf atas perjalanan al-Imam al-Ghazali diambilkan daripada Minhaj al-Abidin, Ihya' Ulumid Din ...''

Di dalam tasawuf beliau juga memartabatkan pengkaryaan ulama Melayu. Katanya, ``Dan terjemahnya kepada bahasa Melayu, seperti Siyar as-Salikin''.

Abdullah Fahim menegaskan, ``Maka ini kitab-kitab dan seumpamanya, segala hukum dalamnya kesemuanya mengistinbat daripada al-Quran dan hadis yang dihalusi dan ditapis oleh ulama-ulama ajilla', diamal dengan dia sudah lebih dari seribu tahun dan terjemah kepada bahasa Melayu beratus-ratus tahun.''

16 April 2009
1.03 malam
Bandar Tasik Selatan, Selangor

Teks Nasihat Allamah Abdullah Fahim kepada seluruh rakyat Melayu Malaya (dari tulisan tangan beliau)

(Salinan teks asal tulisan tangan dalam jawi)

Bismilla’hir’Rahmani’r-rahim. Al-hamdulillah, wassolatu wassalam ala sayyidina Muhammadin wa ala alihi wa ashabih (Amma ba’du)

Tuan-tuan sedia maklum, beratus-ratus tahun bahawa orang-orang bangsa Melayu se Malaya ini dari peringkat ke bawah hingga peringkat ke atas, awam-awam, qadhi-qadhi, ulama-ulama, menteri-menteri, hingga raja-raja, sekalian mereka itu bermazhab dengan Mazhab al-Imam asy-Syafie ijma'an. Tiada seorang pun yang bermazhab lain daripada Mazhab Syafie ijma’an.

Tiada seorangpun yang bermazhab lain daripada mazhab Syafie (yahrumu kharqul ijma’)

Ambil mereka itu hukum-hukum fiqh Syafie daripada kitab Tuhfah, dan kitab Nihayah hingga kitab al-Umm dan mukhtasharatnya dan terjemahnya kepada bahasa Melayu seperti Sabil al-Muhtadin, Bughyah al-Tullab, dan Matla’ al-Badrain dan lainnya

Usuluddin atas perjalanan Abi al-Hasan al-Asy'ari. Diambil dari syuruh dan hawasyi Umm al-Barahin, dan Jauharah dan sebagainya daripada kitab-kitab Melayu.

Ilmu tasawuf atas perjalanan al-Imam al-Ghazali diambilkan daripada Minhaj al-Abidin, Ihya' Ulumid Din dan terjemahnya kepada bahasa Melayu, seperti Siyar as-Salikin'.

Maka ini kitab-kitab dan seumpamanya, segala hukum dalamnya kesemuanya mengistinbat daripada al-Quran dan hadis yang dihalusi dan ditapis oleh ulama-ulama ajilla', diamal dengan dia sudah lebih daripada seribu tahun dan diterjemah kepada bahasa Melayu beratus-ratus tahun.'



Abdullah Fahim - Ulama mahir ilmu falak Oleh Wan Mohd. Shaghir Abdullah

Jalan Raya; “bukan bapak kau yang punya”

Suatu malam, selepas menyelesaikan tugasan melawat tapak program, saya (Peminggir Kota) bersama seorang sahabat senior ronda-ronda pusing KL untuk singgah minum malam sebelum pulang ke peraduan masing-masing. Dan dalam perjalanan..

Maka, bermulalah ceritera:-

Di simpang empat jalan raya,
tengah kota Dataran Merdeka,
ada seorang apek tua,
naik basikal roda tiga,
agaknya baru balik berniaga,
muatan sarat lagi aneka.

Tiba-tiba lampu merah,
Apek berhenti pemandu berhemah,
Kenderaan lalu pelbagai arah,
Apek berasa sungguh bertuah,
Berhenti sekejap menghilang lelah,
Buat mengecaj tenaga yang lemah.

Lampu merah seketika cuma,
Lampu hijau, jalan tandanya,
Apek kembali memerah tenaga,
Walau payah apek berusaha,
Kayuh-kayuh sepenuh hatinya,
Tapi apek sekuat mana?

Apek tua tak banyak kederat,
Perlahan walau dikayuh kuat,
Sekali kayuh tak jauh takat,
Apek kayuh tersekat-sekat,
Lebih penting rezeki berkat,
Untuk anak dan suku sakat.

Sungguh apek memang perasan,
Walau malam, penuh jalanan,
Kereta lalu bukan perlahan,
Apek tua di ‘hon-hon’ kan,
Kerana ber ‘kura-kura’ di atas jalan,
Apek terpaksa kuatkan kayuhan.

Apakah orang yang meng’hon’ tak tahu,
Atau pura-pura tak tahu,
Apek bukan orang muda dada berbulu,
Gagah perkasa memecahkan batu,
Apek hampir hilang kuku,
Tanda upaya tak macam dulu.

Lalu aku melihat kejadiaan,
Di Findland aku diberi khabaran,
Tak ada jejantas yang kelihatan,
Pemandu sopan memberi jalan,
Kepada mereka yang pohon laluan,
Kereta berlalu cukup perlahan.

Namun di sana telah dilahirkan,
Berpuluh-puluh jaguh handalan,
Dengan kecekapan dan kepantasan,
Memecut laju di litar perlumbaan,
Mereka disanjung jadi kebanggaan,
Jagoan berprestij sukan F-One (F1).

Sungguh laju orang-orang kita,
Kononnya hebat di jalan raya,
Tapi tak nampak pun sang juara,
Yang mampu untuk mencipta nama,
Ini jalan untuk semua,
Bukan jalan bapak kau yang punya.

Kimi Raikonnen-Jagoan F1 yang dilahirkan Finland

18 April 2009
5.02 petang
Bandar Sri Permaisuri, Cheras, Selangor
"...yang setitik dijadikan lautan, yang sekepal dijadikan gunung, alam terkembang dijadikan guru...”