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Monday, March 29, 2010

Ibu Hebat



Seorang ibu yang luar biasa adalah seorang ibu yang melawan. Ibu itu melawan ketidakadilan, melawan arus menentang masyarakat, melawan kejahatan, melawan penganiayaan, melawan penindasan, melawan dengan nilai keibuan dan juga sepenuh kudratnya.



Empat ibu yang diberi penghargaan besar kerana menjadi ibu yang melawan terpapar dalam hadis ini:

‘Sesungguhnya wanita ahli syurga yang paling utama adalah Khadijah binti Khuwailid, Fatimah binti Muhammad saw, Maryam Binti Imran, dan Asiah binti Mazahim.’

Hadis ini dapat ditemui dalam Mustadrak al-Shahihain Jilid 2, halaman 497. Al-Hakim menegaskan hadis ini adalah sahih. Hadis turut diriwayatkan dalam Tafsir al-Durr al Mantsur, Jilid 8, halaman 229.

Kita tahu Maryam jerih melawan masyarakatnya yang korup moral; dia mempertahankan kesucian dan keimanannya seraya bersedia berkorban membawa visi tauhid yang luar biasa.

Perlawanan Maryam berakhir saat ia wafat.

Kita tahu Khadijah cekal melawan tanggapan dalam masyarakat di kemuncak kejahilan; dia mempertahankan suaminya Rasulullah saw dengan harta dan kebangsawanannya sambil meyakini pesan dan wahyu dari langit.

Perlawanan Khadijah usai saat ia wafat.

Kita tahu Asiah terpaksa melawan di tengah penindasan yang sengit; dia terpaksa melakukan taqiyyah dengan menyembunyikan keimanannya daripada suami sendiri demi memastikan seorang utusan Allah membesar padu di bawah peliharaannya.

Perlawanan Asiah berpenghujung saat ia syahid dibunuh Firaun.

Tidak ramai orang yang tahu tentang Fatimah, model ibu yang juga melawan. Fatimah melawan siapa? Apakah perlawanan luar biasa dan tekanan yang harus dihadapinya. Apa perlawanan Fatimah yang mendapat tempat di syurga. Apa kekuatannya setanding Khadijah ibunya, Maryam dan Asiah?

Tentu, Fatimah tidak terpilih sebagai ibu yang hebat semata-mata kerana dia anakanda kesayangan Rasullah saw. Tentu, Fatimah turut terpilih kerana kualiti yang sama dengan Maryam, Asiah dan Khadijah: iaitu melawan.

Tidak ramai yang tahu Fatimah melawan apa atau siapa? Begitu sekali sejarawan menutup cerita, begitu pendek dan begitu sedikit perenggan mengenainya. Begitu bersungguh ulama dan pendakwah menutup dan menyorokkan perlawanan Fatimah. Begitu ramai orang akan memesongkan. Sehingga anda (kita) semua tidak mengenal Fatimah dan apa kualitinya sebagai seorang wanita dan ibu. Ustaz-ustaz hanya sanggup dan berani mengatakan Fatimah anak kesayangan Rasulullah saw. Setakat itu sahaja.

Inilah perlawanan Fatimah az Zahra:

Urwah bin Zubair melaporkan ‘Fatimah marah lalu dia meninggalkan Abu Bakar, tidak henti-hentinya dia menjauhi Abu Bakar sehingga dia meninggal dunia.

(Musnad Imam Ahmad, hadis nombor 25, bab musnad Abu Bakar as-Siddiq r.a. Hadis yang dikutip merupakan hadis yang panjang berstatus sahih. Hadis yang sama dengan matan berbeza turut dimuatkan iaitu hadis nombor 9 dan 14. Musnad Imam Ahmad tidak syak lagi adalah rujukan valid umat Islam.)

Dan tidak seperti ibu yang lain, tahukah anda perlawanan Fatimah itu tidak habis sampai sekarang!

Biarpun Fatimah sudah wafat perlawanannya tidak tamat. Tidak seperti perlawanan Asiah, Maryam dan Khadijah. Perlawanan Fatimah kekal berlangsung sampai hari ini.

Sampai sekarang masih ada orang tidak mahu mempercayainya, tidak berpihak kepadanya. Mungkinkah anda orang tersebut?

Fatimah menanggung beratnya walaupun sudah tiada. Anak-anaknya dibunuh oleh umat ayahandanya. Cucu-cicitnya dideritai oleh musuh keluarganya secara tidak terfikirkan. Anda mahu bersama Fatimah dan ayahnya bila dibangkitkan kelak; atau mahu bersama penganiaya ibu mulia ini?

Haknya diambil dan Fatimah melawan sampai ke akhir hayat. Dia seorang ibu yang menunjukkan sikapnya. Benar, ibu kita hebat. Ibu saya hebat. Ibu anda hebat. Kalau ibu kalian melawan, ia lebih hebat.
Tetapi ibu terhebat tetaplah empat orang di atas, dan yang benar-benar hebat tentulah Fatimah az Zahra.

Sekarang tahukah anda mengapa Fatimah diangkat darjatnya sedemikian?




nada murni - ibu mithali
video

Solawat dan Takbir!

Sunday, March 28, 2010

Wahabi??





Misteri Istilah Wahabi, Adakah 'Misteri'?


Dalam ruangan rencana, akhbar Mingguan Malaysia 5 Julai 2009, seorang ahli akademik menulis sebuah artikel pendek dengan judul 'Misteri Istilah Wahabi'. Artikel tersebut dapat difahami menerusi nadanya adalah bertujuan untuk mempertahankan kelompok wahabi.. Usaha beliau memberi sisi pandang yang positif terhadap wahabi menerusi artikel tersebut adalah merupakan hak beliau untuk berhujah yang diraikan. Hak yang sama harus diberikan untuk memberi pula sisi pandang yang negatif terhadap wahabi. Saya akan memberikan sisi pandang tersebut di sini. Sesungguhnya tidak ada yang misteri pada kalimat Wahabi. Ia hanyalah satu usaha defensif yang sia-sia. Kita telah lama mengetahui perangai wahabi.

al-Marhum Ustaz Wan Mohd Shaghir telah mengajar kita, tulis Allahyarham: “Pada abad-abad yang berikutnya tokoh yang paling banyak membicarakan supaya umat Islam kembali kepada aqidah salaf ialah Ibnu Taimiyah. Dilanjutkan oleh muridnya Ibnul Qaiyim al-Jauziyah. Kemudian dilanjutkan dengan Muhammad bin Abdul Wahab, daripada beliau inilah dinisbahkan istilah kaum wahabi oleh golongan yang tidak menyetujui fahamannya. Dalam proses yang begitu lama golongan yang tersebut memang ditolak oleh ulama sedunia dari semua mazhab termasuk juga ulama dunia Melayu kerana yang disebarkan oleh mereka adalah dianggap bertentangan dengan ahlus sunnah wal jamaah.

Hal tersebut, baik ulama dunia luar atau pun ulama dunia Melayu, bukannya menolak aliran salafi akan tetapi yang tidak meyakinkan ialah fahaman yang diajarkan oleh mereka itu belum tentu sesuai dengan ajaran salaf yang sebenarnya.” Sila rujuk lanjut al marhum Ustaz Wan Mohd Shaghir Abdullah, Penutup Perdebatan Islam Alaf Kedua di Dunia Melayu, Khazanah Fathaniyah, Kuala Lumpur, 1999. Jelaslah al-Marhum Ustaz Wan Mohd Shaghir menegaskan wahabi “memang ditolak oleh ulama sedunia dari semua mazhab”, ini termasuklah ulama syiah. Apa pula keterangan ulama syiah tentang wahabi ini? “Sekali lagi sekte baru tiba-tiba berkembang dalam komunitas Muslim.

Rasa sesal muncul saat terbentuknya kekuasaan Haramain Syarifain yang ditempatkan di bawah kepemilikan kelompok ini, sebagai hasil dari bentuk kompromi dengan Inggris dan negara-negara adikuasa lainnya pada masa itu. Juga disebabkan oleh bubarnya Khalifah Utsmani, serta pembahagian negara-negara Arab di antara kalangan negara adikuasa, kaum wahabi yang berasal Najd mendapatkan kontrol atas daerah Makkah dan Madinah, begitu juga dengan peninggalan Islam. Mereka mengerahkan seluruh daya usaha dalam menghancurkan makam-makam para wali Allah, dan dalam pelanggaran dengan penghinaan terhadap keturunan Nabi saw dengan meruntuhkan kuburan-kuburan mereka dan peninggalan-peninggalan historis lain yang disandarkan kepada mereka.



SYEIKH AL-WAHHABI AL-UTHAIMIEN

NAMA: Muhammad Bin Soleh Bin Muhammad Al-Uthaimien.
TEMPAT LAHIR: Najd ( Riyad ).
LAHIR: 1926M.
MATI: 2001.
STATUS: Anak Murid Bin Baz.

PENYELEWENGAN DALAM AQIDAH & FEQAH:
- Mengkafirkan Umat Islam.
- Mengutuk & Mengkafirkan Aqidah Imam Nawawi.
- Menghukum Sesat Imam Ibnu Hajar Al-Asqolani Dalam Aqidah.
- Menolak & Menafikan Kenabian Nabi Adam.
- Berakidah Allah Ada Dua Tangan Seperti Makhluk (hakiki).
- Berakidah Zat Allah Di a Atas Arasy.
- Berakidah Allah Duduk.
- Mewajibkan Permindahan Maqam Nabi Dari Tempat Asal Baginda.
- Banyak lagi…


SYEIKH MUFTI WAHHABI BINBAZ

NAMA : Abdul Aziz Bin Baz.
TAHUN LAHIR: 1912M.
TEMPAT LAHIR: Najd ( Riyadh ).
DIKAMBUS: 1999M.
KESILAPAN DALAM AQIDAH:
- Kafirkan Umat Islam.
- Mengkafirkan Seluruh Umat Islam Di Mesir dan Bumi Syam.
- Tolak Akidah Betul ‘ Allah Bukan Jisim ’.
- Berakidah Allah Berpenjuru, Berarah dan Bertempat.
- Mengkafirkan Umat Islam Al-Asya’irah.
- Menghina Nabi Muhammad.
- Menghina Nabi Muhammad Sebagai AUTHAN Iaitu Patung Berhala.
- Mengharuskan Pakai Lambang Salib Kristian.
- Mengkafikran Seluruh Umat Islam Yang Tinggal Di Hijaz Dan Yaman.
- Berakidah Allah Duduk Atas Kerusi.
- Berakidah Zat Allah Di Atas Arasy Pulak.
- Berakidah Allah Mempunya Dua Belah Kaki Seperti Makhluk.
- Berakidah Allah Bercakap Macam Manusia Dengan Huruf Dan Suara.
- Banyak lagi…

PENYELEWENGAN DALAM FEQAH:
- Menganggap Amalan Sunat Sebagai Bid’ah.
- Haramkan Sebutan “ Sodaqallahu ‘Azhim ” Dan Menghukumnya Sebagai Sesat.
- Mengharamkan Pengunaan Tasbih Secara Mutlak.
- Mengharamkan Perkataan Wahhidullah.
- Mengharamkan Tawassul Secara Mutlak.
- Samakan Sambutan Maulid Nabi Dengan Yahudi & Kristian.
- Mengharamkan Potong Janggut Walaupun Untuk Kekemasan Diri.
- Mengharamkan Selawat Keatas Nabi.
- Tolak Hadith Nabi (Fadhilat Ziarah).
- Haramkan Wanita Bawa Kereta Secara Mutlak.
- Banyak lagi…

Pada saat itu juga, para ulama syiah bersama-sama para ulama sunni sebagaimana telah kami sebutkan di muka, berusaha sangat keras mengkritik pandangan-pandangan Abdul Wahab. Kedua kelompok memulai jihad ilmu dan lojika dalam sikap yang sebaik mungkin." Sila baca lanjut Ayatullah Ja’far Subhani, Syeikh Muhammad bin Abdul Wahab dan Ajarannya (terjemahan Arif M dan Nainul Aksa), Penerbit Citra, Jakarta, 2007.




Nah jelaslah, sejak dari awal, sunni dan syiah telah bergotong royong membetulkan sikap dan keterpesongan kumpulan wahabi ini. Untuk mereka yang meneliti sejarah seperti yang disebut sepintas lalu oleh Ayatullah Syeikh Ja’far Subhani di atas, persekongkolan wahabi dan keluarga Saud untuk menumbangkan sistem khilafah dengan didalangi British, bukanlah lagi satu rahsia (atau misteri). Hal ini misalnya dibongkar oleh Imran N Hossein, anak murid Maulana Muhammad Fadzlur Rahman Ansari, seorang ulama sufi terkenal yang pernah berguru dengan penyair terkenal dunia Islam Muhammad Iqbal.

Saya hanya mahu menurunkan sedikit sahaja pandangan Sheikh Imran: “By supporting Ibnu Saud the British were now ensuring that so long as the Saudi-Wahabis ruled over the Hejaz, the Caliphate could never be revived…” Di dalam bukunya, Imran telah berjaya membuktikan kewujudan wahabi sangat dibantu dan didorong oleh penjajah British dalam usaha untuk menjatuhkan pengaruh kerajaan Othmaniyyah, memecah belahkan umat Islam selain merebut Palestina dari tangan umat Islam untuk diberi kepada Zionis.

Silalah merujuk Imran N Hossein, The Caliphate-The Hejaz and the Saudi Wahabi Nation State, Masjid Dar al-Quran, New York, 1997. (Buku ini boleh dibeli di Saba Islamic Media.) Tujuan penubuhan wahabi untuk memecah belahkan umat Islam itu masih berlangsung sehingga hari ini. Bacalah pandangan Dato Dr Harun Din di sini: “Pada pegangan sesetengah ulama di Arab Saudi, mereka tidak mahu dan mengatakan tidak boleh sama sekali mentakwilkan sifat-sifat Allah. Mereka melarang takwil seumpama yang saya sebutkan di atas. Kata mereka, kalau tangan Allah, maka tanganlah, jika muka, maka ia muka Allah.



Di sinilah mereka melarang sehingga menjatuhkan hukuman syirik seperti yang anda dengari sebagaimana yang disebutkan…. Adalah patut dijadikan perpaduan ummah itu sebagai suatu kemestian. Kita hanya menjelaskan apa yang kita pegang sahaja. Jangan sesekali mempertikaikan apa yang orang lain lakukan.” Dato Dr Harun Din, Perbahasan Mengenai Mazhab As-Sya’airah, Harakah 9-12 Jamadil Awal 1430 H. Saya turunkan pandangan Dato Dr Harun Din di atas kerana ustaz-ustaz yang malas mengkaji di luar lebih kenal beliau dari Ayatullah Ja'far Subhani dan Syeikh Imran Hossein. Sumbernya juga murah dan mudah iaitu dari Harakah. Baik tuan-tuan, bagaimanakah caranya puak wahabi berdepan dengan kritikan mereka yang tidak selari dengannya. Mudah sahaja, bila mereka panik, wahabi akan menuduh mereka yang anti kelompok wahabi sebagai ‘syiah’ atau ‘muktazilah’.

Ini adalah taktik mengalihkan perhatian seperti yang biasa dilakukan anak-anak di padang permainan. Contohya mereka menuduh Syeikh Hassan al-Saqqaf sebagai seorang syiah tanpa asas dan bukti kukuh. Sedangkan beliau adalah ulama sunni yang cintakan perpaduan. Ustaz Zamihan misalnya membongkar cara kerja wahabi ini: “Akan tetapi, apabila kitab-kitab tadi dilihat dapat mengkontradiksi kitab-kitab al-Albani dan aliran al-Wahabiyah serta ibnu Taimiyah, beliau mula dituduh sesat, penyebar fahaman mu’tazilah, penganut syiah dan sebagainya. Tuduhan ini turut menjalar kepada Syeikh al Muhaddith Mahmud Said Mamduh, Syeikh al Muhaddith Muhammad Alawi al Makki, Syeikh Muhammad Sa’id Ramadhan al Buthi, Syeikh Ali al-Majzub, Syeikh Sa’id Foudeh , Syeikh Abi Hasanain al Makki dan lain-lain yang seangkatan dengan beliau. Atau mana-mana sahaja ulama yang beraliran Asya’irah Nusantara.

Hal ini seakan menjadi satu tradisi bagi aliran salafiyah-wahabiyyah yang teramat bencikan Asya’irah. Dan penularan kebencian ini turut subur sehingga membawa konflik semasa dan fitnah dalam masyarakat nusantara." Zamihan al-Ghari, Menjawab Kritikan Terhadap Fahaman Wahabiyah di Malaysia, Syathariyah Niagajaya, Kuala Lumpur, 2002. Sunni, syiah, sufi semuanya menolak wahabi. Jadi, tidak ada misterinya tentang wahabi. Kajian banyak pihak telah berjaya dan secara meyakinkan, membuktikan wahabi adalah aliran ‘ganas’ yang didalangi British; bertujuan untuk memporak perandakan umat Islam dan melagakan mazhab-mazhab yang sedia harmonis seperti mazhab sunni dan syiah. Mereka kelihatan separa berjaya dalam usaha itu, maklumlah mereka berkuasa di dua tanah suci. Orang jahil yang naik haji akan terpesona. Tetapi tidak semua orang jahil, tentunya. Kalau kita mendokong perpaduan umat Islam (sunni-syiah), kita akan sentiasa dimusuhi dan difitnah oleh puak (wahabi) ini. Kerana mereka perasan merekalah purist atau pemurni agama.


Misteri apanya wahabi?

video clip perbahasan panas2!
video


Solawat dan Takbir!

: Sumber pautan dari blog faizal tehrani

Tuesday, March 16, 2010

Mission of a Free Thinker
Sunday, April 20, 2008 at 1:39pm



"Man and Islam"
by: Dr. Ali Shariati


Question: Assuming we are the real free-thinkers, what must our relationship be with the society? What route should we choose?


Answer: I think before we talk about the relationship between free-thinkers and people, we must first start with the free-thinker himself. That is, we must understand the free-thinking in its true sense. Can we be sure that we can let our hair down with the free-thinkers of our society and share with them what we have? I believe we have not yet reached the second stage (the relationship between free-thinkers and people).


But assuming that we have, when we get together with the masses, do we know how to talk to them? What have we got to share with them? What message have we for them? This is a difficult problem indeed. Should we, considering the fact that our society is a religious one, reject the opinions and the thoughts of the masses? Must we dictate to the masses?


If so, are we not strengthening and making the masses the more determined in their religious stupor? If we denied their thoughts, have we not become estranged from them and relegated them into the lap of the reactionaries who are fighting us? We notice that in both cases the problem has remained unsolved. On the other hand, we arc essen- tially still feeding upon the European intellectuals' thoughts of the last couple of centuries. To what extent can such thoughts, designs, and ideas illuminate our atmosphere as well as our responsibilities?


Spaceshuttle

First, the European intellectual is dealing with a worker who has gone through three centuries of the Middle Ages and two centuries of Renaissance. Second, this worker lives in an atmosphere not domi- nated by a religious spirit. Third, he has reached the industrial proletariat stage. Fourth, he lives in a well-developed industrial bourgeois system in which the relationships are of an industrial type, and finally, the worker has attained a higher stage of growth, and self-consciousness. More important, the European intellectual listen- ers (the industrial proletariat), have formed a layer-a distinct and independent class in society which has developed a special cultures concession, and form in the foundation of the Western European economy.


Now suppose as a free-thinker, (who wants to imitate the ideas of the 19th century intellectuals). I try to speak to an Iranian worker who does not have any of the characteristics of the 19th century intellectual listener. I live in a society in which the bourgeoi- sie, except in big cities, is in its nascent stage The comprador bourgeoisie is a middle-man, not a bourgeoisie of the genuine producing system. Apart from this we still do not have a workers' class in our society. What we have are just groups. There are groups of workers in the most primitive as well as corrupt societies. For instance, in Saudi Arabia (where there are industrial resources and western production), about 500-2000 work- ers live in the top echelon, but the country as a whole lacks the workers' foundation; it has a tribal, agricultural, or feudalistic base.


Further, we are not living in the 19th century. When we compare the characteristics of our societies in Asia and Africa with a European society we notice that we are living in the thirteenth century. Therefore, we must first discover in what century we live, and then understand our own ideas and teach them. To use 19th century ideas on a 13th century society not only leaves us hanging in the air, but it is also useless when we are unable to find any listener-the same things that our free-thinkers are faced with now. Our free-thinkers are living in the 13th century but their words, thoughts, and ideas are borrowed from the Western European intellectuals of the 19th and 20th Centuries. And as such, they cannot find any listener.


Our listeners are "classic" bourgeoisie who have nothing in common with the European bourgeoisie. Our bazaars bourgeoisie is 100 % religious, while the European one is 100 % non-religious. The European bourgeoisie is so progressive that it created the French revolution while ours just huddle in the bazaars-a base for seeking tradition. From our masses' point of view, the average citizenry is a villager. They are our listeners and you cannot talk to them the same way. John Moore talked to the British workers in 1864. And so, it is a mistake to think that we are living in the 19th or 20th century, as well as it is a mistake to follow the European intellectuals of these two centuries as our models. Therefore, we must first throw the 10th century European "contents" out of our heads and for the first time discover our own century.


There are nations in the world now which are living in a pre-historic stage, namely, they have not entered the historic period yet. Therefore, to be in the 20th century is different than living in it. Accordingly, we must first discover our own century, and then learn from identical free-thinkers of Europe who are sympathetic to our ideas of our centuries. We are now living in the 13 th or 14 th centuries (the end of the Middle Ages, or the onset of the modern age). In Europe, these were the periods of transition from feudalism and traditional religion to a bourgeoisie which signifies an open world- vision, revolutionary bourgeoisie, and protest against religion. At the present we have all these conditions in our society. However, we have to find out what Europe did in the 13 th and 14 th centuries. And what were the reasons that European free-thinkers played their role so well that they changed the frozen and the stagnant Middle Ages to a new Europe?



True or False? really scared woo...

The basic factors that helped to bring about the new civilization in Europe were economical and intellectual in nature. Economically feudalism changed to bourgeoisie. In place of the reactionary and lowly aristocrats, bourgeoisie emerged. This was due to East-West relations, the crusaders, the discovery of America and Australia, mercantilism, and the exploitation of Africa, Asia, Latin America, and even North America. Intellectually, the change was from Catholicism to Protestantism. The 14th century free-thinker did not negate religion, he transformed his inclination from the hereafter to this world; from tendency towards spirit, nature, ethics, and ascetism to work and effort; from sufism to objection and from self- centeredness to society-centeredness. In short, the same powerful cultural and religious resources which lay dormant in the heart of Europe were changed to moving, emerging, creative, and constructive forces by the free-thinkers.


The Pentagon



US dollar





Therefore, we must depend upon this fact, rather than what Sartre, Marx, and Rousseau say. What these people say has to do with our next two centuries. We must work for the society in which we live now rather than for our own sole mental and physical satisfaction. What is important to us now are Luther's and Calvin's works, since they transformed the Catholic ethics (which had impris- oned Europe in tradition from centuries) to a moving and creative force. For instance, Max Weber discussed the relationship between capitalism to the Protestant ethic. He argued that those predomi- nantly Catholic Countries such as Spain, France, and Italy were less progressive than England, Germany, and the United States which were predominantly Protestant.


Namely Weber maintained that there was a direct relationship between Protestant ethic and capital- ism. We notice that those countries which have changed the Catholic religion from its reactionary form to a creative and protesting force have made headway. On the other hand, those countries which have kept Catholicism have remained in the condition of the Middle Ages. Geographically, Spain and historically, Italy were in a position to have been the most progressive countries in Europe. First, Spain had the brightest past in Europe and Rome was the center of Christian civilization (before Islam). Second, the Renaissance movement of the 15 th and the 16 th centuries originated in Italy with such great art- ists and thinkers as De Vinci, Michaelangelo, and Galileo. Although in the past Spain was not like Rome, from the 8 th to 12 th centuries she had the greatest Islamic civilization, and thereafter she played the role of transmitter of Islamic Culture to Europe. Ironically, these two vanguards of civilization are the two most backwards in Europe now.


While America, England, and Germany, which were the last ones caught up with civilization, are the most advanced. In these, civilization, industry, capitalism, and material strength are explainable only in light of religious factors and religious differences. And so, at this point we reach the conclusion that the flee-thinkers of the 14 th through 17 th centuries found their new destiny by destroy- ing their old faith, and transforming traditional Catholicism to a protesting, world-minded, political, and materialist Protestanism. Such a mission is also available to the religious East which is living at the end of the Medieval period. But it is not fitting that we mimic the European flee-thinkers of the 19 th and 20 th centuries and reject religion.

In a society like Iran, whose foundation is a religious one, we must not turn ourselves into a so-called free-thinker cadre (that gathers in coffee houses, cabarets, and parties to "talk big," and show off by reciting new personalities), while our average citizens are still living in the Middle Ages, having no access to our talents, religion, ideology, and writing. Any school which is not based upon the cultural foundations of a society looks like a good book in a library which is used only by a small group of students and professors.


Even if thousands of such books are printed, they will have no effect upon the masses. The greatest danger, however, is self-separation of the free-thinker from the society's context. If a free-thinker separates himself from his society, no matter where he goes or what he does, his society will remain in everlasting corruption. For example, in the 5 th and 6 th centuries A.H., thinkers such as Avicenna, Ghazali (two of history's great teachers) died in a society which was wallowing in the corruption in the Seljuk and Ghaznavi periods. Why? Because these free-thinkers stayed away from the society (consequently, we would have been better off if, in place of Avicenna, Ghazali, Fakhr, and Zakaria Razi, we had one Abu Zar; all the Islamic societies would have been saved from the grips of Seljuk, Ghaznavi, and the Mongols. In ancient Greece too, there were free-thinkers like Aristotle. But throughout Aristotle's lifetime, the Athenian people were suffering from corruption, aristocracy, and slavery. On the other hand, there was not one single philosopher in Sparta, but here people were sportsmen and brave. In Athens, hundreds of writers, philosophers and so forth could not change and organize the society, their pres- enec and absence did not make a bit of difference.



Our problem in the East, (e.g. Iran), is that we have created a platonic garden out of our countries. For example, if you go to Tehran and visit a few cafes you will meet many free-thinkers, socialists, existentialists, and so forth. They have a super market of ideas along with their own special publications. But unfortunately, the average man in the street does not know who these "idealists" are and what they are doing,


Q: In order to be able to talk to peoples is it sufficient to know their language ?


It is quite obvious. Suppose I go to one of the villages and visit a mosque. A mullah is preaching something incomprehensible and vague. If I can take his place and talk to people so they could see the preacher's flaws and perhaps misleading statements, then I know my mission as a free-thinker. However, if I cringe in a corner and shun talking to the villager, thinking that he is stupid or because of fear or being accused by the mullah of "uncleanliness," then I would be ignorant and a fool.

I must observe what the mullah does and how he deals with people. Why are people listening to him? Is it his talk that has attracted people or some other kind of tradition and heritage? If we find our answers not only can we talk to villagers more effectively and sincerely, but consequently, we can occupy the mullah's position and find a base for the free-thinker in the society. Otherwise, we are going to get nowhere by sitting and philosophizing.


Q: Can you impose yourself upon people as you are or is it enough to talk their language?
For instance, if I wanted to be a free-thinker and talk to them, is it necessary to wear the same outfit as they do?


It is not necessary to wear their type of outfit. These types of procedures or mannerisms belong to American sociologists. It is not necessary to either change my clothes or face and mimic foreigners. If I go to a mosque and explain a more appealing and logical Hossein to the masses than what the mullah does, they will listen to me more. However, as long as the mullah is dominating the villagers' mentality and I (as a free-thinker) am yakking on the peripheries, no matter how modern my yammerings are, they are not worth a farthing. There is no difference between the yammerings of the existentialists and those of the socialists.
My job is to influence the villagers' minds. Once I was reading an article by the Iranian movie director who made, When The Storks Fly. He said, "If a director wants to know a villager, he must become a friend to one in order to find out what he says and feels as well as what kinds of problems, ideals, and pains he has. We must learn how to talk and live with him so we can discover his style." Therefore, a free-thinker must be the director of his society; that is, he must constantly feel and be the designer of his society. Suppose a couple of us free-thinkers drop inside a coffee shop in which ordinary men chat around and drink tea.

All of a sudden the shop will become dead silent-everyone will stop joking, talking, and working! They will stare at us as though we are from Mars, wishing to see us out of there as soon as possible. We free-thinkers are out of context in this atmosphere, since we come to this coffee shop to speak rather than to listen. The point is, we must go in the heart of the masses not with an arrogant attitude. Once Jalal told me, "When I was coming out of the holy shrine in Mashhad, I started to amble along with my coat hanging over my shoulder. A villager approached me and said, 'Hey, man, how much are you selling this coat for?' I said, 'My man, it is not for sale.' Jalal was very elated about the whole incident since the villager had mistaken him for one of his own kind, so much so that he wanted to buy his coat.

He thought this was a remarkable achievement for a Tehrani to be mistaken for a villager. I told Jalal, "Yes, it was a great achievement but the man had a better insight than you did, since he treated you properly while you answered him badly. 'My man, it is not for sale' was not the proper response of a free-thinker, since you forced him to figure out that he had made a mistake. Thus, he reproached himself for having mistaken you for someone else. You should not have chased him away since he would have ultimately figured out that a man with a top coat on his shoulder would not say, 'My man....' since this utterance communicated to the villager that you were a stranger and you belonged to a different class!


Q: What you are proposing takes a long time to accomplish. How can we accomplish them all?


In solving social problems, we must not think of the shortest way, rather, we must think of the most correct way. The reason why most of our free-thinkers have not been able to get anywhere is because they have been waiting to discover several ways. And when they realized that they could not do much, they became desperate and resorted to writing modern poetry: for instance, "For the past eighteen years, a few times we made some catcalls in the streets. Alas! to no avail! So we became desperate. Ah! we have no right to become desperate!" The point is we must choose the best and the most logical way that leads us to our objective. What do we want to do? If we are after superficial jobs, they have been done myriads of times, and each time disillusioned we have returned to our starting point.

A free-thinker's function is not to lead the society. This is one of the most serious mistakes that free-thinkers around the world commit. The most worthless elements for leading people are free- thinkers. In all the African and Asian uprisings you will never see free-thinkers' faces. Rather the revolutionary leaders are from among the masses and the common people. Free-thinkers have always been the worst disaster to revolutions. In 1960, in a conference which was held in Northern Africa, it was decided that in the event that the Northern African revolution became successful and Africa free, the leadership positions (ministry of education, economics, etc) should be given to free-thinkers rather than to revolutionaries and guerillas.
But who were the free- thinkers? Those who were overseas working on their doctorates while the revolutionaries were fighting in the trenches. And so, the revolutionary must leave his gun, go about his business so the engineer and the doctor (who were abroad) could lead. Unfortunate- ly, those societies which have had successful revolutions became conservative and corrupt when intellectuals and the educated wrested the leadership from the revolutionaries. Tunis is a typical example. Therefore, the function of free-thinkers is not the political leadership of a society, rather, their sole job is to bestow awareness on the masses, that's all. lf a free-thinker ean awaken his society, the product of his mission will be heroes who can lead the free-thinkers themselves.



The Arrivals
video


And as long as there are no heroes, the mission of the free-thinker is not yet over. Religion, art, how to communicate with people, poetry, and theatre are all important factors with which free-thinkers can work; trying to handle more than these is useless. That is, the mission of a free-thinker is confined to returning the alienated society (by Europeans) to her real self, restoring her character and her "usurped" human sentiment and bestowing class consciousness, faith, and national history upon her. In accomplishing such a mission, the most logical way (rather than the shortest) must be chosen. Unlike free-thinkers who expect more and sacrifice less, we must sacrifice more and expect less. I would rather see two to three generations work before they get any results. For instance, if we reach our goals within ten years, we are apt to fall behind a hundred years. We have always had a strange experience in Africa and Asia.
Those countries which have reached their objectives quickly, have lost their former concessions as well. This is why I denounce all "quick" and immature revolutions. Continue on Part II Mission of a Free Thinker (II)


Q: In your opinion who must make us, ourselves or someone else?


No one. Only ourselves. The same way African free-thinkers did it. Who made them? An African used to be denounced in France, thrown out of restaurants in the U.S., and was not heeded as a human being in England. However, he has gained self-consciousness now even though some of them still do not know how to write. Once I came across a vendor in France. He was Muslim, and the verses of the Qur'an he had memorized were the ones that were beneficial to his social struggle. The same thing was true about the personalities he knew and the history he had read. All these were giving him consciousness. He was so familiar with each country and was analyzing the world's problem's to such a degree that I was stunned.
Who had trained this man? Had he been trained by a UNESCO expert, a prophet, Sorbonne leftist professors, or him- self ?


Q: In case of the African thinker, he was despised so much that it helped him to gain consciousness. But being despised is not so true in our case. Is it?


It is not true that we are not being despised. The fact is that we are not aware that we are being despised. Today's blackman is the same man who was being despised in the 17th and 18th centuries in Paris. In the 15th and 16th centuries they were stowed away in ships (like cucumbers) destined for America. They were bought at insignif- icant prices and sold at much higher prices in the U.S. and Australia. At the time these slaves did not realize that they were being despised, but they do now. However, the nature of the contempt and the existence of contra- diction by themselves are not responsible factors for gaining con- sciousness. As long as man's volition has not discovered the contra- diction, it will remain in societal context for a thousand years. A blackman must feel the contempt in order to become a factor in awakening others. I must recognize and feel my enemy.

But as long as I have not felt him, I go to him blindfolded, and even take pride in going close to him so he would not be my enemy anymore. The Iranian man who is proud of working under a European (who has destroyed his country and history), no longer has an enemy but a boss. And the boss does not create consciousness in the servant. An enemy is anti-thesis who can create consciousness but only if it is "realized" that such a contradiction exists. The free-thinker's and artist's functions are to remove the contra- dictions and discrepancies that exist in the heart of a society and enter them into the feeling and consciousness of the society. As long as such contradictions exist in objectivity they will not cause any movement. In the twentieth century we still witness societies that live in feudalism; something that belongs to the second and third epochs of man's history. Or, there are still societies which have not entered the historical period; that is, they possess no clothing and no handwrit- ing. Therefore, contradiction must enter subjectivity in order to cause movement.

Malaysian Political

This is why poverty does not cause movement, it is the feeling of poverty that does. Isn't that so? Often times poverty is even accepted and once this happens, there is no more contradiction. The poor must develop consciousness of poverty. One of the ways to enter the contradiction and positive realities into the consciousness of the present generation is to seek help from those who have covered this route already.

That is, instead of studying Marx, Sartre, Heiddeger, and so forth (which have nothing to do with our condition anyway) we need to find out what Fanon, Mawloud, Yassin, Radhakrishnan, the thinkers of Chad, the Congo, and so forth have said.
These people who are like ourselves and have an identical mission as ours which they have accomplished. We must learn from these people and countries, rather than imitate them. This is mere translation and duplication. And duplicating Aime Cesaire is no different than imitating Sartre. We must utilize them in our teaching, research, and methodology.


Q: Assuming we are living in the cultural atmosphere of the 13th and 14th centuries, must we also accept that the 20th century European ideas are for our use six hundred years from now ?


You asked a very good question. Yes. However, you must note that sometimes we can cover five centuries in twenty years. We now have societies in Asia and Africa which have-through correct planning-covered a few centuries in thirty years. Basically, the problem of intellectual revolution and social movement is not subject to calendrical measurement criteria. Sometimes a society covers an epoch in a thousand years, at other times in a much shorter period of time.

I believe that if a free-thinker lives in a primitive society he must not wait for that society to change to feudalism, bourgeoisie, capitalism, imperialism, socialism, and so forth. One can bypass these stages if one is familiar with his society. This is why a free-thinker can employ historical determinism, cut it short, omit it, or change it. If we recognize that we are in the 14th century and subsequently work with our society with 14th century methods, we will reach the 20th century in less than half a century. I don't mean copying the 20th century.

As Fanon states, "We never want to make another Europe or America out of Africa." What was meant to be accom- plished in the U.S.? A different Europe, but they ended up with the U.S. of A! If we try to turn Africa into Europe we will have two Americas. Is it worth it? We neither want to make a Europe, nor another America, but a human society. Europe and America tried to create a human society. They talked and bluffed, but they did just the opposite and ironically they have always killed all the humans they could find. We absolutely do not want to catch up with England, the U.S., and France. Never!


Q: What is a free-thinker's mission in building up a society?


If a free-thinker has a mission, it is leaping forward, otherwise he must wait for historical determinism. In that case man will be subject to determinism rather than having a reponsibility and a mission. What is the difference between providential determinism and historical determinism? One claims that God has made us the way we are, while the other relates man's fate to historical determinism. In my opinion it is better that man be made by God than by the latter.


Q: In order to be able to gain independence of thinking so that we can make a leap, must we first possess technology?


How can a society which lacks identity possess technology and become independent of Western technology? Which society has ever done so? Japan has technology since she has identity. A society which lacks spiritual character will always remain a consumer. Even if she can produce she will still remain a tool in the hands of the Capitalist.


Q: Can we create technology and go our own way rather than dance to their tune?


In order to reach economic production, we must first accomplish cultural production. We cannot "culturally" remain a colony of the West and industrially become independent; this is impossible. How can an individual who cannot choose a simple thing gain his technological independence in front of the West? A servant must first gain his human independence in order to find his economic independence. Mentally and morally he must first find his human independence; leave the boss's house, and go after a different job. And so, we must first start cultural production so we can have economic production, otherwise we will remain a consumer forever. Have you ever seen a man behind a 1970 Buick in Tehran? He acts so puffed up, it's as though he has invented it! Even a rat can save its money and buy one! The Westerners announce that they have reached the moon and we become excited here! What does this have to do with us?


Q: Should not cultural production and economic production go hand in hand?


As long as man has not gained self-consciousness, he cannot have economic consciousness. He must become a human being first; think, choose, create, quit regurgitating European talks, and instead talk about himself. In order to become independent of the West, I must get to know her and reach a stage of 'mental independence.'


Q: But the West does not wait for us to reach her. Will their technological rate of advance be proportionate to our pace?


Yes. This theory was designed in the 'conference of the year 2000.' However, it was put forward by the tricky Western sociolo- gists. They told us that thirty years from now the Asian GNP will advance 5 times, but that of the West will advance 30 times. That is, the gap between us will widen much more in the future than it is now. However, they are not taking into account the "leap" factor. How are they measuring? With their present rate of progress. Of course, if we keep the existing factors constant for thirty years they are right. But these factors do not remain constant. We now have socieities in Asia which have had a constant production rate for the past thousand years. However, suddenly in the past ten years they have made a multiple leap. Due to a mental and social leap their GNP has made phenomenal advances. The Western sociologists do not take this "leap factor" into account (which the East brims with).


Q: If you do not accept the predictions of the year 2000 conference, how do you see the future?


I do not predict. Prediction belongs to Western sociologists. I study the present. However, I know that in the year 2000 consumer- ism will vanish. And I know that "ideology" has always been the victor in history. We now have ideology in Asia and Africa. I have been witnessing the Western decline ever since the Spengler period. The Asian graph is going up, and the Western graph is coming down. The victory belongs to the East.


Q: Can we ever reach an internationalism?


Internationalism is a big lie. It is used to universally exploit and deceive us. Assuming it can become a reality some day, then "sir" will be replaced by "Mr. proletariat." I accept internationalism only when Asia and Africa can have a "free-choice" personality on par with the 500 million Westerners. In that case I will accept it as humanism, meaning equality of humanity. However, as long as I am not a human being, and I am accused of being a primitive, I cannot do anything. The Westerner's partnership with me will be like a slave-foreman relationship, or an empty- handed man with a Capitalist. The former should toil, so the latter could get all the profit.

Internationalism is a big reason for creating a fake partnership between the East and the West. Is not the partner- ship of an empty-handed man with a rich man a lie? Can a rich man, based upon his own volition and money, accomplish this task? This is like a Hajji Bazzari, while he is exploiting everyone, he claims that he is everyone's religious brother and he goes to mosque to mourn Hossein! What does religious brotherhood mean here anyway!? When a Proletariat is bourgeoisified, he is a bourgeoisie; I don't care about his background! Yea, Edward Heath was the son of a carpenter too; do we see him as a carpenter boy now? Thus, when a proletariat becomes a bourgeoisie, the society is a bourgeoisie. In this case we no longer have a hourgeois class, we have a bourgeois society which exploits everyone in order to step up his consumption.
I must think and be myself.

Whenever I have turned into a human being, achieved an equal status with the international community, as well as the power of decision-making, then I would claim that all men are equal. But so long as internationalism does not recognize me as a human being, I have nothing to say to it. What is internationalism? Even the proletariat of the Western nations are ripping me off! Q: Is it due to their technical progress that the Western countries have attained such an economic prosperity? Do you think it is due to only eight hours of work that Europeans have a prosperous economy? A taxi driver in France works 6 hours and lays around for the remaining 18 hours, and in the meantime he is secure from financial anxiety.

Is this due to his work or his country's looting of Africa? France buys a bottle of Vin Rose from Algiers for 10 cents, tomatoes from Africa for almost nothing, and rents Chad's coffee farms for free! She pays $9.00 a day to a few naked and poor Africans to harvest the coffee and in the meantime she boasts that Capitalism is nice because she pays a lot to workers. In the meantime she turns around and sells the same coffee for millions of dollars. France does not pay a penny out of her pocket, she steals them all!


Q: So, you are proposing a theory?


No. I am not a theory maker. Whoever makes up theory is only good for universities. What is a theory for anyway?


Q: Europeans have reached a progressive thinking stage, why are they behaving this way?


I think they are biased. They believe in their own superiority, and have created a type of thinking atmosphere, called, "egocen- trism," which is self-centeredness. An egocentric individual does not count others as human beings. This philosophy has existed in the West ever since ancient Greece. Even humanists, antropologists, and socialists are caught in the snare of egocentrism. Human relations to them is limited to the relations among their own classes.
They do not discuss universal relations. I can never forget that in the 19th century the great socialists, humanists, and upholders of democracy and equality talked about everything (they even meticulously analyzed the minute relationships between the worker and the employer), but never mentioned exploi- tation! I must point out to something here, and that is, in human and social problems we must not apply strict scientific methodology.

For instance, when dealing with a scientific issue, we concentrate upon its validity or invalidity. However, in social problems we must not pay attention to the logic of the statement, rather, we must focus on the geography of the issue. In the East, we are the victims of the same talks which bestowed life upon the West. For instance, sometimes an "ism" which saved the West from slavery and united her, found its way to the East in a particular historical epoch and caused disparity and dissension.

Or, the same nationalism which was the cause of progress in the 16th and 17th centuries and built Australia, France, England, and Germany, it caused disparity and the consequent break-up of the Islamic power in the 19th century. Thus, it is obvious that apart from the truth and falsity and logicality and illogicality of a social issue, one must take into consideration the geography of an issue. Suppose there is an orphan who has inherited some property. In the meantime I have my eyes on his riches and am thinking of a way to rip him off. What should I do so he can't read into my thought? I must create lots of sensitivities in him.

For instance, I must tell him, "The best way to become a man is to resort to knowledge." I must keep poking into his head the usefulness of knowledge and send him away to London. I must force him to read scientific and philosophical books. Or, if the child has religious sentiments, I must order him to go after praying and so forth. The child-if he were going to do the right thing-he would grab my collar and say, "Hey, pass the money!" Thus everything must be understood and placed in its proper context-its geography. We must not concentrate on mere "talks and words," rather, we must evaluate the "talker" first.


Q: What sources do you suggest for awareness?


We must not think of a particular source which gives us awareness. For instance, when I was a university student I used to read many old books. These remained in my head as a collection of superstition and myths until I went to Europe and became a student of Berg. With the methodology I learned there, I transformed all those superstitions and myths to awareness-producing elements. For instance, an untrue story about the seventh century would provide me with awareness since I would look for the context, the persons, and the purpose for which the story was written. The point is when one has a methodology at hand, a lie will help him to recognize specific period in the past. In order to accomplish this, one must have a specific outlook, and look for particular things in history as well as look at history from a specific angle. We can, then, use a piece of information to find the necessary ingredients for building our present cultural foundations and awareness, as well as familiarize ourselves with the conditions of our today as well as our tomorrow.

For instance look at existentialism. The philosophical basis of existentialism is this: man has existence first, and he makes his own essence (characteristics and specifics) afterwards. We notice that our own Mullasadra has talked about the same thing in the past. So, if we maintain a historical and philosphical connection with our past, we will have well-developed fresh mentalities and ideologies, rather than a Persian dubbing of what Westerners say. Existentialism our country is an immature Western imitation which is in need being enriched with our 3000-year-old theosophic experience in order eligible to be called philosophy. When I was in Europe, Radhakrishnan had come to Belgium. Since I like him I went to see him. In Belgium he delivered a lecture on the history of religions.

I witnessed the great scientists from all over Europe who felt like children in his presence. That is, whenever Mr. Radhakrishnan expressed a viewpoint, he was so well-versed with his subject matter that European scientists felt like apostles around their prophet. And when they wanted to ask a question, they were cautious and timid. When a man like Krishnan (so familiar with the Eastern theosophic schools) talked, one became enchanted with all that beauty and depth. In those moments Europeans realized there was a new personality in Europe!

Unfortunately we turn around and hash over European regurgitations, while a man like Kirshnan has offered humanity's dinner table a new and fresh dish. In 1961, when Nehru came to France, the Indian embassy (unlike all others which try to imitate French dance and wine) served Indian dishes. When European dignitaries came to visit, they noticed things were different. . . this made the French feel inferior, since after two centuries of suffering under exploitation, the Indians were standing firm in their own tradition. This roused the European's respect. This is what I mean by originality and free-thinking, rather than our Iranian free-thinker's hundred years of regurgitation of Marx's ideas which are of no use to anyone. Those individuals who have been successful in Africa and Asia have been the ones that have been able to teach European philosophies and forget them. They were able to get to know their societies, find and propose new solutions, based upon their existing cultural, historical, and social resources, and create a new foundation. We see that they have become successful too!


Solawat!

Monday, March 8, 2010

Bahasa Zat Kita



Mamanda Mamak Menteri pun memutar belit kata, bersilat berhujah: 'Kalau kita dapat kuasai bahasa kertas itu ditulis maka kita boleh akses ilmu kajian itu secara langsung. Kita nak lihat rakyat Malaysia yang berilmu, bukan sekadar boleh bercakap bahasa kebangsaan.'


Oxford Universiti

Jawapannya: Aduhai, siapa pula yang tidak mahu rakyat Malaysia berilmu? Siapa pula mahu orang Malaysia hanya boleh menutur bahasa Kebangsaan? Tentu, kita semua mahu lebih banyak saintis dan ilmuan menghasilkan dan mencipta. Bangsa iran yang dah menghantar roket ke angkasa juga mencipta tetapi di peringkat rendah, anak-anak mereka belajar dalam bahasa ibunda. Mereka malah mencipta vaksin selsema burung yang dibeli kita (bacalah tentang vaksin), tetapi kalau bertutur dengan kita akan tetap mengelak berbahasa orang.

Tambah Mamak Menteri: 'Islam gesa umatnya menuntut ilmu dan orang Arab dahulu belajar bahasa Greek untuk mendapatkan ilmu daripada orang Greek dan begitu juga orang Eropah belajar bahasa Arab untuk dapatkan ilmu daripada orang Arab pada abad ke-15. Hari ini kita kena akui siapa belajar perubatan akan menggunakan buku teks dalam bahasa Inggeris, tiada buku teks dalam bahasa Melayu.'


Abu Musa Jabbir ( Geber )

Jawapannya: Memang benar, tiada penafian. Abu Musa Jabbir bin Hayyan (atau di Barat dikenal sebagai Geber), adalah bapa kimia dunia, juga antara saintis terulung yang menguasai bahasa Greek. Tetapi beliau belajar ilmu kimiawi dari gurunya, Imam Jaafar as-Sadiq (Imam ke enam orang syiah Imamiyyah: ya Hayyan adalah pengikut syiah) dalam bahasa Arab, bahasa ibundanya.



Tetapi, setelah semakin menguasai ilmu kimiawi, tentu beliau perlu menguasai bahasa Greek. Pun beliau membaca dan menggali ilmu kimia dalam bahasa Greek dan membawanya pulang dalam bahasa Arab. Maka beratus karya beliau ditulis (katanya: 500 buku) dalam bahasa Arab dan hanya sejumlah kecil yang diterjemah ke bahasa Inggeris sehingga kini. Kitab Al-Kimya (diterjemahkan ke Inggeris menjadi The Book of the Composition of Alchemy itulah yang menjadi kanun utamanya). Pada tahun 1678, Richard Russel, mengalihbahasakan karya Jabir yang lain dengan judul Summa of Perfection. Dalam benak Jabbar Ibnu Hayyan, dia mahu menguasai ilmu kimia dengan niat untuk mengangkat peradaban Islam. Kita mahu anak-anak kita yang berminat menjadi ahli kimia untuk belajar dalam bahasa kebangsaan, bila berminat maka pergilah menggali ilmu kimia sampai ke Mongolia sekalipun, belajar dalam bahasa mereka; pulang ke Malaysia mencipta, mengkaji dan menulis buku dalam bahasa kebangsaan. Susah sangat ke nak faham. Kita mahu peradaban kita maju dan terangkat dengan cara itu. Cara yang dah digunakan oleh Ibnu Hayyan dan sekian ramai ilmuan Islam. Tetapi Mamak Menteri nampaknya tidak mahu begitu.


Apa mahunya kita pun tak tahu.

Pemikiran Mamak Menteri memang demikian, mempercayai teori pembangunan teknologi Jepun dengan menganalisis praktis 'reverse engineering'.

Contoh mudah, lihat kepada pembelian syarikat MV Augusta, dengan andaian cuplikan idea begitu akan dapat membantu memperkembangkan industri automotif negara. Motor dan Motorkar bezanya 2 dan 4 tayar, tetapi mamak menteri melihat 2 dan 4 itu mungkin sinergi!

Adakah boleh dipercayai bahawa Mamak Menteri menganut fahaman kapitalisme tegar yang bereksperimen dengan teori teknologi silang budaya. 'Reverse Enginnering' adalah hipotesis awal sebelum konklusi ditutup. Para saintis Mamak Menteri adalah Kementerian Pelajaran dan kakitangan yang jauh lupa prinsip bahasa kebangsaan.

Bijakkah dia ini?

PPSMI adalah legasi akhir dasar pandang ke Timur tetapi dengan ubahan sendiri Mamak Menteri untuk mencuba mencipta kelainan dan bergerak bertentangan dengan arus pembangunan tamadun dunia. Konon mahu menjadi ikon!


Tokoh kita?
Dalam bidang perubatan, umat Islam ada Ibnu Sinna. Orang Parsi (betul, dia syiah juga). Beliau lebih dikenali di Barat dengan nama Avicenna, bernama lengkap Abu Ali al- Huseyn bin Abdullah bin Hassan Ali bin Sina. Tahukah Mamak Menteri, Ibnu Sinna sebelum menguasai ilmu perubatan dengan begitu hebat, telah menguasai bahasa dan sastera Parsi-Arab terlebih dahulu?

Kenal jati diri bangsa dahulu, Baru pergi keluar gali ilmu orang.

Ya, mulakan dengan bahasa kebangsaan secara bergaya, kemudian kuasai bahasa lain. Itu strategi yang telah berjaya zaman berzaman. Tapi, strategi Mamak Menteri songsang, akan mengakibatkan bahasa Inggeris pun lintang pukang (one and one so two; two push one so one), bahasa Kebangsaan pun tunggang langgang (baca entri Karangan), akhirnya kita menghasilkan generasi bangang!




Ibnu Sinna

Kemudian setelah kenal basis dan jati diri bangsa menerusi bahasanya, barulah Ibnu Sinna menguasai ilmu perubatan. Setelah mencedok dan belajar ilmu tersebut dalam bahasa Greek; adakah beliau menulis dalam bahasa Greek?

Maaf!

Beliau menulis dalam bahasa Arab (waktu itu di Iran, bahasa Arab adalah bahasa rasmi), sehingga orang Greek (guru) yang terpaksa menerjemahkan semula tulisan beliau (murid) kerana kini murid telah menguasai guru. Ini strategi Iran yang kekal berjaya sehingga hari ini, mencipta roket, vaksin, senjata dan mencengangkan musuh dan kawan. Pada abad ke 12 Masehi, Gerard Cremona yang berpindah ke Toledo, Sepanyol telah menerjemahkan buku Ibnu Sina ke bahasa Latin. Buku ini menjadi buku rujukan utama di universiti Eropah hingga 1500 Masehi. Bukunya telah disalin (cetak ) sebanyak 16 kali dan 15 edisi dalam bahasa Latin dan sebuah edisi dalam bahasa Yahudi (Hebrew). Disamping itu buku tersebut turut diterjemahkan ke dalam bahasa Inggeris, Perancis, Sepanyol dan Itali. Pada abad ke 16 Masehi, buku ini dicetak 21 kali.

Dengan itu peradaban Islam dikagumi dan disifatkan sebagai unggul. Kita 'mencipta yang kita kita punya dalam bahasa kita dan semangat kita; dengan zat kita.'

Tinggalan Sejarah

Tetapi Yang Dr Mamak ini mahukan ialah belajar, menulis, mencipta dalam bahasa penjajah kita. Kita ini sudah merdeka ke belum ya Mamak Menteri? Siapa yang berfikir dengan matang akan terbeliak biji mata kerana tidak faham cara berfikir Mamak Menteri.

Nah, Al-Qanun Fit-Tibb karangan Ibnu Sinna juga digunakan sebagai buku teks kedoktoran di banyak universiti di Perancis. Misalnya di Sekolah Tinggi Kedoktoran Montpellier dan Louvin telah menggunakannya sebagai bahan rujukan pada abad ke 17 Masehi. Sementara itu Prof. Phillip K. Hitpi telah menganggap buku tersebut sebagai "Ensiklopedia Kedoktoran".

Penulis Barat telah menganggap Ibnu Sina sebagai ‘Bapa Doktor’ kerana Ibnu Sina telah menyatupadukan teori perubatan Yunani Hippocrates dan Galen dan pengalaman dari ahli-ahli perubatan dari India dan Parsi dan pengalaman beliau sendiri.

Nah, kita gali daripada orang, kita bawa pulang dan kita cipta yang kita punya sendiri, dalam bahasa kita; dengan semangat kita dan berbumbukan zat kita.

Susah sangat ke hal ini untuk difahami? Mengapa memutar belit isu ini sampai susah begini?

Atau adakah isu ini dipertahankan kerana ada udang besar yang menguntungkan di sebalik batu?

Wallahu'alam.


-Sumber dari blog Faizal Tehrani


Solawat!

Monday, March 1, 2010

'BISMILLAHIR ROHMAANIR ROHIM' بِسْمِ اللهِ الرَّحْمنِ الرَّحِيمِ


Kebesaran Allah - Greatness of Allah

بِسْمِ اللهِ الرَّحْمنِ الرَّحِيمِ

Kelebihan 'BISMILLAHIR ROHMAANIR ROHIM'

BISMILLAH adalah sebutan/nama singkat dari lafaz ' BISMILLAHIR ROHMAANIR ROHIIM '
yang bermaksud ' Dengan nama ALLAH Yang Maha Pengasih lagi Maha Penyayang. '

BISMILLAH adalah sebutan/nama singkat dari lafaz 'BISMILLAHIR ROHMAANIR ROHIIM' yang bermaksud 'Dengan nama ALLAH Yang Maha Pengasih lagi Maha Penyayang..'
KELEBIHAN-KELEBIHAN BISMILLAH


1. Yang pertama ditulis Qalam adalah BISMILLAH.. Maka apabila kamu menulis sesuatu, maka tulislah BISMILLAH pada awalnya kerana BISMILLAH tertulis pada setiap wahyu yang Allah turunkan kepada Jibrail.

2. 'BISMILLAH untukmu dan umahmu, suruhlah mereka apabila memohon sesuatu dengan BISMILLAH. Aku tidak akan meninggalkannya sekejap mata pun sejak BISMILLAH diturunkan kepada Adam. ' (Hadith Qudsi)

3. Tatkala BISMILLAH diturunkan ke dunia, maka semua awan berlari ke arah barat, angin terdiam, air laut bergelora, mendengarkan seluruh binatang dan terlempar semua syaitan.

4. Demi Allah dan keagunganNya, tidaklah BISMILLAH itu dibacakan pada orang sakit melainkan menjadi ubat untuknya dan tidaklah BISMILLAH dibacakan di atas sesuatu melainkan Allah beri berkat ke atasnya.

5. Barangsiapa yang ingin hidup bahagia dan mati syahid, maka bacalah BISMILLAH setiap kali memulakan sesuatu perkara yang baik.

6. Jumlah huruf dalam BSMILLAH ada 19 huruf dan malaikat penjaga neraka ada 19 ( QS.AL Muddatsir: 30). Ibnu Mas ' ud berkata: ' Sesiapa yang ingin Allah selamatkan dari 19 malaikat neraka maka bacalah BISMILLAH 19 kali setiap hari.

7. Tiap huruf BISMILLAH ada JUNNAH (penjaga/khadam) hingga tiap huruf berkata, ' Siapa yang membaca BISMILLAH maka kamilah kekuatannya dan kamilah kehebatannya. '

8. Barangsiapa yang memuliakan tulisan BISMILLAH nescaya Allah akan mengangkat namanya di syurga yang sangat tinggi dan diampunkan segala dosa kedua orang tuanya.

9. Barangsiapa yang membaca BISMILLAH maka akan bertasbihlah segala gunung kepadanya.

10. Barangsiapa yang membaca BISMILLAH sebanyak 21 kali ketika hendak tidur, maka akan terpelihara dari gangguan syaitan, kecurian dan kebakaran, maut mendadak dan bala.

11. Barangsiapa yang membaca BISMILLAH sebanyak 50 kali di hadapan orang yang zalim, hinalah dan masuk ketakutan dalam hati si zalim serta naiklah keberanian dan kehebatan kepada si pembaca.

12. Ustaz Dato Ismail Kamus pernah berpesan dalam siri ceramahnya : Jika kamu ingin dipermudahkan segala perkerjaan dan dipermudahkan dalam usaha mencari rezeki, bacalah oleh kamu akan Bismillahi Rohmani Rohim sebanyak 201 kali selepas Solat Subuh. InsyaAllah.

Sebarkan @ forwardkan pada semua kenalan anda. sabda Rasulluah, 'siapa yang menyampaikan satu ilmu dan orang yang mengamalkannya maka dia akan beroleh pahala walaupun sudah tiada..... '
InsyaAllah.. .


Solawat'