tag:blogger.com,1999:blog-26273297742018566822024-02-22T00:20:03.541+08:00itu...hanYa itu...anakamalhttp://www.blogger.com/profile/06216141144056558739noreply@blogger.comBlogger99125tag:blogger.com,1999:blog-2627329774201856682.post-66769491368648947572018-04-11T16:05:00.004+08:002018-04-11T16:05:58.274+08:00Kehilangan, Bukan Ketiadaan<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhre93m_Sw_nyEYldnVw52_W-w8cFASKDxXZTKfgNvpxVj-MOJ9ISSOkwV8TrkjzdhTRe9FkIsuo2GyErBe5HpfmRN0afrLP4roM_gh3W-rxNBPVQK2xgz43ul5PMgKHQbSlCc2Qd7vWBS7/s1600/3805-lisek.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" data-original-height="826" data-original-width="570" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhre93m_Sw_nyEYldnVw52_W-w8cFASKDxXZTKfgNvpxVj-MOJ9ISSOkwV8TrkjzdhTRe9FkIsuo2GyErBe5HpfmRN0afrLP4roM_gh3W-rxNBPVQK2xgz43ul5PMgKHQbSlCc2Qd7vWBS7/s320/3805-lisek.jpg" width="220" /></a></div>
<br />
<div>
Kehilangan itu kadangkala bukan ketiadaan. </div>
<div>
Cuma keberadaan dalam kenangan.</div>
<div>
Membiar jasad hadir dalam putaran masa.</div>
<div>
Menunggu degup berdetak memberi makna nyawa.</div>
<div>
Menurut garis takdir menongkah segala rasa.</div>
<div>
Menunduk pada Esa mengerti kuasa dia.</div>
<div>
<br /></div>
<div>
Kehilangan itu bukan ketiadaan. </div>
<div>
Hanya cinta bertukar air mata.</div>
<div>
Membawa iman meningkat makna.</div>
<div>
Menuntun jiwa mengucap redha.</div>
<div>
Membawa pergi sebentuk nama.</div>
<div>
Tercatat belum, tandanya ada.</div>
<div>
Menoleh hadapan melihat nyawa tegak ada.</div>
<div>
Memberi ajar, hargai mereka.</div>
<div>
Usah dikejar nafsu dunia.</div>
<div>
Siapa kita mampu menyangka.</div>
<div>
Rancangan Tuhan hebatnya tak sangga.</div>
anakamalhttp://www.blogger.com/profile/06216141144056558739noreply@blogger.com1tag:blogger.com,1999:blog-2627329774201856682.post-10422178347147622712015-02-09T14:22:00.002+08:002015-02-09T14:22:28.528+08:00Spiritual Development in Childhood: Islamic and Western Perspective<div class="MsoNormal" style="line-height: 200%;">
<b><span lang="EN-MY" style="font-family: "Times New Roman","serif"; font-size: 12.0pt; line-height: 200%;"><br /></span></b></div>
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<b><span lang="EN-MY" style="font-family: "Times New Roman","serif"; font-size: 12.0pt; line-height: 200%;">Notes: </span></b><i style="background-color: white; color: #616161; font-family: Arial, Tahoma, Helvetica, FreeSans, sans-serif; font-size: 13.5240001678467px; line-height: 24px;"><span class="Apple-style-span" style="font-family: 'Times New Roman', serif;">This is a paper written </span><span class="Apple-style-span" style="font-family: 'Times New Roman', serif; font-size: 16px; line-height: 18px;">as a partial fulfillment to the requirement of Spiritual Dimensions of Educational Psychology subject. Any citation is allowed as long as it does not breach the rules and ethics. Reference should be made accordingly.</span></i></div>
<div class="MsoNormal" style="line-height: 200%;">
<b><span lang="EN-MY" style="font-family: "Times New Roman","serif"; font-size: 12.0pt; line-height: 200%;"><br /></span></b></div>
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<b><span lang="EN-MY" style="font-family: "Times New Roman","serif"; font-size: 12.0pt; line-height: 200%;">Human
Nature<o:p></o:p></span></b></div>
<div class="MsoNormal" style="line-height: 200%; text-indent: .5in;">
<span lang="EN-MY" style="font-family: "Times New Roman","serif"; font-size: 12.0pt; line-height: 200%;">Man
is dual in nature. It is a physical being, an also spiritual being. In Islamic
perspective, many Muslim scholars have contributed ideas and concept in
discussing the nature of man. Among them Ibn Sina and al-Ghazali who talk about
soul and its divisions, Mulla Sadra who proposed that soul is a single entity
with different levels and interpretations, and also Sufi practitioners who put
a great emphasis on soul and spirit on man’s development and perfection. Syed
Naquib al-Attas came later and further discuss the complexity of the nature of
man in a more comprehensive, fathomable manner.<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 200%; text-indent: .5in;">
<span lang="EN-MY" style="font-family: "Times New Roman","serif"; font-size: 12.0pt; line-height: 200%;"><br /></span></div>
<div class="MsoNormal" style="line-height: 200%; text-indent: .5in;">
<span lang="EN-MY" style="font-family: "Times New Roman","serif"; font-size: 12.0pt; line-height: 200%;">Allah
breathed into Adam ruh, or spirit, which makes him a man. Ruh is something that
could not be understood by senses, and little that we know about it, “And they
ask you, [O Muhammad], about the soul. Say, “The soul is of the affair of my
Lord. And mankind have not been given of knowledge except a little.” (Quran, 17:85).
However, ruh could be known by looking into the actions that originate from it.
Ruh is pure, as it comes from God. It is the centre of human being, the very
essence of a man, and it is indivisible. <o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 200%; text-indent: .5in;">
<span lang="EN-MY" style="font-family: "Times New Roman","serif"; font-size: 12.0pt; line-height: 200%;"><br /></span></div>
<div class="MsoNormal" style="line-height: 200%; text-indent: .5in;">
<span lang="EN-MY" style="font-family: "Times New Roman","serif"; font-size: 12.0pt; line-height: 200%;">In Western perspective, ruh is referred to as
spirit, but it also denotes the ‘nafs’; that is ‘soul’ or ‘ego’ as discussed in
Western spirituality ( Hermansen,2008). <o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 200%; text-indent: .5in;">
<span lang="EN-MY" style="font-family: "Times New Roman","serif"; font-size: 12.0pt; line-height: 200%;"><br /></span></div>
<div class="MsoNormal" style="line-height: 200%; text-indent: .5in;">
<span lang="EN-MY" style="font-family: "Times New Roman","serif"; font-size: 12.0pt; line-height: 200%;">Both
physical and spiritual aspect develop, however if physical development could be
seen through height, weight, change of skin elasticity and texture, how about
spiritual development? How could we say that someone has developed spirituality?
What is spiritual development?<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 200%; text-indent: .5in;">
<br /></div>
<div class="MsoNormal" style="line-height: 200%; text-indent: .5in;">
<br /></div>
<div class="MsoNormal" style="line-height: 200%;">
<b><span lang="EN-MY" style="font-family: "Times New Roman","serif"; font-size: 12.0pt; line-height: 200%;">Spirituality<o:p></o:p></span></b></div>
<div class="MsoNormal" style="line-height: 200%;">
<span lang="EN-MY" style="font-family: "Times New Roman","serif"; font-size: 12.0pt; line-height: 200%;"> In Pargament (1999, as cited in
Boyatzis, 2005, p.125), spirituality has been defined as “the search for and
relationship with whatever one takes to be a holy or sacred transcendent
entity”. In other literature concerning
qualitative work done on children and spirituality, spirituality is marked by
the perceptiveness of the child of his relation with God, other people or self
(Hay & Nye, 1998; Reimer & Furrow, 2001, as cited in Boyatzis,
2005). Spiritual development could be
understood, therefore, as the process of growing intrinsic human capacity to
attain self-actualization or self-transcendent, and develop the commitment and
responsibility to contribute to others (Benson, 2003; Lerner, Dowling, &
Anderson, 2003, as cited in Boyatzis, 2005). <o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 200%;">
<span lang="EN-MY" style="font-family: "Times New Roman","serif"; font-size: 12.0pt; line-height: 200%;"><br /></span></div>
<div class="MsoNormal" style="line-height: 200%;">
<span lang="EN-MY" style="font-family: "Times New Roman","serif"; font-size: 12.0pt; line-height: 200%;"> In Islam, spirituality is closely
related to religion; Islam itself. Spirituality in Islam is based on the Quran
and teachings of Prophet Muhammad (pbuh), the essence or nature of man’s being,
which lead to the discovery of the true understanding of man’s inner being
which is related to the outer being of it and everything around it (Yildirim,
2006). Spiritual development in Islam
then, could be related to the progress towards being a practising Muslim based
on the Quran and teachings of Prophet Muhammad (pbuh) with reference to the
nature of man as created by Allah. <o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 200%;">
<span lang="EN-MY" style="font-family: "Times New Roman","serif"; font-size: 12.0pt; line-height: 200%;"><br /></span></div>
<div class="MsoNormal" style="line-height: 200%;">
<b><span lang="EN-MY" style="font-family: "Times New Roman","serif"; font-size: 12.0pt; line-height: 200%;">Spiritual
Development in Childhood<o:p></o:p></span></b></div>
<div class="MsoNormal" style="line-height: 200%;">
<b><span lang="EN-MY" style="font-family: "Times New Roman","serif"; font-size: 12.0pt; line-height: 200%;"> </span></b><span lang="EN-MY" style="font-family: "Times New Roman","serif"; font-size: 12.0pt; line-height: 200%;">Children
are the gift of God, and we are the bearers of the trust (amanah) to educate
and nurture them according to Islamic practice and teachings, with reference to
the nature of man as created by God. <o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 200%;">
<span lang="EN-MY" style="font-family: "Times New Roman","serif"; font-size: 12.0pt; line-height: 200%;"><br /></span></div>
<div class="MsoNormal" style="line-height: 200%;">
<span lang="EN-MY" style="font-family: "Times New Roman","serif"; font-size: 12.0pt; line-height: 200%;"> Spiritual development, according to
Yildirim (2006) is to be attained and learned. Though man has been engineered
with the innate nature to conform to God, however that innate nature should be
guided and shaped accordingly so as to conform to the right path; i.e Islam.
There are many factors that could be contributed to the spiritual development
of a man. Spiritual development starts from the very beginning of man’s
creation. Therefore childhood is really crucial in spiritual development. <o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 200%;">
<span lang="EN-MY" style="font-family: "Times New Roman","serif"; font-size: 12.0pt; line-height: 200%;"><br /></span></div>
<div class="MsoNormal" style="line-height: 200%;">
<span lang="EN-MY" style="font-family: "Times New Roman","serif"; font-size: 12.0pt; line-height: 200%;"> As children learn more through
social learning such as imitation and observation of adult’s behaviour,
Yildirim (2006) stated that children learn through observing spiritual practice
of adults in their environment, especially the one closest to them such as
close family members. Nursi is in line with this as he wrote that childhood is
a vulnerable period, as children are strongly influenced by the parents’
attitude. Positive attitude depicted in front of the children will give
positive impact towards the mental scheme and affective dimension of the
children, thus lead to the growing of a healthy and functional adults,
insyAllah (Hermansen, 2008). Boyatzis (2005) also spoke about social learning
in spiritual development, as he stated that “the child interpersonal contexts –
family, church, peers – help children articulate their views on the
metaphysical, and these contexts are, for much of the world’s children,
embedded in cultures that publicly discuss or worship the divine (p. 124). <o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 200%;">
<span lang="EN-MY" style="font-family: "Times New Roman","serif"; font-size: 12.0pt; line-height: 200%;"><br /></span></div>
<div class="MsoNormal" style="line-height: 200%; text-indent: .5in;">
<span lang="EN-MY" style="font-family: "Times New Roman","serif"; font-size: 12.0pt; line-height: 200%;"> Studies in religious and spiritual cognition
have shown that every child was born with their own intuitive belief system
that would help them to form their own understanding and faith about
metaphysical and religious thing (Boyatzis, 2005). They would not fully accept
and believe inputs of spiritual or religious practices and beliefs that they
receive from their surroundings, as they are able to filter it before they form
it as their faith. However, this will only happen when they are older.<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 200%; text-indent: .5in;">
<span lang="EN-MY" style="font-family: "Times New Roman","serif"; font-size: 12.0pt; line-height: 200%;"><br /></span></div>
<div class="MsoNormal" style="line-height: 200%; text-indent: .5in;">
<span lang="EN-MY" style="font-family: "Times New Roman","serif"; font-size: 12.0pt; line-height: 200%;">Author
has conducted an observation in an Islamic private preschool in Ampang for two
months. The subjects of study are 23 students aged 5 years old; 13 boys and 10
girls. They are in the same class, and being taught and handled by two female
teachers. Both teachers are the class teacher and assistant teacher. They are
responsible to teach all subjects including Islamic studies. As this particular
preschool adopted the module specially design for integrated Islamic and
English education, it was easier for the researcher to observe the application
and nurturance of spiritual issues in class as Islamic education is integrated
almost in all subjects. To get richer data of this research, the author also interviewed
the children to get in-depth understanding based on the observation. <o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 200%; text-indent: .5in;">
<span lang="EN-MY" style="font-family: "Times New Roman","serif"; font-size: 12.0pt; line-height: 200%;"><br /></span></div>
<div class="MsoNormal" style="line-height: 200%; text-indent: .5in;">
<span lang="EN-MY" style="font-family: "Times New Roman","serif"; font-size: 12.0pt; line-height: 200%;"> From the observation, kids around the age from
4 to 6 years old were much influences not only by what they see their parents
do, but also they put much or full believe in what their parents tell them
about metaphysical things and about God. When they come to school, they will
reflect it in their social interaction with their friends. For example in Malay
Muslim culture in Malaysia, it is quite a norm that parents threat the children
with the notion of Hellfire to abstain them from doing bad things or saying bad
words. The children would then use the threat when they see their friends are
going to do the bad things. In this sense, their conception of God and spirituality
has been formed through parental sayings and threats. <o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 200%; text-indent: .5in;">
<span lang="EN-MY" style="font-family: "Times New Roman","serif"; font-size: 12.0pt; line-height: 200%;"><br /></span></div>
<div class="MsoNormal" style="line-height: 200%; text-indent: .5in;">
<span lang="EN-MY" style="font-family: "Times New Roman","serif"; font-size: 12.0pt; line-height: 200%;">Besides
social learning, a kid needs to feel love, trust and confident in God to
develop as spiritually healthy person (Yildirim, 2006). How could we nurture
the love, trust and confident in God at this early age? It is the environment
that plays a vital role in nurturing these values in the children’s affective and
spiritual dimension. This could be linked to the education that should be given
to the children in the early age. <o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 200%; text-indent: .5in;">
<span lang="EN-MY" style="font-family: "Times New Roman","serif"; font-size: 12.0pt; line-height: 200%;"><br /></span></div>
<div class="MsoNormal" style="line-height: 200%; text-indent: .5in;">
<span lang="EN-MY" style="font-family: "Times New Roman","serif"; font-size: 12.0pt; line-height: 200%;">According
to al-Ghazali, children should be taught firstly of the Islamic creed (aqidah)
and good character (akhlaq). To learn
aqidah , which is an abstract or unseen thing is quite hard for a child aged 4,
5 and 6 years. However, the concept of aqidah could be instilled through the environment
and the physical things that exist in the surrounding as they are the creations
of God. As God is unseen and abstract in concept to be understood by the
children, nurturance of love towards God could be done starting with loving the
creations of God. To nurture the love in God, children should be taught first
to love the words of God which is al-Quran, to love the Prophet through His
teachings, and to love the family members. <o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 200%; text-indent: .5in;">
<span lang="EN-MY" style="font-family: "Times New Roman","serif"; font-size: 12.0pt; line-height: 200%;"><br /></span></div>
<div class="MsoNormal" style="line-height: 200%; text-indent: .5in;">
<span lang="EN-MY" style="font-family: "Times New Roman","serif"; font-size: 12.0pt; line-height: 200%;">Love
of al-Quran and the recitation of Quran, love of prophet and love of family
members are the symbiotic relationship that will lead to the healthy spiritual
development of a child. How could it be? A child that is nurtured by good
family members with love, trust and confident will build a sense of security
within himself. From this sense, he would be brave to explore more and to learn
new things around him. The family members are responsible to nurture the love
of Quran and teachings of Prophet (pbuh) by integrating both in their daily
life, through ibadah such as prayer, through good deeds that is practised in
the house, and through akhlaq or good character/ attitude.<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 200%; text-indent: .5in;">
<span lang="EN-MY" style="font-family: "Times New Roman","serif"; font-size: 12.0pt; line-height: 200%;"><br /></span></div>
<div class="MsoNormal" style="line-height: 200%; text-indent: .5in;">
<span lang="EN-MY" style="font-family: "Times New Roman","serif"; font-size: 12.0pt; line-height: 200%;">Based
on the observation, some of the students were able to recite verses of Quran
fluently, and some of them were not. From the interview, it is clear that those
who were able to recite verses of Quran such as al-Fatihah and other short
chapters have been trained by their parents or grandparents at home. The
students have practise to recite and memorize the short chapters and also
prayers before they were sent to school. It is a normal practice way back in
the 90’s but it is common for parents to send their children to school and rely
on teachers to teach their children. <o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 200%; text-indent: .5in;">
<span lang="EN-MY" style="font-family: "Times New Roman","serif"; font-size: 12.0pt; line-height: 200%;"><br /></span></div>
<div class="MsoNormal" style="line-height: 200%; text-indent: .5in;">
<span lang="EN-MY" style="font-family: "Times New Roman","serif"; font-size: 12.0pt; line-height: 200%;">Quoting
al-Ghazali, Yildirim and Nursi who are in line with the notion that spiritual
development starts with education and moral development, it would be best to
refer to the al-Ghazali’s idea on the formation of good character as the kick
start of childhood education. <o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 200%; text-indent: .5in;">
<br /></div>
<div class="MsoNormal" style="line-height: 200%;">
<span lang="EN-MY" style="font-family: "Times New Roman","serif"; font-size: 12.0pt; line-height: 200%;"> Though it start with nature; from
choosing of spouse to genetics, however it is noted that environment play a
major role in shaping and influencing character and attitude of a man,
regardless of the phase of life he is in to. The four influential factors in
child education are; heredity (nasab), habituation (al-i’tiyad), socialization
(al-mukhalatah), and learning (al-ta’allum). <o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 200%;">
<span lang="EN-MY" style="font-family: "Times New Roman","serif"; font-size: 12.0pt; line-height: 200%;"><br /></span></div>
<div class="MsoNormal" style="line-height: 200%; text-indent: .5in;">
<span lang="EN-MY" style="font-family: "Times New Roman","serif"; font-size: 12.0pt; line-height: 200%;"> Spiritual development starts with
education or formation of good character, as heredity provides the foundation
of the development itself. Heredity plays important role as choosing the right
spouse will lead to transmitting good genetics to the child. Good genetics with
good upbringing from the good spouse will lead to a strong foundation to
positively developed man in spiritual domain. Habituation of good character
could employ the reward and punishment concept, alongside cultivating it
through daily chores and routine. In this sense, parents who practise teachings
of Prophet Muhammad (pbuh) during eating, working, social conduct and many more
could be a good example to the children. <o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 200%; text-indent: .5in;">
<span lang="EN-MY" style="font-family: "Times New Roman","serif"; font-size: 12.0pt; line-height: 200%;"><br /></span></div>
<div class="MsoNormal" style="line-height: 200%; text-indent: .5in;">
<span lang="EN-MY" style="font-family: "Times New Roman","serif"; font-size: 12.0pt; line-height: 200%;">Socialisation
sees that parents have the utmost authority in determining children’s peer
group and to prohibit the children from bad friends and amusements that would
expose children to the negative things such as nonsense talks, insults and
luxuries. Teacher on the others hand could promote and teach the students the
healthy and right way to socialize with others and mingle around in class or in
school. Learning factor utilised the concept that teacher (mu`allim) has the
right to punish and educate the students while parents should prepare children
to bear the punishment.<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 200%; text-indent: .5in;">
<span lang="EN-MY" style="font-family: "Times New Roman","serif"; font-size: 12.0pt; line-height: 200%;"><br /></span></div>
<div class="MsoNormal" style="line-height: 200%; text-indent: .5in;">
<span lang="EN-MY" style="font-family: "Times New Roman","serif"; font-size: 12.0pt; line-height: 200%;">In
the preschool, children actively participate in their own spiritual development
through three of the four factors of formation of good character. The 22 students being observed have been
taught by the teachers to practise good habits in class, such as lining up to
wash hand, washing hands before eating, and recite prayers before learning and
also eating. These practices were
repeated daily, and as time went by, the children has understood the
instruction and were doing it automatically. Though sometimes there are numbers
of children who forgot to do it, but other friends will remind those who
forgot. This is the impact of positive socialization that is influenced by both
parents and family members at home, also the way teachers taught them in school
on how to mingle with and treat their friends. From the observation, both class
teacher and assistant teacher involve the children in the class management, by
appointing numbers of student each day to help the teachers with the class
chores. Among the tasks given to the children are; sending used plates and cups
to the pantry, organizing their school bags, keeping the toys. <o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 200%; text-indent: .5in;">
<span lang="EN-MY" style="font-family: "Times New Roman","serif"; font-size: 12.0pt; line-height: 200%;"><br /></span></div>
<div class="MsoNormal" style="line-height: 200%; text-indent: .5in;">
<span lang="EN-MY" style="font-family: "Times New Roman","serif"; font-size: 12.0pt; line-height: 200%;">Along
doing the chores, the children are learning to communicate among each other. It
is normal to see them fighting each other to be the first to organize the beg,
to be the one who get the chance of sending the used plates to the pantry,
however this is the part where teachers play the role as mediator and also
tutor to guide the children on how to behave appropriately and how to respect
other’s right. For example, in one scene, several children were rushing to the
teachers, trying to grab the used plates from the teacher’s hand while pushing
one another. The teacher put the plates on the table, and said “okay, please
stop. I will select those who will send the plates today.” Then the students
shouted their name, hoping that they will be chosen for the chores. Pushing and
pushing one another again. This time the teacher warned the students to behave
and the plates will only be given to those who show good behaviour. They
stopped. The teacher immediately gave the plates to four students and quickly
announced four other names that will send the plates tomorrow. She promised the
student that everyone will get the chance of sending plates, and it will be
listed on the whiteboard. In this case, the teacher has shown that everyone has
equal rights to be responsible, and she has taught the students to be patient
and to wait for own turn. <o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 200%; text-indent: .5in;">
<span lang="EN-MY" style="font-family: "Times New Roman","serif"; font-size: 12.0pt; line-height: 200%;"><br /></span></div>
<div class="MsoNormal" style="line-height: 200%; text-indent: .5in;">
<span lang="EN-MY" style="font-family: "Times New Roman","serif"; font-size: 12.0pt; line-height: 200%;">The
famous Muslim scholar, Bediuz Zaman Said Nursi’s idea on spiritual development
seems parallel with Kohlberg’s theory of moral development. Both scholars
emphasized on the idea of overcoming conflicts and the importance of moral
education (Hermansen, 2008). Therefore, it is clear that in Islam, spiritual
development is closely related to religious practices and proper education
especially by the parents and family members. <o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 200%; text-indent: .5in;">
<span lang="EN-MY" style="font-family: "Times New Roman","serif"; font-size: 12.0pt; line-height: 200%;"><br /></span></div>
<div class="MsoNormal" style="line-height: 200%; text-indent: .5in;">
<span lang="EN-MY" style="font-family: "Times New Roman","serif"; font-size: 12.0pt; line-height: 200%;">In
Nursi’s writing and other Muslims mystics, a model of progressive
psychospiritual development has been traced, proposing the concept of soul
(Hermansen, 2008). </span><span lang="EN-MY" style="font-family: "Times New Roman","serif"; font-size: 12.0pt; line-height: 200%; mso-ascii-theme-font: major-bidi; mso-bidi-theme-font: major-bidi; mso-hansi-theme-font: major-bidi;">According to
the Islamic scholars like Ibn Sina, al-Ghazali and Syed Naquib al-Attas, there
are three main level of nafs or soul that shape and influence human actions.
The first is nafs al-ammarah bi al-su’, the nafs or soul that is prone to lust
and evil. This type of soul is in the lowest rank, and it paralyzes the use of
‘aql or intellect in making choice and decision. The nature of this type of
soul is it directs the man to every wrong direction and action, as Allah says
in the Quran</span><span lang="EN-MY" style="font-family: "Times New Roman","serif"; font-size: 12.0pt; line-height: 200%;">, “And I do not acquit myself. Indeed<b>,
</b>the soul is a persistent enjoiner of evil, except those upon which my Lord
has mercy. Indeed, my Lord is Forgiving and Merciful” (Quran, 12:53). <o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 200%; text-indent: .5in;">
<span lang="EN-MY" style="font-family: "Times New Roman","serif"; font-size: 12.0pt; line-height: 200%;"><br /></span></div>
<div class="MsoNormal" style="line-height: 200%;">
<span lang="EN-MY" style="font-family: "Times New Roman","serif"; font-size: 12.0pt; line-height: 200%;"> The second level of soul is nafs
al-lawwamah, which direct man to internalize his own actions and the effect of
it. Nafs al-lawwamah is the blameworthy self, which is constantly aware and
criticise the shortcomings done by the man. It could be referred back to the
creation of man from clay, as the nature of this self is it often change and alter.
After nafs al-ammarah bi al-su’ has done mistake, nafs al-lawwamah directs man
to feel guilty and remorse. This will lead man to repent to God of the sin he
has done. Nafs al-lawwamah has been stated in the Quran (Quran, 75:2), “And I
swear by the reproaching/accusing soul.” In the case of Adam a.s and Eve, after
they have been sent down to Earth for following the desire of their nafs
ammarah bi al-su’, they have come to their consciousness and awareness of their
mistake, and they repent to God. <o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 200%;">
<span lang="EN-MY" style="font-family: "Times New Roman","serif"; font-size: 12.0pt; line-height: 200%;"><br /></span></div>
<div class="MsoNormal" style="line-height: 200%;">
<span lang="EN-MY" style="font-family: "Times New Roman","serif"; font-size: 12.0pt; line-height: 200%;"> The third level of soul is nafs
al-mutmainnah, or the self at peace. It is the highest level of soul, as it is
in peace, tranquillity and satisfaction. Nafs al mutmainnah is very hard to
achieve, and only the one who immerse himself in love to God can attain it. It
is the state of hate doing sin and love of good, righteous acts. It is the aim
of every man to attain nafs al-mutmainnah, and the reward is enormous. “[To the
righteous it will be said] O reassured soul, return to your Lord, well-pleased
and pleasing [to Him], and enter among My [righteous] servants, and enter My
paradise.” (Quran, 89:27-30).<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 200%;">
<span lang="EN-MY" style="font-family: "Times New Roman","serif"; font-size: 12.0pt; line-height: 200%;"><br /></span></div>
<div class="MsoNormal" style="line-height: 200%;">
<span lang="EN-MY" style="font-family: "Times New Roman","serif"; font-size: 12.0pt; line-height: 200%;"> In developing healthy spiritual
development, it is important to train the soul to submit to the iman as it is
the highest authority or agent. In childhood development, particularly
spiritual development, the child does not have the ability or skill yet to
control his action, moreover to train and control the soul from misbehaving or
from deviate from the right path. Therefore, education and good character formation
is important in this phase. From the education and good character formation,
the child will insyaAllah be able to subtly train the lowest soul to abide by
the moral conduct, and as he get older is able to internalize and reflect back
(muhasabah) the wrongdoings or misbehaving, then avoid himself from repeating
the same mistake. <o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 200%;">
<br /></div>
<div class="MsoNormal" style="line-height: 200%;">
<b><span lang="EN-MY" style="font-family: "Times New Roman","serif"; font-size: 12.0pt; line-height: 200%;">Issues
in Spiritual Development in Childhood<o:p></o:p></span></b></div>
<div class="MsoNormal" style="line-height: 200%; tab-stops: center 243.65pt; text-indent: .5in;">
<span lang="EN-MY" style="font-family: "Times New Roman","serif"; font-size: 12.0pt; line-height: 200%;">There
are several topics or issues that are interesting in spiritual development,
namely; origin or existence of things, conception of God, soul and the After
Life, and spiritual or religious practices. <o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 200%; tab-stops: center 243.65pt; text-indent: .5in;">
<span lang="EN-MY" style="font-family: "Times New Roman","serif"; font-size: 12.0pt; line-height: 200%;">On
the origin of things, “when interviewed about the origin of a variety of
natural things (i.e., plants, animals, the earth, the sky, large rocks),
pre-schoolers are about seven times more likely to attribute responsibility to
God than to people (Petrovich, 1997, as cited in Richert & Granqvist,
2013). In Islamic preschool, the students have been exposed to the concept of
everything in the universe is of Allah’s creation. When asked, most
pre-schoolers will attribute all the things even chair and table to God. They
could not differentiate in the first time, which things are created by God and
which is invented by human. <o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 200%; tab-stops: center 243.65pt; text-indent: .5in;">
<span lang="EN-MY" style="font-family: "Times New Roman","serif"; font-size: 12.0pt; line-height: 200%;"><br /></span></div>
<div class="MsoNormal" style="line-height: 200%; tab-stops: center 243.65pt; text-indent: .5in;">
<span lang="EN-MY" style="font-family: "Times New Roman","serif"; font-size: 12.0pt; line-height: 200%;">On
the conception of God, psychologists in the West are interested in studying
children’s developing mind. From the studies done with the children, several
interesting results have been found. Among them are; children come to the
understanding that humans have different personal perspective and knowledge,
and could do mistakes in ideas and thinking, around the age of four to five
years (Wellman, Cross, & Watson, 2001; Sabbagh, Xu, Carlson, Moses, &
Lee, 2006, as cited in Richert & Granqvist, 2013), and human’s mind
limitation is not attributed to God (Barrrett, Richert, & Dreisenga, 2001;
Barrett, Newman, & Richert, 2003; Richert & Barrett, 2005, as cited in
Richert & Granqvist, 2013).<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 200%; tab-stops: center 243.65pt; text-indent: .5in;">
<span lang="EN-MY" style="font-family: "Times New Roman","serif"; font-size: 12.0pt; line-height: 200%;"><br /></span></div>
<div class="MsoNormal" style="line-height: 200%; tab-stops: center 243.65pt; text-indent: .5in;">
<span lang="EN-MY" style="font-family: "Times New Roman","serif"; font-size: 12.0pt; line-height: 200%;"> In Muslims context round the world, the understanding
of God is delivered differently according to culture. In Malaysia, way back
then, God has always been illustrated to the preschool children in a negative
way, for example; God will punish whoever did something wrong, God will send
those who say bad words to Hell and God does not love those who not pray.
However, as psychology consciousness has been permeated extensively in early
childhood education, many pre-schoolers have been given the right conception of
God through their Islamic education in preschool, such as God is all-loving,
God loves people who help teachers, God loves children who say good words to
friend. This is a good example of how education should promote positive
attitude and not abstaining and talking about bad behaviour in promoting
positive spiritual development. During observation, researchers has overheard
for many times students approaching the teacher saying, “Teacher, he hit me.
People who hit other will be sent to hell, right?” The teacher then replied,
“Who hit you? Oh, Rizqi? Come here boy. (and the student who hit the other boy
who complaint came near the teacher) Why do you hit him? Look, it is not good
to hit others. Do you like others to hit you? Punch you? Kick you? (the boy
said no in a low voice) See, you also do not like it if others hit you. then,
you must not hit others alright? Allah loves child who love his friend, who do
not hit his friend.” The teacher has done her task excellently, as she promoted
God in a positive way, and this would help the children to feel encouraged to
behave properly. Their conception of God will be a positive one. <o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 200%; tab-stops: center 243.65pt; text-indent: .5in;">
<span lang="EN-MY" style="font-family: "Times New Roman","serif"; font-size: 12.0pt; line-height: 200%;"><br /></span></div>
<div class="MsoNormal" style="line-height: 200%; tab-stops: center 243.65pt; text-indent: .5in;">
<span lang="EN-MY" style="font-family: "Times New Roman","serif"; font-size: 12.0pt; line-height: 200%;">On
the issue of soul and the After Life, studies found that as early as 4 years
old, children have the understanding that dead person has no agency and could
not come to live again (Barrett & Behne, 2005; Poling & Evans, 2004, as
cited in Richert & Granqvist, 2013). Soul was understood as the only thing
that could connect a person to God and soul will go to Heaven when the person
died (Richert & Harris, 2006, as cited in Richert & Gonqvist, 2013).
From my observation, this understanding is same with Muslim children’s
understanding, in which they believe in soul though subtly (they understand
that when someone died, they meet God) and they understand that dead person is
not able to come back to the living world. <o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 200%; tab-stops: center 243.65pt; text-indent: .5in;">
<span lang="EN-MY" style="font-family: "Times New Roman","serif"; font-size: 12.0pt; line-height: 200%;"><br /></span></div>
<div class="MsoNormal" style="line-height: 200%; tab-stops: center 243.65pt; text-indent: .5in;">
<span lang="EN-MY" style="font-family: "Times New Roman","serif"; font-size: 12.0pt; line-height: 200%;">On
religious or spiritual practice, Richert’s (2006, as cited in Richert &
Granqvist, 2006) study on children and religious rituals found that 6 years old
children view that “ the ritual would no longer be effective if mistakes were
made during the ritual” (p. 169). In my observation, this founding is parallel
with the view of 6 years old Muslim children, provided that the children have
proper education of the religious practice. For example, 6 years old children
understand that it is important to follow the right way to perform solah
(prayer), however 5 and 4 years old children are still playing around and not
concentrating in their solah practice. <o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 200%; tab-stops: center 243.65pt;">
<br /></div>
<div class="MsoNormal" style="line-height: 200%; tab-stops: center 243.65pt;">
<b><span lang="EN-MY" style="font-family: "Times New Roman","serif"; font-size: 12.0pt; line-height: 200%;">Conclusion<o:p></o:p></span></b></div>
<div class="MsoNormal" style="line-height: 200%; tab-stops: center 243.65pt;">
<span lang="EN-MY" style="font-family: "Times New Roman","serif"; font-size: 12.0pt; line-height: 200%;">Spiritual
development should not be neglected besides physical, cognitive and emotional
development, as it is one of the important dimensions in developing a healthy,
well-balanced person. Spirituality in Islam could not be separated from
religion, therefore spiritual development in childhood particularly in
preschool years demand constant and sensitive attention from family members and
teachers. They act as educators and models in nurturing the spiritual
development of the child through social learning, inner values such as love and
trust, and also education. <o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 200%; tab-stops: center 243.65pt;">
<br /></div>
<div class="MsoNormal" style="line-height: 200%; tab-stops: center 243.65pt;">
<b><span lang="EN-MY" style="font-family: "Times New Roman","serif"; font-size: 12.0pt; line-height: 200%;">References<o:p></o:p></span></b></div>
<div class="MsoNormal" style="line-height: 200%; tab-stops: center 243.65pt;">
<br /></div>
<div class="MsoNormal" style="line-height: 200%; margin-left: 35.45pt; text-indent: -35.45pt;">
<span lang="EN-MY" style="background-attachment: initial; background-clip: initial; background-color: white; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial; font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 200%;">Paloutzian, R. F. (2005). Religious
conversion and spiritual transformation: A meaning-system analysis.</span><span lang="EN-MY" style="font-family: "Times New Roman","serif"; font-size: 12.0pt; line-height: 200%; mso-bidi-font-family: Arial; mso-bidi-theme-font: minor-bidi;"> In R. F. Paloutzian
& C. L. Park (eds.), <i>Handbook of the psychology religion and
spirituality.</i> New York: The Guilford Press. <o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 200%; tab-stops: center 243.65pt;">
<br /></div>
<div class="MsoNormal" style="line-height: 200%; margin-left: 35.45pt; tab-stops: center 243.65pt; text-indent: -35.45pt;">
<span lang="EN-MY" style="font-family: "Times New Roman","serif"; font-size: 12.0pt; line-height: 200%;">Hermansen, M. (2008).
Faith development and spiritual maturation in the works of Said Nursi. In I. M.
Abu-Rabi (eds). <i>Spiritual dimensions of Bediuzzaman Said Nursi’s Risale-i
Nur</i>. New York: State University of New York Press<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 200%; margin-left: 35.45pt; tab-stops: center 243.65pt; text-indent: -35.45pt;">
<span lang="EN-MY" style="font-family: "Times New Roman","serif"; font-size: 12.0pt; line-height: 200%;">Richert, R. A. &
Granqvist, P. (2013). Religious and spiritual development. In R. F. Paloutzian
& C. L. Park (eds.) <i>Handbook of the psychology of religion and
spirituality. 2<sup>nd </sup>ed</i>. New York: The Guilford Press<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 200%; margin-left: 35.45pt; tab-stops: center 243.65pt; text-indent: -35.45pt;">
<span lang="EN-MY" style="font-family: "Times New Roman","serif"; font-size: 12.0pt; line-height: 200%;">Yildirim, Y. (2006).
Filing the heart with the love of God: Islamic perspectives on spirituality in
childhood and adolescence. In K. M. Yust, A. N. Johnson, S. E. Sasso, & E.
C. Roehlkepartain (eds.). <i>Nurturing child and adolescent spirituality: Perspectives
from the world’s religious traditions.</i> USA: Rowman & Littlefield
Publishers, Inc. <o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 200%; tab-stops: center 243.65pt;">
<br /></div>
<div class="MsoNormal" style="line-height: 200%; tab-stops: center 243.65pt; text-indent: .5in;">
<br /></div>
<div class="MsoNormal" style="line-height: 200%;">
<span lang="EN-MY" style="font-family: "Times New Roman","serif"; font-size: 12.0pt; line-height: 200%;"> <o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 200%;">
<br /></div>
<div class="MsoNormal" style="line-height: 200%;">
<b><span lang="EN-MY" style="font-family: "Times New Roman","serif"; font-size: 12.0pt; line-height: 200%;"> </span></b><span lang="EN-MY" style="font-family: "Times New Roman","serif"; font-size: 12.0pt; line-height: 200%;"><o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 200%;">
<br /></div>
<br />
<div class="MsoNormal" style="line-height: 200%; text-indent: .5in;">
<br /></div>
anakamalhttp://www.blogger.com/profile/06216141144056558739noreply@blogger.com0tag:blogger.com,1999:blog-2627329774201856682.post-61087744175080393872015-02-04T16:26:00.001+08:002015-02-09T14:22:51.616+08:00<div style="background-color: white; color: #141823; font-family: Helvetica, Arial, 'lucida grande', tahoma, verdana, arial, sans-serif; font-size: 14px; line-height: 19.3199996948242px; margin-bottom: 6px;">
kita manusia ini rupanya kadangkala lebih mudah memberi saat dia tidak punya apa-apa, saat duit di poketnye tinggal yang hijau sekeping dua, saat makanan di rumahnya cukup untuk makan seminggu itu sahaja, saat keretanya second-hand tiada air-cond pula.</div>
<div style="background-color: white; color: #141823; font-family: Helvetica, Arial, 'lucida grande', tahoma, verdana, arial, sans-serif; font-size: 14px; line-height: 19.3199996948242px; margin-bottom: 6px; margin-top: 6px;">
tapi tatkala dia punya segala-galanya, manusia ini jadi takut. takut kehilangan harta yang banyak, takut berkurang bekalan makanan yang penuh satu peti sejuk, takut keretanya kotor terkena selut di selipar buruk si miskin itu.</div>
<div style="background-color: white; color: #141823; font-family: Helvetica, Arial, 'lucida grande', tahoma, verdana, arial, sans-serif; font-size: 14px; line-height: 19.3199996948242px; margin-bottom: 6px; margin-top: 6px;">
<span class="text_exposed_show" style="display: inline;">sungguhlah, harta dan kepunyaan itu memberi sifat tamak, takut kehilangan, berasa semuanya dia yang punya, sedangkan dia lupa, semuanya daripada Dia.</span></div>
<div class="text_exposed_show" style="background-color: white; color: #141823; display: inline; font-family: Helvetica, Arial, 'lucida grande', tahoma, verdana, arial, sans-serif; font-size: 14px; line-height: 19.3199996948242px;">
<div style="margin-bottom: 6px;">
wahai hati yang berada dalam dia yang bernama manusia, tunduklah kamu pada pencipta. yang Maha Memberi, yang Maha Luas pintu RahmatNya, yang Maha Pencinta pada hamba-hambaNya yang percaya dan yakin pada janji dan kuasaNya</div>
</div>
anakamalhttp://www.blogger.com/profile/06216141144056558739noreply@blogger.com0tag:blogger.com,1999:blog-2627329774201856682.post-77750808639334404152014-10-17T12:53:00.002+08:002015-02-09T14:22:42.986+08:00Patch AdamsRevisiting movie: PATCH ADAMS (1998)<br />
<br />
an eye-opener story of how goodness,humanity and love trancends all other value you could reach.<br />
betapa dalam dunia kita, kita takkan terlepas daripada berinteraksi dan berkomunikasi dengan manusia lain. biar sepandai mana atau sehebat mana ilmu dan teori yang kita ada, takkan berguna jika kita tidak bijak dalam hubungan sosial dan pengendalian emosi.<br />
<br />
Patch yang mempersoalkan 'soulless' situation dalam bidang perubatan...membawa saya merefleksi dunia yang saya ceburi kini; pendidikan. <br />
<br />
pada saya,semua bidang punya jiwa dan harus punya jiwa, walaupun ianya bidang kejuruteraan yang bergelumang dengan mesin dan jentera. kerana hasilnya nanti dinikmati siapa? manusia juga bukan? <br />
jiwa dan pengisiannya amat penting dalam bidang pendidikan. manusia adalah makhluk dua dimensi,punya dua fitrah.<br />
fitrah fizikal dan fitrah abstrak @ spiritual @ psikologikal.<br />
maka, memenuhi keperluan fizikal manusia semata tak akan membantunya berkembang sebagai manusia seimbang dan lengkap. well-balanced man. <br />
<br />
mengasak minda anak² dengan teori, fakta, nombor, tulisan di atas kertas, di dalam kelas tertutup berhawa dingin mungkin hanya akan membantu perkembangan kognitifnya. tapi bukankah pepatah Inggeris mengatakan "all works and no play make Jack a dull boy?"<br />
<br />
bagaimanakah "dull boy" boleh menjadi pelajar cemerlang? iya mungkin, markah 100 yang dicapainya saban tahun boleh dibawa ke hadapan bakal majikannya kelak. tetapi adakah dia benar-benar layak dan berpotensi untuk berkhidmat sebagai pekerja dengan markah 100 itu? dan yang paling utama, dapatkah dia bertindak sebagai ahli masyarakat yang baik dengan markah 100 itu?<br />
<br />
Ibn Khaldun bercerita tentang virtuous city, dan konsep itu hanya dapat diwujudkan oleh virtuous man. pembinaan virtuous man haruslah bermula dari awal usia,seawal² dalam rahim ibu lagi.guru pertama:ibu bapa<br />
<br />
dan tugas institusi pendidikan adalah untuk menyediakan ruang dan peluang yang lebih besar dan komprehensif untuk anak² memperkembang kemampuan dan kemajuan fizikal, mental, emosi dan sosial sesuai fitrah yang telah Allah sistemkan dalam dirinya.<br />
tugas guru: sebagai pendidik ke arah yang betul dan sesuai, sebagai kawan pendengar dan penasihat, rakan sepermainan, penguatkuasa dalam melatih disiplin dan akhlak mulia, mentor dan tutor dalam kemajuan akademik.<br />
<br />
mediator @ pengantara yang menentukan maju mundurnya,berjaya tidaknya pendidikan ini? J.I.W.A.<br />
<br />
"elleh,elok je budak tu,jadi engineer dah, cikgu dia dulu push hari² belajar³..."<br />
<br />
"takde masa la nak cakap pasal perkembangan emosi,sosial ni. silibus banyak nak kene habiskan."<br />
<br />
"kalau tak garang, tak marah..budak² ni bukan reti nak diam. berlari sana sini."<br />
<br />
"cikgu jangan lembut sangat dengan anak murid.nanti diorang pijak kepala."<br />
<br />
kenapa ini masih kedengaran, walaupun dunia semakin maju?<br />
<br />
kerana ramai yang menidakkan kuasa jiwa,dan peranan jiwa dalam pendidikan. ya,dia sudah menjadi jurutera, tapi hidupnya bagaimana? sikapnya?<br />
<br />
ya, mereka berlari sana sini kerana itu fitrah mereka.<br />
<br />
ya, mereka akan pijak kepala jika tidak dididik dengan peraturan dan disiplin yang betul sejak kecil.<br />
<br />
jika jiwa mereka sudah dididik dengan asuhan yang betul sejak kecil,insyaAllah tiada masalah serius akan timbul melibatkan sikap,akhlaq, perangai apabila mereka dewasa.<br />
<br />
jiwa atau disebut soul, nafs...pengemudi hidup manusia. sebab? letaknya di hati. baik dan elok seketul darah itu, baiklah seluruh tubuh, sabda Nabi. <br />
<br />
pentingnya pendidikan, dan pendidikan awal khususnya,dalam MEMBENTUK dan MENDIDIK JIWA. <br />
<br />
dan di sini letaknya tugas mulia guru, yang bukan sekadar mengajar tulis dan baca,tetapi mengajar menjadi manusia. <br />
<br />
post/script: maaf atas status panjang lebar. maaf jika membaca dan berasa terkeliru atau celaru, kerana ilham berebut² mahu mengisi tempat di kanvas maya ini. saya sekadar mengongsi coretan jiwa. berkongsi ilmu yang tak seberapa. maaf jika tersalah,harap dibetulkan.<br />
<br />
post-post/script: insyAllah ada rezeki saya kongsikan berkenaan responsive environment yang insyaAllah boleh diaplikasi oleh ibu bapa dan guru dalam mengisi jiwa anak² dan kita sendiri sebenarnya. doakan disertasi saya.<br />
<br />
<br />
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<a class="_58cn" data-ft="{"tn":"*N","type":104}" href="https://www.facebook.com/hashtag/earlychildhoodeducation?source=feed_text&story_id=862262577118925"><span class="_58cl">#</span><span class="_58cm">earlychildhoodeducation</span></a> <a class="_58cn" data-ft="{"tn":"*N","type":104}" href="https://www.facebook.com/hashtag/soulnedu?source=feed_text&story_id=862262577118925"><span class="_58cl">#</span><span class="_58cm">soulnedu</span></a> <a class="_58cn" data-ft="{"tn":"*N","type":104}" href="https://www.facebook.com/hashtag/foodforthought?source=feed_text&story_id=862262577118925"><span class="_58cl">#</span><span class="_58cm">foodforthought</span></a> <a class="_58cn" data-ft="{"tn":"*N","type":104}" href="https://www.facebook.com/hashtag/iamanovice?source=feed_text&story_id=862262577118925"><span class="_58cl">#</span><span class="_58cm">iamanovice</span></a>anakamalhttp://www.blogger.com/profile/06216141144056558739noreply@blogger.com0tag:blogger.com,1999:blog-2627329774201856682.post-15355433475868573102014-02-06T23:43:00.003+08:002014-02-06T23:43:45.330+08:00Man: Dual in Nature<div class="MsoNormal" style="line-height: 200%;">
<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt; line-height: 200%; mso-ascii-theme-font: major-bidi; mso-bidi-theme-font: major-bidi; mso-hansi-theme-font: major-bidi;"> Man
is unique. It is not the same as Angels, not like demons, none like the
animals. Man is different from other beings as God has bestowed him with
special feature or characteristic which distinctively distinguish him from
Angels, demons, and animals. Man as unique creation of Allah is obviously seen
dated back to the creation of Adam a.s and Eve. Adam was created form clay, we
all were, indeed. The creation of man from clay; a type of soil which could
easily moulded into shapes by contacting it with water resembles the nature of
man given by God. Man is like clay, they could change their attitudes or remain
the same depending on the situation and events in their life. It is important
for man to being able to change, as man is continuously living in a society and
changing for the better is really crucial in ensuring the survival and harmony
of the society. <o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 200%;">
<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt; line-height: 200%; mso-ascii-theme-font: major-bidi; mso-bidi-theme-font: major-bidi; mso-hansi-theme-font: major-bidi;"> </span></div>
<div class="MsoNormal" style="line-height: 200%;">
<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt; line-height: 200%; mso-ascii-theme-font: major-bidi; mso-bidi-theme-font: major-bidi; mso-hansi-theme-font: major-bidi;"> Man is dual in nature. It is a
physical being, an also spiritual being. In Islamic perspective, many Muslim
scholars have contributed ideas and concept in discussing the nature of man.
Among them Ibn Sina and al-Ghazali who talk about soul and its divisions, Mulla
Sadra who proposed that soul is a single entity with different levels and
interpretations, and also Sufi practitioners who put a great emphasis on soul
and spirit on man’s development and perfection. Syed Naquib al-Attas came later
and further discuss the complexity of the nature of man in a more
comprehensive, fathomable manner. It is to be noted, however that al-Ghazali
did not make absolute distinction between the four metaphysical nature of man;
ruh, aqal, qalb and nafs, as for him, those four are actually referring to the
same entity that is soul, but differ in terms based on the state or condition
(ahwal) of it. Al-Attas further explained, </span><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt; line-height: 200%;">“<span class="apple-style-span">Thus when it is involved in intellection and
apprehension it is called ‘intellect’; when it governs the body it is called
‘soul’; when it is engaged in receiving intuitive illumination it is called
‘heart’; and when it reverts to its own world of abstract entities it is called
‘spirit’. Indeed, it is in reality always engaged in manifesting itself in all
its states.”</span><o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 200%;">
<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt; line-height: 200%; mso-ascii-theme-font: major-bidi; mso-bidi-theme-font: major-bidi; mso-hansi-theme-font: major-bidi;"> </span></div>
<div class="MsoNormal" style="line-height: 200%;">
<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt; line-height: 200%; mso-ascii-theme-font: major-bidi; mso-bidi-theme-font: major-bidi; mso-hansi-theme-font: major-bidi;"> Allah breathed into Adam ruh, or
spirit, which makes him a man. Ruh is something that could not be understood by
senses, and little that we know about it, </span><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt; line-height: 200%;">“And they ask you, [O Muhammad],
about the soul. Say, “The soul is of the affair of my Lord. And mankind have
not been given of knowledge except a little.” (17:85). </span><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt; line-height: 200%; mso-ascii-theme-font: major-bidi; mso-bidi-theme-font: major-bidi; mso-hansi-theme-font: major-bidi;">However, ruh could be known by looking into the actions that
originate from it. Ruh is pure, as it comes from God. It is the centre of human
being, the very essence of a man, and it is indivisible. </span><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt; line-height: 200%;"><o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 200%;">
<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt; line-height: 200%; mso-ascii-theme-font: major-bidi; mso-bidi-theme-font: major-bidi; mso-hansi-theme-font: major-bidi;"> </span></div>
<div class="MsoNormal" style="line-height: 200%;">
<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt; line-height: 200%; mso-ascii-theme-font: major-bidi; mso-bidi-theme-font: major-bidi; mso-hansi-theme-font: major-bidi;"> Adam a.s was then being taught by
Allah the names of things, and Allah questioned the Angels to name the things.
Angels knew the things not as they know only what have been taught to them by
Allah. In this event, Allah is showing to the Angels that He has bestowed man
with the highest gift of all; the mind or intellect, ‘aql as stated by Ibn
Sina. This mind or intellect is the one that distinguishing man from animals
and other beings. Mind enables man to think and make choices and decision. <o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 200%;">
<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt; line-height: 200%; mso-ascii-theme-font: major-bidi; mso-bidi-theme-font: major-bidi; mso-hansi-theme-font: major-bidi;"> </span></div>
<div class="MsoNormal" style="line-height: 200%;">
<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt; line-height: 200%; mso-ascii-theme-font: major-bidi; mso-bidi-theme-font: major-bidi; mso-hansi-theme-font: major-bidi;"> However, though Adam and Eve have
the intellectual ability to choose and make wise decision, they had been
misguided by the Iblis in another event. Allah has given them all the joy and
pleasure of living in the Paradise except for a tree. They are prohibited from
being close and eat the fruit of it. Iblis has successfully played his tactics
on Eve, who then, asked Adam to eat the fruit together. Their nafs, or soul has
been influenced by desire, or shahwat which lead them to do bad things. According
to the Islamic scholars like Ibn Sina, al-Ghazali and Syed Naquib al-Attas,
there are three main level of nafs or soul that shape and influence human
actions. The first is nafs al-ammarah bi al-su’, the nafs or soul that is prone
to lust and evil. This type of soul is in the lowest rank, and it paralyzes the
use of ‘aql or intellect in making choice and decision. The nature of this type
of soul is it directs the man to every wrong direction and action, as Allah
says in the Quran</span><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt; line-height: 200%;">, “And I do not acquit myself. Indeed<b>,
the soul is a persistent enjoiner of evil</b>, except those upon which my Lord
has mercy. Indeed, my Lord is Forgiving and Merciful” (12:53). <o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 200%;">
<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt; line-height: 200%;"> </span></div>
<div class="MsoNormal" style="line-height: 200%;">
<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt; line-height: 200%;"> The second level of soul is nafs al-lawwamah, which
direct man to internalize his own actions and the effect of it. Nafs
al-lawwamah is the blameworthy self, which is constantly aware and criticise
the shortcomings done by the man. It could be referred back to the creation of
man from clay, as the nature of this self is it often change and alter. After
nafs al-ammarah bi al-su’ has done mistake, nafs al-lawwamah directs man to
feel guilty and remorse. This will lead man to repent to God of the sin he has
done. Nafs al-lawwamah has been stated in the Quran (75:2), “And I swear by the
<b>reproaching/accusing soul</b>.” In the case of Adam a.s and Eve, after they
have been sent down to Earth for following the desire of their nafs ammarah bi
al-su’, they have come to their consciousness and awareness of their mistake,
and they repent to God. <o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 200%;">
<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt; line-height: 200%;"> </span></div>
<div class="MsoNormal" style="line-height: 200%;">
<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt; line-height: 200%;"> The third level of soul is nafs al-mutmainnah, or the
self at peace. It is the highest level of soul, as it is in peace, tranquillity
and satisfaction. Nafs al mutmainnah is very hard to achieve, and only the one
who immerse himself in love to God can attain it. It is the state of hate doing
sin and love of good, righteous acts. It is the aim of every man to attain nafs
al-mutmainnah, and he reward is enormous. “[To the righteous it will be said] O
<b>reassured soul</b>, return to your Lord, well-pleased and pleasing [to Him],
and enter among My [righteous] servants, and enter My paradise.” (89:27-30).<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 200%;">
<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt; line-height: 200%;"> </span></div>
<div class="MsoNormal" style="line-height: 200%;">
<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt; line-height: 200%;"> Besides the levels of nafs, according to Ibn Sina nafs
has three powers or quwwah. First, the vegetative soul which relates to the
growth and development of the living beings. Second, the animal soul which is
divided into motive and perceptive. The motive faculty move man to act
according to the desire and anger. The perceptive faculty is very important in
forming perception and the worldview of a man. It influences the way man think,
behave. Perceptive faculty involves the
internal and external senses. The external senses are; hearing, seeing,
smelling, tasting and touching, while the internal senses are common sense,
imagination, memory and representation. The last is the rational soul, the one
which distinguish between man and animals as it refers to the intellect as the
highest throne of the soul. <o:p></o:p></span></div>
<br />
<div class="MsoNormal" style="line-height: 200%;">
<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt; line-height: 200%;"> </span></div>
<div class="MsoNormal" style="line-height: 200%;">
<span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 200%;"> Qalb, or heart is the other components which made up
human psyche from the Islamic perspective. It is not the physical heart that we
are discussing, but the heart that involves feeling, emotion, intuition and
reasoning. “Surely there is in the body a small piece of flesh; if it is good,
the whole body is good, and if it is corrupted, the whole body is corrupted,
and that is surely the heart”. Qalb implies a very important function in a
man’s action as it is where the real judgment and decision on acts were done.
Heart that is clean and pure is able to receive hidayah, guidance, while the
heart that is full with sin and disease like arrogance, stingy and others, is
hard to receive hidayah. </span></div>
<div class="MsoNormal" style="line-height: 200%;">
<span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 200%;"><br /></span></div>
<div class="MsoNormal" style="line-height: 200%;">
<span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 200%;"><br /></span></div>
anakamalhttp://www.blogger.com/profile/06216141144056558739noreply@blogger.com0tag:blogger.com,1999:blog-2627329774201856682.post-76913774868847026732013-10-16T23:40:00.001+08:002013-10-16T23:40:34.229+08:00my living is for Allahfinally, the light shone into my way.<br />
<br />
i have truly understand what my lecturer had said<br />
<br />
"la ilaha illa Allah is a radical statement."<br />
<br />
yup, truly indeed. it is radical. changing. for the better.<br />
<br />
for ourself. for the world. for the ummah.<br />
<br />
La ilaha illa Allah. There is no God but Allah.<br />
<br />
negate whatever between us and God.<br />
<br />
negate whatever that can block us from being close to God.<br />
<br />
it is not about running away from the worldly affairs.<br />
<br />
it is about how to serve God, in and out<br />
<br />
in the best way that we could.<br />
<br />
inna solati wanusuki wa mahyaya wa mamati lillahi rabbil 'alamin.<br />
<br />
"Indeed my prayer, my rites of sacrifice, my living and my dying are for Allah, Lord of the Worlds." (6:162)anakamalhttp://www.blogger.com/profile/06216141144056558739noreply@blogger.com1tag:blogger.com,1999:blog-2627329774201856682.post-50342391113387612072013-10-03T21:26:00.002+08:002013-10-03T21:26:23.252+08:00adiwira<div class="MsoNormal">
Aku bukan adiwira. Kau juga. Dan kau. Dan kau.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
Kita manusia.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
Aku bukan adiwira. Yang mampu buat apa sahaja.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
Aku manusia.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
Lemah. Tunduk pada nafsu. Tunduk pada hati.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
Lemahkah itu? Lemahlah aku.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
Aku bukan adiwira. <o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
Tak mampu tahan rasa hati. Yang marah. Yang penat. Yang sedih.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
Aku manusia.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
Tak bisa gembirakan kau dan kau selalu. <o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
Aku manusia.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
Tak mampu kesat air mata semua.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
Aku manusia.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
Yang bila tunduk pada kata hati dan emosi, lampiaskan semua.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
Mahu dengar pada kata aku sahaja. Aku tamak.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
Aku manusia.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
Yang pabila tunduk pada kata jiwa _iam. Akur.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
Fitrahku itu.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
Manakan aku melawan Dia? Yang tahu dan punya segala?<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
Aku manusia.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
Yang sakitkan kau dan kau dan kau.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
Maafkan aku.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
Aku manusia.<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
Maafkan aku<o:p></o:p></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
sekali lagi.<o:p></o:p></div>
<br />
<div class="MsoNormal">
<br /></div>
anakamalhttp://www.blogger.com/profile/06216141144056558739noreply@blogger.com0tag:blogger.com,1999:blog-2627329774201856682.post-88105446192528949742013-08-20T14:22:00.000+08:002013-08-20T14:22:11.885+08:00mereka memerhatikan kita....seorang guru , di pagi hari menerima anak muridnya di pintu pagar. menangis. menangis yang bukan perlahan. "ina nak ibu...ina nak ibu.." mendayu-dayu tangisannya. suaranya yang memang sedia serak-serak dan kuat, menjadikan volume tangisan itu di skala yang besar.<br />
<br />
setelah dipujuk beberapa ketika, si anak murid terdiam. cuma seketika. anginnya datang, tangisannya bergema kembali. si guru masih sabar melayan. buat kali yang ketiga, si guru akhirnya membiarkan. sudah tak larat nak memujuk-mujuk. si guru yang selalunya sabar dan lembut, hari ini hormonnya kurang stabil. anginnya boleh naik bila-bila masa. kesabarannya senipis lempeng pisang.<br />
<br />
di kelas, anak itu kembali menangis. disuruh duduk sahaja, air matanya kembali mengalir. kawan-kawan prihatin. "teacher, ina menangis." si guru memandang dan sekadar menegur, "ina, dah, dah tu. nanti petang ibu ambil la. ibu kan <i>work</i> hari ni." benar-benar takde <i>mood </i>nak memujuk hari ini, huh! kawan-kawan yang penyayang bertanya dan memujuk sendiri kawan yang tak henti-henti merengek. "ina, kenapa?" "ina nak ibu?" "ina janganlah nangis. kita tak nangis pun." sudah tak tak tahan mendengar tangisan yang berlarutan, si guru mengugut, "teacher tak nak kawan dengan orang yang menangis. kalau ina tak nangis , teacher kawan dengan ina." ugutan berhasil, namun cuma seketika.<br />
<br />
masa berlalu. tiba waktu rehat. ina dibiarkan sedari tadi dalam tangisan <i>on-off</i>nya. beberapa ketika berlalu, tiba-tiba si murid muncul di tepi guru. tersenyum-senyum. memegang baju guru. guru jadi hairan. "ina dah makan?" si murid mengangguk-angguk. duru terdiam. mencerna maklumat. maslow's hierarchy. "ina lapar ye tadi?" si murid mengangguk lagi. "ina lapar..."<br />
<br />
sangkanya panas hingga ke petang, rupanya gerimis mengundang di tengah hari. sedang guru sibuk memberi arahan dan menunuk ajar murid-murid di satu meja, tangisan ina bergema kembali.kali ini kuat sekali. "ina nak ayah...ina nak ayah...." suasana kelas memang begitu bising. meja yang si guru duduki juga bersimpongang dengan suara-suara anak gadis meminta guru itu dan ini, berbual sesama sendiri, dan merengek-rengek inginkan perhatian guru. suara si murid yang menangis memang benar-benar menambah kekacauan di meja itu.<br />
<br />
si guru jadi kurang sabar. dibiarkan dulu tangisan itu. "ina nak ayah...hukhukhuk..." sabar si guru yang tinggal senipis kulit bawang akhirnya koyak. pandangan tajam dihadiahkan buat murid. tangan dihempas kuat ke meja. "ina, sudah! stop crying! teacher dah penat dengar awak nangis. dah, dah!" sambil telunjuk dihalakan pada murid.<br />
<br />
kawan-kawan si murid yang berada di meja itu terdiam. masing-masing memandang si guru yang baru sahaja melampiaskan kemarahan. si guru yang selalu dianggap tidak garang, yang amarahnya juga selalu dipandang enteng, kali ini kelihatan benar-benar menunjukkan darjah kemarahannya yang tinggi.<br />
<br />
"teacher, tak baik lah macam tu." murid berambut panjang yang duduk di hadapan guru menegur. guru berpaling memandang yang menegur. "teacher dah penat dengar dia menangis dari pagi tadi, awak." si guru membela diri. sedang dalam hati, malu juga ditegur sebegitu. "janganlah marah ina, dia nak ayah dia." si rambut panjang menyambung. si guru menimbang-nimbang dalam hati. aku ni tak sabar betul, anak aku lagi pandai fikir.<br />
<br />
kawan di sebelah murid itu memegang bahu si murid, "ina nak ayah ye?" si murid mengangguk. si kawan berpaling menghadap si guru, "teacher, ina nak ayah dia." guru bangun. ingin membetulkan keadaan. wajib membetulkan persepsi murid dan menunjukkan mereka tindakan yang sewajarnya diambil. "ina, teacher minta maaf. teacher tak patut marah awak macam tu. ina jangan nangis dah ye. nanti petang ayah atau ibu ambil. ina makan, tidur, mandi, main, lepas tu ibu datang ambil ye?" tubuh murid dipeluk. menyalurkan kasih sayang dan pujukan. murid mengangguk kecil. "ina ada masalah dengan ibu ke? ibu ada cakap apa-apa dengan ina?" si murid menggeleng, "ina sayang ibu." "ye teacher tau, ibu pun sayang ina. petang nanti ibu ambil. dah, jangan nangis."<br /><br />si guru menarik perhatian si murid untuk membuat buku kerja yang terbentang di atas meja. mujur si murid mahu mendengar kata kali ini dan membuat tugasan yang diberikan.<br />
<br />
dan ketika kawan-kawannya pulang tengah hari itu, tangisan si murid bergema kembali. "ina...ina..." haihanakamalhttp://www.blogger.com/profile/06216141144056558739noreply@blogger.com0tag:blogger.com,1999:blog-2627329774201856682.post-81181244902895847092013-05-12T10:58:00.001+08:002013-05-12T11:02:09.215+08:00kalau dah jodoh...sana-sini rakyat jelata dah sibuk buat persiapan..<br />
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tukang-tukang masak istana bersibuk klung-kleng-klung-kleng di dapur,</div>
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tukang-tukang kebun bertungkus-lumus siapkan bonsai paling agung,</div>
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dayang-dayang ke sana ke mari menghias singgahsana,</div>
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awang-awang ke hulu ke hilir membeli barang mencukupkan yang perlu,</div>
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menteri-menteri mengedarkan jemputan buat dif-dif kehormat...</div>
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waduh..sibuk sekali hendak meraikan raja dan permaisuri sehari!<br />
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sehari je pun....</div>
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tapi preparation..hadoi..! hahaha</div>
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hemm...musim-musim cuti sekolah ni, memang bertebaranlah kenduri kahwin. kanan makan ayam masak merah, yang kiri pulak buat gulai lemak nangka. balik-balik rumah dah pening..banyak sangat makan daging.</div>
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kadang-kadang rasa ta'ajub jugak...dengan events dalam hidup manusia ni. Allah dah susun dengan baik sekali, cantik sekali aturannya. dari lahir, membesar jadi kanak-kanak, berkembang jadi dewasa, berjumpa dengan orang yang tup-tup, jadi suami atau isteri. pelik kan? (ke aku sorang je yang rasa pelik?huh) </div>
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kawin pulak, ada macam-macam jenis. ada yang memang bercinta dari zaman sekolah, ada yang berkenalan di U, ada yang berjumpa di tempat kerja, ada yang diperkenalkan saudara atau keluarga, ada yang jatuh cinta pandang pertama...ajaib, ajaib ! :)</div>
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walau macam mana pun caranya, kalau dah jodoh tu, takkan ke mana. ikan di laut, asam di darat, dalam belanga bertemu juga. </div>
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takdir tu dah tertulis. Allah dah siapkan semuanya untuk kita. tapi pelaksanaannya? hmm...boleh ke kita pilih? nak takdir kita terjadi dalam keadaan baik, atau sebaliknya?</div>
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jodoh...kita nak dapat dengan cara baik, atau tak baik?</div>
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kalau jodoh dengan si A, Tuhan dah kata memang dengan dia....tapi asbab perkenalan, jumpa di kelab malam...best ke? </div>
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kalau jodoh dengan si B, Tuhan dah kata memnag dialah orangnya...tapi sepanjang perkenalan, phone tak lekang dari tangan, gayut tiap-tiap hari...bagus ke?</div>
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kalau jodoh dengan si C, Tuhan kata memang itulah jodoh kamu...tapi semenjak bertunang, kalau tak jumpa sehari tak sah, jumpa depan pagar rumah pun jadilah, nak tengok muka je....ok ke?</div>
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aku ni bukanlah baik sangat...tapi setiap orang ada pengalaman..dan pengalaman mematangkan kita kan? :)</div>
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bercinta tak salah, tapi cara kita bercinta yang maybe salah. </div>
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ada rasa cinta tak salah, itu fitrah...tapi cara kita handle rasa cinta yang mungkin salah. </div>
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kalau hati dah berkenan, bawak-bawakla jumpa mak ayah. kalau rasa belum masanya lagi, belum bersedia, jaga-jagalah hati, supaya tak menyimpang, terkeluar dari landasan.</div>
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tak yah la SMS setiap masa, update status kat gf/bf setiap kali bangun tidur/makan/keluar....seriously, buang kredit, buang masa. </div>
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kalau dah ada yang kita suka, tanya dia betul-betul, ke mana arah tuju perhubungan. kalau sekadar nak berkawan, okey, buat biasa-biasa je. no heart feeling, no hard feeling. masa tak terbuang, hati tak sakit.</div>
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kalau dah jodoh......</div>
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anakamalhttp://www.blogger.com/profile/06216141144056558739noreply@blogger.com0tag:blogger.com,1999:blog-2627329774201856682.post-35566857419876262982013-01-17T03:06:00.000+08:002013-01-17T03:23:32.417+08:00melancholic mebeing a melancholic person is sometimes depressing..hehe.<br />
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it's not that i'm not being grateful for the person i am, it's just that being yourself is somehow tiring and depressing (in certain situations). believe it or not, we are always wearing mask in front of others. maybe not all, but i am. i only realized it after i learned a little bit about personality plus (ref: littauer), informally. </div>
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i am a melancholic + phlegmatic person, and for years i am being myself that it bothers some people around me, almost all the times. being a close friend to two sanguines for 4 years (alhamdulillah...still and until now), i've learned a lot from them. i now realized that i always wear the sanguine mask in public! it is not hypocrite for me, it is just you try to please people around you, to make sure that they are comfortable and happy having you around, insyAllah. even Prophet Muhammad (peace and mercy be upon him) has always being so kind and understanding, pleasing everyone around him although he is in sadness or in hurt, masyaAllah!<br />
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but sometimes, when u badly need yourself to be just you, it seems like a sin, just to do that. why? because they are some who do not recognize your personality, do not understand it or do not want to even know about it. being a melancholic and introvert also, i always want to have a private space and time for myself, but with the hectic schedule, it seems impossible to have that. result? fatigue me. phew, that doesn't sound nice, but surely, that's how i can describe myself now. maybe for other persons, especially cholerics, the workloads and jobs stacked in my trays are just like 'kacang', but for melancholic like me, all i need is ample time and space to reschedule myself, have some rest, and resume working. pity my students, i could not give them the best that they deserve. be patient darlings, teacher will come back. ajaa!! hahaha</div>
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no rambling, just hoping that there are more people outside who wish to learn and understand others's personality, so that some people can do things that they need to do badly without feeling guilty. wishing that some people will understand how others feel, and not blaming them for their feeling and actions. i is true that personality could not be blamed, but we can adjust and manage it, so that it can benefit us, not leading us to destruction, insyaAllah.</div>
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p/s: sorry for the grammar mistakes, and also the lengthy, confusing phrases. sorry for any mistakenly-used term or words, i'm not that good in English.</div>
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anakamalhttp://www.blogger.com/profile/06216141144056558739noreply@blogger.com0tag:blogger.com,1999:blog-2627329774201856682.post-31986056831369123292012-12-14T08:01:00.005+08:002012-12-14T08:01:48.854+08:00ulang tahunnyasemalam...<br />
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<span style="color: purple;">si dia</span> genap 24 tahun<br />
<br />
syukur ya Allah..<br />
<br />
Kau telah panjangkan usianya<br />
Kau berkati umurnya<br />
Kau murahkan rezekinya<br />
Kau permudahkan urusannya<br />
Kau lindungi dia<br />
<br />
<span style="color: purple;">si dia</span> yang selalu berada di hati<br />
menjadi teman pendengar lipur laraku<br />
memberi pandangan dan nasihat membimbing diri<br />
menegur khilaf dan salah yang mencacati<br />
mengundang gelak dan senyum di bibir kering<br />
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<span style="color: purple; font-size: large;">terima kasih awak</span><br />
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tanpa awak...<br />
saya bukanlah saya yang awak jumpa sekarang<br />
tanpa awak...<br />
saya bukanlah saya yang orang-orang di sekeliling saya kenal sekarang<br />
tanpa awak...<br />
saya masih saya yang dulu...<br />
yang kurang sabar<br />
yang kurang senyum<br />
yang kurang adab<br />
yang kurang sensitiviti<br />
yang kurang kepekaan<br />
yang kurang<br />
dan kurang<br />
dan kurang<br />
<br />
<span style="color: purple; font-size: large;">terima kasih Tuhan,</span><br />
<span style="color: purple; font-size: large;">Kau kirimkan dia kepadaku!</span><br />
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dan<br />
selamat ulang tahun kelahiran awak<br />
<b><span style="color: purple; font-size: large;">saya sayang awak!</span></b> :D<br />
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<span id="goog_176403899"></span><span id="goog_176403900"></span><br />
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<br />anakamalhttp://www.blogger.com/profile/06216141144056558739noreply@blogger.com1tag:blogger.com,1999:blog-2627329774201856682.post-19409140176787143472012-12-10T00:27:00.003+08:002012-12-10T00:29:22.626+08:00peluang berubah<div>
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Sedangkan pantai lagi berubah, inikan pula hati orang.</div>
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Hati manusia ni, dalam sesaat pun boleh berubah...setuju tak?</div>
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Kalau tadi cakap tak suka, tiba-tiba cakap suka, pernah jadi tak?</div>
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kalau semalam cakap tak nak, hari ni tuptup nak pulak, pernah jumpa?</div>
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Itulah kuasa Allah, Pemegang Hati.</div>
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Kun kataNya, beralihlah minat kita pada baju merah yang selama ini beria-ia kita kata buruk.</div>
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Kun kataNya, beralihlah hati kita pada si dia yang selama ini pandang mukanya pun kita tak mahu.</div>
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Kun kataNya, berubahlah cara kita menutup aurat, daripada separuh-separuh kepada yang sempurna menyejukkan mata.</div>
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Sungguh, soal hati ini terletak di tangan Dia.</div>
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Yang kita daya lakukan cumalah usaha dan usaha.</div>
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Memanjangkan permintaan dan harapan.</div>
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Menanti dengan sabar.</div>
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Seperti saya...</div>
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peluang dan petunjuk untuk berubah acapkali diundang Dia</div>
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tapi saya degil.</div>
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keras kepala.</div>
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cepat lupa.</div>
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lalai.</div>
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mujur saja Dia tak jemu memberi peringatan dan petunjuk.</div>
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menghadiahkan hidayah dan rahmat.</div>
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berubah ke arah apa yang saya susah sangat nak buat ni?</div>
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berubah untuk mengawal hati dan perasaan.</div>
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menjaga nafsu muda yang bergelora.</div>
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menjaga hati daripada lalai dan alpa dengan keseronokan bercinta.</div>
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menjaga lidah daripada mengucapkan kata-kata manis pada yang belum haknya.</div>
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menjaga suara daripada bermanja-manja dengan yang bukan empunya.</div>
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menjaga jari-jemari daripada bermain SMS yang sia-sia.</div>
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menjaga telinga daripada mendengar bicara yang belum masanya.</div>
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sudah berkali-kali Dia beri saya kesempatan berubah, saya ambil tapi saya lupa kemudiannya. </div>
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saya lalai.</div>
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saya ulangi kesilapan.</div>
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tapi Dia tak pernah jemu memberi peluang.</div>
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berubah itu sebenarnya tak susah. </div>
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yang lebih susah adalah untuk mengekalkannya.</div>
anakamalhttp://www.blogger.com/profile/06216141144056558739noreply@blogger.com0tag:blogger.com,1999:blog-2627329774201856682.post-46845063572941267492012-12-07T00:07:00.000+08:002012-12-07T00:07:19.551+08:00berubah + nafsubetol tak kalau saya kata, berubah ni susah?<br />
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berubah nak jadi jahat susah....<br />
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nak jadi baik lagilah susah, huh!<br />
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berubah dengan niat nak dapat redha Allah semata-mata?<br />
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pergh.....payah...payah....<br />
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payah apasal pulak?<br />
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sebab...dalam hati kita ni<br />
<br />
nafsu melimpah ruah, bermacam-macam jenis ada...<br />
<br />
nafsu nak dapat pujian...<br />
<br />
nafsu nak dapat sanjungan...<br />
<br />
nafsu nak dapat ganjaran...<br />
<br />
nafsu nak jadi femes amos...<br />
<br />
segala macam nafsu la boleh kata...<br />
<br />
macam sayalah...<br />
<br />
niat di hati tolong mak masak kat dapor, sebab nak ringankan beban mak. yelah, balik rumah bukan selalu, apalah salahnya turun dapor. nilah masanya pun nak kaut sebanyak-banyak pahala berbakti pada ibu bapa. tapi dalam pasang niat nak raih pahala dan redha Allah tu, tup tup dah siap hidang makanan, hati dah debar-debar, dah degup-degup tak tentu rentak. "cepatlah, cepatlah cakap lauk ayam masak kicap aku ni sedap. cepatlah ayah, komen lauk aku ni macam mak masak selalu." hah, tu, tu! kan dah jadi lain tu!<br />
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<br />
orang kalau buat sesuatu nak dapat redha Allah, dia akan ikhlas, tak mengharapkan ganjaran daripada perbuatannya.. tapi diri sendiri yang pandai bercakap tapi fail bab praktikal ni....cett! baru masak lauk masak kicap dah nak orang puji-puji...hemm...nafsu, nafsu!<br />
<br />
susah tak nak berubah?<br />
<br />
susah.....<br />
<br />
susah....<br />
<br />
tapi kalau tak cuba dari sekarang, macam mana nak berjaya?anakamalhttp://www.blogger.com/profile/06216141144056558739noreply@blogger.com1tag:blogger.com,1999:blog-2627329774201856682.post-5465579743145960712012-12-05T23:41:00.001+08:002012-12-05T23:42:18.386+08:00berubah kerana...?semua orang nak <span style="color: #6fa8dc; font-size: large;">berubah</span>...betul tak?<br />
<br />
mane ade orang tak nak...<br />
<br />
daripada kurang baik nak berubah jadi baik...<br />
daripada kurang ajar jadi orang terpelajar...<br />
daripada kurang cantik jadi cun melecun ngetop...eh eh<br />
<br />
kalau selalunya nakal, tapi tiba-tiba berubah jadi baik, sebab apa?<br />
<br />
<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjsjv1xjoVFDkQyVJjMsZof4iX_vsMTtJP2Ufmuxhh3zRQkAwQn8wnl_bVg8CuKYSqUlKFi60a-guV6xQu5MpsOPsxjg_v4b81RDUvDTqn172e2dWV5wpI5CR5p8b70tq1Wmml_a5Ps-dBk/s1600/dro0830l.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="261" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjsjv1xjoVFDkQyVJjMsZof4iX_vsMTtJP2Ufmuxhh3zRQkAwQn8wnl_bVg8CuKYSqUlKFi60a-guV6xQu5MpsOPsxjg_v4b81RDUvDTqn172e2dWV5wpI5CR5p8b70tq1Wmml_a5Ps-dBk/s320/dro0830l.jpg" width="320" /></a></div>
<br />
terkesan dengan leteran mak?<br />
<br />
kalau selalunya kurang ajar, tiba-tiba jadi terpelajar, sebab apa?<br />
<br />
kalau selalunya selekeh, kusut-masai, tiba-tiba jadi cantik, kacak macak, sebab apa?<br />
<br />
<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiQu9ecTPFTbywIilWm9SQPdQ-GQoH36RNsJmmxZodb88hUeMpL8cSFPogSOQk34U3RgFcfBhhptQJnRrXbhGJyE5eiAlgKN3F4ZvX0f51yQGdQMomOrVNi2ZW9a_tVFPmhcIsSd5kY9vcL/s1600/attractive_quote-13136.gif" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="200" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiQu9ecTPFTbywIilWm9SQPdQ-GQoH36RNsJmmxZodb88hUeMpL8cSFPogSOQk34U3RgFcfBhhptQJnRrXbhGJyE5eiAlgKN3F4ZvX0f51yQGdQMomOrVNi2ZW9a_tVFPmhcIsSd5kY9vcL/s200/attractive_quote-13136.gif" width="150" /></a></div>
<br />
nak tarik perhatian si dia yang diminati? <br />
<br />
pernah tak kita terfikir kita berubah sebab apa?<br />
<br />
<i>* garu-garu-kepala *</i><br />
<br />
ehmmm...sebab...sebab....<br />
<br />
sebab nak jadi baik, terpelajar, cantik dan kacak macak lah! <i>* senyum- bangga *</i><br />
<br />
hah..apa kata kali ni kita ubah <strike>headset</strike> mindset kita?<br />
<br />
kita berubah bukan semata-mata nak jadi baik, terpelajar, kacak, bla bla bla...<br />
<br />
tapi kita berubah sebab yang paling utama ialah kita nak.........<br />
<br />
n<span style="font-size: large;">a</span><span style="font-size: x-large;">k</span>.............<br />
<br />
nak dapat <span style="color: lime; font-size: large;">redha Allah</span>...<br />
<br />
nak<span style="color: magenta; font-size: large;"> Allah sayang</span> kita...<br />
<br />
nak <span style="color: red; font-size: large;">Allah dekat</span> dengan kita...<br />
<br />
nak Allah bagi<span style="color: #93c47d; font-size: large;"> rahmatNya</span> pada kita...<br />
<br />
nak Allah redha kita masuk<span style="color: yellow; font-size: large;"> syurgaNya </span>di akhirat nanti...<br />
<br />
<br />
Allahumma ameen!<br />
<br />
<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEj_fwlsTtOtVfHs3IebONTUBELXy3BWB7uiwyV-EGMT6KjGSGPe6y-Ucf8rwmf7fulBLsI6WdG9FfUgOePtfAHaQFXo9Fj8kHHC6ziSoblHAWLaTX7l8xlntZG1ju-ybmemGdnXh62GmB3s/s1600/Cute+muslim+kid+praying++(5).jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEj_fwlsTtOtVfHs3IebONTUBELXy3BWB7uiwyV-EGMT6KjGSGPe6y-Ucf8rwmf7fulBLsI6WdG9FfUgOePtfAHaQFXo9Fj8kHHC6ziSoblHAWLaTX7l8xlntZG1ju-ybmemGdnXh62GmB3s/s320/Cute+muslim+kid+praying++(5).jpg" width="239" /></a></div>
<br />
<br />anakamalhttp://www.blogger.com/profile/06216141144056558739noreply@blogger.com0tag:blogger.com,1999:blog-2627329774201856682.post-52159098173417422452012-11-13T13:39:00.000+08:002012-11-13T13:39:16.583+08:00kesayanganhati kita ni Tuhan jadikan muat untuk sayang semua orang di sekeliling kita...<br />
<br />
sayang Allah...<br />
<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhmF6AxeZdb8R7xtYMhh1bj8W5uLDZwOPL1CFCz7PCMysLG_rBIqW6zhjzNj5J36gJePfrd2i03Gp5JzCib132wIn5zfwZIDwc7f6mSZVtWUimnnrYKfLn2aobA0WQbDUSkwXDwummfdOth/s1600/luckydanbo_c9pjxf3b.jpg" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" height="320" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhmF6AxeZdb8R7xtYMhh1bj8W5uLDZwOPL1CFCz7PCMysLG_rBIqW6zhjzNj5J36gJePfrd2i03Gp5JzCib132wIn5zfwZIDwc7f6mSZVtWUimnnrYKfLn2aobA0WQbDUSkwXDwummfdOth/s320/luckydanbo_c9pjxf3b.jpg" width="320" /></a></div>
<br />
sayang Rasulullah...<br />
<br />
sayang ibu ayah...<br />
<br />
sayang adik beradik...<br />
<br />
sayang pasangan....<br />
<br />
sayang kawan-kawan...<br />
<br />
sayang anak-anak....<br />
<br />
sayang harta benda.....<br />
<br />
tapi semua kesayangan kita tu<br />
<br />
Tuhan bagi pinjam je...<br />
<br />
takkan kekal lama...<br />
<br />
kecuali Dia...<br />
<br />
dengan sayang dan kasihlah kita hidup di dunia...<br />
<br />
dengan cinta dan rindulah kita bertahan di dunia...<br />
<br />
kerana kesayangan itulah....<br />
<br />
<br />anakamalhttp://www.blogger.com/profile/06216141144056558739noreply@blogger.com0tag:blogger.com,1999:blog-2627329774201856682.post-88904865858374490892012-09-16T17:21:00.003+08:002012-09-16T17:21:32.707+08:00Jangan halang orang berfikir<span style="background-color: white; color: #333333; font-family: 'lucida grande', tahoma, verdana, arial, sans-serif; font-size: 12.727272033691406px; line-height: 17.999998092651367px;">memandang sesuatu dan terus membuat penilaian tentangnya memang mudah, tapi selalu juga sebenarnya andaian kita tersasar..kerana kita takkan boleh membaca minda dan jiwa seseorang, tanpa mengenalinya terlebih dahulu.</span><br />
<br style="background-color: white; color: #333333; font-family: 'lucida grande', tahoma, verdana, arial, sans-serif; font-size: 12.727272033691406px; line-height: 17.999998092651367px;" />
<span style="background-color: white; color: #333333; font-family: 'lucida grande', tahoma, verdana, arial, sans-serif; font-size: 12.727272033691406px; line-height: 17.999998092651367px;">ada yang berkata, kata-kata "jangan menilai isi daripada kulitnya" kurang relevan, </span><br />
<span style="background-color: white; color: #333333; font-family: 'lucida grande', tahoma, verdana, arial, sans-serif; font-size: 12.727272033691406px; line-height: 17.999998092651367px;">malah harus digantikan dengan "kulit itu memberi satu penilaian utama, diikuti dengan isinya"...</span><br />
<span style="background-color: white; color: #333333; font-family: 'lucida grande', tahoma, verdana, arial, sans-serif; font-size: 12.727272033691406px; line-height: 17.999998092651367px;">jug</span><br />
<div class="text_exposed_show" style="background-color: white; color: #333333; display: inline; font-family: 'lucida grande', tahoma, verdana, arial, sans-serif; font-size: 12.727272033691406px; line-height: 17.999998092651367px;">
a "kulit dan isi harus sama kualiti, jangan yang satu baik tapi yang satu lagi buruk"<br />
<br />
tetapi..bagaimana pula dengan mereka yang menilai kulit daripada perspektif mereka yang satu...tanpa memikirkan yang mahu ditonjolkan sebenarnya daripada perspektif yang satu lagi?<br />
<br />
jangan mudah berkata "benda ni jangan dibuat main. aku tak suka kau main-mainkan hukum" atau...<br />
<br />
"kau ni tak faham-faham lagi ye. isu ni tak patut dibincangkan"<br />
<br />
sedangkan sebenarnya pihak yang satu lagi hanya mengeluarkan komentar...sindiran...pernyata<wbr></wbr><span class="word_break" style="display: inline-block;"></span>an yang tidak bermaksud langsung membawa kepada perdebatan.<br />
<br />
jangan halang orang untuk berfikir, tapi bimbinglah dia.<br />
<br />
seni menulis dan berbicara itu sangatlah banyak...jangan sempitkan pemahaman kita hanya pada satu cara.</div>
<br />
<br />
<div class="text_exposed_show" style="background-color: white; color: #333333; display: inline; font-family: 'lucida grande', tahoma, verdana, arial, sans-serif; font-size: 12.727272033691406px; line-height: 17.999998092651367px;">
<br /></div>
<br />
<br />anakamalhttp://www.blogger.com/profile/06216141144056558739noreply@blogger.com0tag:blogger.com,1999:blog-2627329774201856682.post-55385317672244148512012-09-11T21:47:00.001+08:002012-09-11T21:47:46.640+08:00Bila Waktu Telah Berakhir<div class="cbox">
Bagaimana kau merasa bangga<br />
Akan dunia yang sementara<br />
Bagaimanakah bila semua hilang dan pergi<br />
Meninggalkan dirimu<br />
<br />
Bagaimanakah bila saatnya<br />
Waktu terhenti tak kau sadari<br />
Masikah ada jalan bagimu untuk kembali<br />
Mengulangkan masa lalu<br />
<br />
Dunia dipenuhi dengan hiasan<br />
Semua dan segala yang ada akan<br />
Kembali padaNya<br />
<br />
Bila waktu tlah memanggil<br />
Teman sejati hanyalah amal<br />
Bila waktu telah terhenti<br />
Teman sejati tingallah sepi</div>
<div class="cbox">
</div>
<div class="cbox">
:: OPICK ::</div>
anakamalhttp://www.blogger.com/profile/06216141144056558739noreply@blogger.com0tag:blogger.com,1999:blog-2627329774201856682.post-30455120066021200622012-08-08T16:20:00.001+08:002012-08-08T16:21:48.060+08:00titik kehidupansetiap titik kehidupan di alam ini adalah milik Tuhan<br />
telah dicatat sebelum nafas pertamanya...<br />
seluruh detik kehidupannya menanti.<br />
udara dan tenaga telah dijanjikan Dia<br />
air mata dan ketawa ria pada tangan yang memilih.<br />
pada setiap ni'mat dan nikmat hidupnya<br />
Tuhan sisipkan tarbiah, pengajaran dan kasih sayang.<br />
sampai masa,<br />
jarum waktu menamatkan tugas<br />
tibalah ketika bertemu Rabbnya.<br />
miliknya tersayang dilepas pergi<br />
kerana semua cuma pinjaman.<br />
moga bertemu di syurga nanti...<br />
jika dosa dan amal tolih tak memberati.<br />
<br />
<div class="separator" style="clear: both; text-align: center;">
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<br />
<br />anakamalhttp://www.blogger.com/profile/06216141144056558739noreply@blogger.com0tag:blogger.com,1999:blog-2627329774201856682.post-29054638858511976352012-07-16T18:08:00.002+08:002012-07-16T18:08:22.464+08:00Treating Islamophobia<br />
<div class="MsoNormal" style="line-height: 150%; text-align: justify;">
<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt; line-height: 150%;">Islamophobia
and anti-Americanism have arisen in line with the series of shocking events
that have taken place in recent years. Be it the war in Afghanistan and Iraq, the
non-stop searching for Osama bin Laden, the suicide bombing in certain places,
or the discrimination towards Muslims around the world, those factors have
contributed to the actively progressing Islamophobia and anti-Americanism. <o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 150%; text-align: justify; text-indent: 36.0pt;">
<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt; line-height: 150%;"><br /></span></div>
<div class="MsoNormal" style="line-height: 150%; text-align: justify; text-indent: 36.0pt;">
<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt; line-height: 150%;">Shryock
(2010) highlighted that though Islamophobia is well linked to the contemporary
Americans and Europeans, nevertheless people of countries in the world are also
posing the same degree of threats to the minority Muslims; these includes
China, India, and several African countries. However, as Americans are the most
apparent party in this sense,
Islamophobia among Americans is highly recognised; particularly in the form of
mosque vandalism, hate crimes against individuals thought to be Muslims,
sensational press coverage of “the Muslim threat” and the selected policing and surveillance of
Muslim communities (Shryock, 2010). Anti-Americanism, on the other hand, has
began much earlier in many countries, for instance Phillipines, African
countries and and also some European countries for various reasons; by and
large economy and politics (Seesemann, 2006; O’Connor ed., 2007). However, anti-Americanism among Muslims in
the present context is highly boosted by the fear and prejudice imposed towards
Muslims. <span style="color: red;"><o:p></o:p></span></span></div>
<div class="MsoNormal" style="line-height: 150%; text-align: justify; text-indent: 36.0pt;">
<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt; line-height: 150%;"><br /></span></div>
<div class="MsoNormal" style="line-height: 150%; text-align: justify; text-indent: 36.0pt;">
<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt; line-height: 150%;">Muzammil
Siddiqi in his article, “We Should Build on the Great Values Shared by All
Religions” talked mainly about the issue of curing Islamophobia and
anti-Americanism. The stated article which has been published in 2007 by Amana
Publication, Maryland together with other articles in a compilation; “
Islamophobia and Anti-Americanism: Causes and Remedies” edited by Mohamed Nimar
emphasised on the common values shared by people of all religions as the
factors in treating Islamophobia and anti-Americanism.<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 150%; text-align: justify; text-indent: 36.0pt;">
<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt; line-height: 150%;"><br /></span></div>
<div class="MsoNormal" style="line-height: 150%; text-align: justify; text-indent: 36.0pt;">
<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt; line-height: 150%;">Muzammil
Siddiqi saw that Islamophobia and anti-Americanism have created a large gap
between the two community involved; Muslims and Americans. As the title of the
article reflects, he in his writing has proposed on the importance of values
shared by all religions as the </span><span style="background-color: white; font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 150%;">foundation
to live in the world’s community, in peace and tranquility. For Muzammil,
because of these two influential positions, many people on both sides of the
stream have now believed that they have nothing in common.</span></div>
<div class="MsoNormal" style="line-height: 150%; text-align: justify; text-indent: 36.0pt;">
<span style="background-color: white; font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 150%;"><br /></span></div>
<div class="MsoNormal" style="line-height: 150%; text-align: justify; text-indent: 36.0pt;">
<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt; line-height: 150%;">The
author did not agree with extremism; in which the idea that “we” are different
from “them” is applied, and as “we” are good and “they” are evil, “we” must
control and hate “them”. This situation can be referred to as social
categorization as discussed in social psychology. Social categorization is
defined as the tendency to divide the social world into separate categories;
the in-group (us) and the various out-groups (them) (Baron, Byrne &
Branscombe, 2006). The divisions are more likely to be based on differences
between the groups; in term of religion, culture, language, or even the way of
dressing.<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 150%; text-align: justify; text-indent: 36.0pt;">
<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt; line-height: 150%;"><br /></span></div>
<div class="MsoNormal" style="line-height: 150%; text-align: justify; text-indent: 36.0pt;">
<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt; line-height: 150%;"> As it is in nature for a person to has a
tendency towards another who shares similarities with him, that person is more
likely to perceive the others that are in the in-group in favorable terms,
while the person of the out-group is perceived more negatively (Baron et. al.,
2006). This attitude will eventually leads to prejudice and discrimination, the
social ailments that can produce dissonance and violence. And this is what had
been revealed by Muzammil. <o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 150%; text-align: justify; text-indent: 36.0pt;">
<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt; line-height: 150%;"><br /></span></div>
<div class="MsoNormal" style="line-height: 150%; text-align: justify; text-indent: 36.0pt;">
<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt; line-height: 150%;">Islamophobia
and anti-Americanism is the effect of social categorization which then leads to
the prejudice among both social groups. The Americans see Muslims as terrorist
and culprits, and Muslims retaliate. The “us” and “them” idea has totally
dominating the minds of both social groups thus create ravine between Muslims
and Americans, eventually putting them on with the glasses which reflect
nothing but total dissimilarity. In contrary, the author believed that all people
have many things in common. They share the same common sense, common humanity,
concerns, issues and problems as they are normal human being. <span style="color: red;"><o:p></o:p></span></span></div>
<div class="MsoNormal" style="line-height: 150%; text-align: justify;">
<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt; line-height: 150%;">Muzammil
supported his claim (of people sharing values regardless of religion believed)
by comparing the Ten Commandments in Judaism with verses from Qur’an bringing
the same meaning. He totally agreed with the Ten Commandments as when compared
to the verses from Qur’an, both show similarity in promoting moral values and
principles. For example, he linked </span><span style="background-color: white; font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 150%;">the
verse “ Thou shalt have no other gods before me” in the Old Testament (Exodus)
with the verse from al-Qur’an, “Do not associate another deity with God.” This
is exactly true as both Books are the revelation of Allah for His Messangers.
The split came when the followers deviated from the true teachings.</span></div>
<div class="MsoNormal" style="line-height: 150%; text-align: justify;">
<span style="background-color: white; font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 150%;"><br /></span></div>
<div class="MsoNormal" style="line-height: 150%; text-align: justify; text-indent: 36.0pt;">
<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt; line-height: 150%;">The
author brought forward evidences from books reflecting the values shared by all
people regardless of the beliefs hold or culture resided in. From his
observation upon the golden rule in various traditions, Muzammil concluded that
all religions promote the same values. Though they talk in different styles and
languages but they are actually similar at the core. Morality is the highest
value uphold by the religion. <o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 150%; text-align: justify; text-indent: 36.0pt;">
<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt; line-height: 150%;"><br /></span></div>
<div class="MsoNormal" style="line-height: 150%; text-align: justify; text-indent: 36.0pt;">
<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt; line-height: 150%;">This
shows that all human is in fact sharing the same desire and need; to have a
good and harmony living. It is supported by Maslow (as cited in Slater, Hocking
and Loose, 2003) whom humanistic theory put forward the idea of every human is
driven by his inner need known as self actualization. This need is the highest
one, pursue by all after they had successfully achieved the four basic former
needs; physiological needs, safety and security, love and belongingness, and
esteem. This is a sign of the Greatness
of The Only God for creating human in unity despite the diversity shown. <i>Subhanallah.
<span style="color: red;"><o:p></o:p></span></i></span></div>
<div class="MsoNormal" style="line-height: 150%; text-align: justify; text-indent: 36.0pt;">
<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt; line-height: 150%;"><i><br /></i></span></div>
<div class="MsoNormal" style="line-height: 150%; text-align: justify; text-indent: 36.0pt;">
<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt; line-height: 150%;">Going
back to the issue of Islamophobia and anti-Americanism, both should have not
been issues at the first place as for Muzammil, the Westerners and Muslims have
lived and worked together for a long time; indicating tolerance and parallelism
as a community should have taken place. The only thing to do now is to sit
together and understand these things, and more importantly to practice the
values preached. <o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 150%; text-align: justify; text-indent: 36.0pt;">
<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt; line-height: 150%;"><br /></span></div>
<div class="MsoNormal" style="line-height: 150%; text-align: justify; text-indent: 36.0pt;">
<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt; line-height: 150%;">But,
as promoting indifferences between religions, Muzammil asserted that there are
things which we as Muslims should stand by our own. Those things are things
that distinct Islam from other religions in the world. Although other religions
may talk on those values, but Islam put a very great emphasis on them, namely;
life, family, sobriety, modesty, freedom ad tolerance. <o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 150%; text-align: justify; text-indent: 36.0pt;">
<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt; line-height: 150%;"> </span><span style="background-color: white; font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 150%; text-indent: 36pt;"> </span></div>
<div class="MsoNormal" style="line-height: 150%; text-align: justify; text-indent: 36.0pt;">
<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt; line-height: 150%;">Islam
emphasizes family as the most important social institution. Islam emphasizes
the importance of preserving dignity by abstaining from sexual relations before
marriage. Islam also discourages divorce as the risks of it outweighed the
benefit. These points reflect the importance of marriage and family as one of
the most important school for every person. Family is where a person learns
about love, sadness, scarification and happiness. It is contrary with
Christianity where monks and nuns are not allowed to get married. Rejection of
the human’s need in having partner and offspring in the form of marriage will
defect human’s physiological and psychological balance (Glenn, 1975;Gove,
Hughes & Style, 1983) . <o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 150%; text-align: justify; text-indent: 36.0pt;">
<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt; line-height: 150%;"><br /></span></div>
<div class="MsoNormal" style="line-height: 150%; text-align: justify; text-indent: 36.0pt;">
<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt; line-height: 150%;">Islam
has a very strict stand regarding intoxicant. Islam highly discourages all
intoxicating drink and drugs to keep the mind clear; preserving the value of
sobriety. Though peoples have different thoughts on intoxicants but Islam
prohibit Muslims to involve as it will ruin the gift of God that is human’s
mind. <o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 150%; text-align: justify; text-indent: 36.0pt;">
<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt; line-height: 150%;"><br /></span></div>
<div class="MsoNormal" style="line-height: 150%; text-align: justify; text-indent: 36.0pt;">
<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt; line-height: 150%;">Clearly
Islam promotes tolerance. According to Muzammil, Islam believes that people
should be allowed to express their views without disrespecting others. Islam
believes that other people’s religion, culture, and heritage should be fully
respected. Whether we agree or not with someone, we should respect their
religion, sacred personalities, sacred scriptures, culture and heritage.
Respect is paid with respect. If we want others to respect Islam, we should
respect them first. Respect and tolerance do not mean accepting. Both terms
indicate different meaning. As depicted through the construction of the first
Islamic state, Islam respected the non-Muslims resided in Madinah al-Munawwarah
by leaving them to practice their own religion and tradition, but together they
also need to obey the Islamic leadership, let alone the Muslims to practice the
tenets and teachings of Islam. <o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 150%; text-align: justify; text-indent: 36.0pt;">
<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt; line-height: 150%;"><br /></span></div>
<div class="MsoNormal" style="line-height: 150%; text-align: justify; text-indent: 36.0pt;">
<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt; line-height: 150%;">Muzammil
came with the suggestion of reasserting these six values via education and
media as these values are really vital as fundamental moral guidelines to
improve the society. Enforcing these values through law and rules, besides
providing active models in the society, along with continuous intercultural
dialogue are seen as efficient efforts in bringing back the society into unity
and harmony. <o:p></o:p></span></div>
<div align="right" class="MsoNormal" style="line-height: 150%; text-align: right;">
<br /></div>
<div class="MsoNormal" style="line-height: 150%; text-align: justify; text-indent: 36.0pt;">
<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt; line-height: 150%;">He
pinpointed that neither Islamophobia nor anti-Americanism will bring benefit to
the society and humanity in general. Discussions and dialogues for him, is the
best way to help humanity by searching for shared values. Overcoming both stigmas is only relevant with
open mind and heart. <o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 150%; text-align: justify; text-indent: 36.0pt;">
<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt; line-height: 150%;"><br /></span></div>
<div class="MsoNormal" style="line-height: 150%; text-align: justify; text-indent: 36.0pt;">
<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt; line-height: 150%;">From
my humble opinion, Muzammil has proposed a brilliant yet effective<span style="color: red;"> </span>suggestion in treating these social ailments. Finding
harmony and parallelism in all religions is not as easy as planting a seed.
Calling peoples of all religions, especially the leaders and scholars to
discuss and find similarities in values shared by all is indeed the best way to
alleviate the developing bad reputation of both Muslims and Westerners in the
eyes of each other, thus promoting global unity and harmony. <o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 150%; text-align: justify; text-indent: 36.0pt;">
<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt; line-height: 150%;"><br /></span></div>
<div class="MsoNormal" style="line-height: 150%; text-align: justify; text-indent: 36.0pt;">
<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt; line-height: 150%;">However,
as anti-Americanism is not a problem evolved from the 11/9 incident, rather it
has arose long ago in history; treatment of it is not as easy as finding
similarities between communities involved. The author should consider the
relevancy of implementing strategies proposed to cure anti-Americanism as this
is a global problem and not little event has occurred in developing this stigma
among world’s community. <o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 150%; text-align: justify; text-indent: 36.0pt;">
<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt; line-height: 150%;"><br /></span></div>
<div class="MsoNormal" style="line-height: 150%; text-align: justify; text-indent: 36.0pt;">
<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt; line-height: 150%;">To
wrap up, Islamophobia and anti-Americanism are global problems that need
serious attention as it affect the world’s community. Politicians and
academicians are among the most influential people whom action and ideas are
really needed and influential in solving these problems. Treating Islamophobia
and anti-Americanism will end the prejudice wafted in the world’s atmosphere,
thus help promoting a better, harmony global community. <o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 150%;">
<br /></div>
<div class="MsoNormal" style="line-height: 150%;">
<br /></div>
<div class="MsoNormal" style="line-height: 150%;">
<br /></div>
<div class="MsoNormal" style="line-height: 150%;">
<b><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt; line-height: 150%;">References<o:p></o:p></span></b></div>
<div class="MsoNormal">
<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">Baron, R.A.,
Byrne, D. & Branscombe, N.R. (2006). <i>Social psychology, (11th ed).</i>.
Boston: Pearson / Allyn & Bacon.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"><br /></span></div>
<div class="MsoNormal">
<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">Glenn, N.D.
(1975). The contribution of marriage to the psychological well-being of males
and females. <i>Journal of marriage and family, 37 (3). </i>594-600. Retrieved
from <a href="http://www.jstor.org/pss/350523">http://www.jstor.org/pss/350523</a><o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">Gove, W.R.,
Hughes, M., & Style, C. B. (1983). Does marriage have positive effects on the
psychological well-being of the individual?. <i>Journal of health and social
behavior, 24.</i>122-131. Retrieved from </span><a href="http://www.jstor.org/pss/2136639">http://www.jstor.org/pss/2136639</a></div>
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<br /></div>
<div class="MsoNormal">
<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">O’Connor, B.
(2007). <i>Anti-Americanism: history,
causes, themes, (Vol. 3). </i>United States of America: Greenwood World
Publishing. Retrieved from </span><a href="http://books.google.com/books?id=Jq4FMb47AnEC&pg=PA37&dq=anti-americanism,+o'connor&hl=ar&ei=XuotTbi4BszsrQev1qXcCg&sa=X&oi=book_result&ct=result&resnum=1&ved=0CCUQ6AEwAA#v=onepage&q&f=false">http://books.google.com/books?id=Jq4FMb47AnEC&pg=PA37&dq=anti-americanism,+o'connor&hl=ar&ei=XuotTbi4BszsrQev1qXcCg&sa=X&oi=book_result&ct=result&resnum=1&ved=0CCUQ6AEwAA#v=onepage&q&f=false</a><span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"><o:p></o:p></span></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">Seesemann, R.
(2006). Anti-Americanism in Africa: a
historical overview. In S. Faath (eds.), <i>Anti-Americanism
in the Islamic world. </i>United States of America: Markus Wiener Publishers.
Retrieved from </span><a href="http://books.google.com/books?id=6t2-KTobVX4C&pg=PA197&dq=anti-americanism,+seesemann&hl=ar&ei=B-gtTfLOKY_BcdzVsdkH&sa=X&oi=book_result&ct=result&resnum=1&ved=0CCUQ6AEwAA#v=onepage&q=anti-americanism%2C%20seesemann&f=false">http://books.google.com/books?id=6t2-KTobVX4C&pg=PA197&dq=anti-americanism,+seesemann&hl=ar&ei=B-gtTfLOKY_BcdzVsdkH&sa=X&oi=book_result&ct=result&resnum=1&ved=0CCUQ6AEwAA#v=onepage&q=anti-americanism%2C%20seesemann&f=false</a></div>
<div class="MsoNormal">
<br /></div>
<div class="MsoNormal">
<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">Shryock, A.
(2010). Islam as an object of fear and affection. In A. Shryock (eds.), <i>Islamophobia/Islamophilia: beyond the politics
of enemy and friend. </i>United States of America: Indiana University Press.Retrieved
from </span><a href="http://books.google.com/books?id=QdamRHJ3dxUC&printsec=frontcover&dq=islamophobia,+shryock&hl=ar&ei=0OctTe22MYiucJ3t0O8H&sa=X&oi=book_result&ct=result&resnum=1&ved=0CCgQ6AEwAA#v=onepage&q&f=false">http://books.google.com/books?id=QdamRHJ3dxUC&printsec=frontcover&dq=islamophobia,+shryock&hl=ar&ei=0OctTe22MYiucJ3t0O8H&sa=X&oi=book_result&ct=result&resnum=1&ved=0CCgQ6AEwAA#v=onepage&q&f=false</a></div>
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<br /></div>
<div class="MsoNormal">
<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">Siddiqi, M.
(2007). We should build on the great values shared by all religions. In M.
Nimar (eds.), <i>Islamophobia and anti-americanism: causes and remedies.</i>Maryland:
Amana Publication.<o:p></o:p></span></div>
<div class="MsoNormal">
<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;"><br /></span></div>
<div class="MsoNormal">
<span style="font-family: "Times New Roman","serif"; font-size: 12.0pt;">Slater, A.,
Hocking, I. & Loose, J. (2003). Theories and issues in child development.
In A. Slater & G. Bremner (eds.), <i>An introduction to developmental
psychology. </i>United Kingdom: Blackwell Publishing Ltd. Retrieved from </span><a href="http://books.google.com/books?id=5jJAbcK11QgC&printsec=frontcover&dq=developmental+psychology,+slater&hl=ar&ei=wOotTaWbNormrAem2IWNCg&sa=X&oi=book_result&ct=result&resnum=1&ved=0CCUQ6AEwAA#v=onepage&q&f=false">http://books.google.com/books?id=5jJAbcK11QgC&printsec=frontcover&dq=developmental+psychology,+slater&hl=ar&ei=wOotTaWbNormrAem2IWNCg&sa=X&oi=book_result&ct=result&resnum=1&ved=0CCUQ6AEwAA#v=onepage&q&f=false</a></div>
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<br /></div>anakamalhttp://www.blogger.com/profile/06216141144056558739noreply@blogger.com0tag:blogger.com,1999:blog-2627329774201856682.post-5907025341253661462012-06-14T00:02:00.003+08:002012-06-14T00:05:49.945+08:00al-Ghazali's Theory of Knowledge<br />
<i style="line-height: 24px;"><span class="Apple-style-span" style="font-family: 'Times New Roman', serif;">This is a paper written </span><span class="Apple-style-span" style="font-family: 'Times New Roman', serif; font-size: 16px; line-height: 18px;">as a partial fulfillment to the requirement of History of Islamic Philosophy subject. Any citation is allowed as long as it does not breach the rules and ethics, and please do not plagiarise.</span></i><br />
<br />
<br />
<br />
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<span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 200%;">Abu Hamid Muhammad Ibn Muhammad Al-Gha</span><span style="font-family: 'AHT Times New Roman', serif; font-size: 12pt; line-height: 200%;">zÉ</span><span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 200%;">l</span><span style="font-family: 'AHT Times New Roman', serif; font-size: 12pt; line-height: 200%;">Ê</span><span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 200%;">
was born in 1058, in </span><span style="font-family: 'AHT Times New Roman', serif; font-size: 12pt; line-height: 200%;">Ù</span><span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 200%;">us, Persia, near the
modern Meshad in eastern Iran. His family was Persian, of modest means, had a
reputation for learning, and displayed an open tendency towards Sufism. Al-Gha</span><span style="font-family: 'AHT Times New Roman', serif; font-size: 12pt; line-height: 200%;">zÉ</span><span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 200%;">l</span><span style="font-family: 'AHT Times New Roman', serif; font-size: 12pt; line-height: 200%;">Ê</span><span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 200%;">’s
father died while he was very young; a friend of his father’s who was also a
mystic (<i>Sufi</i>) raised al-Gha</span><span style="font-family: 'AHT Times New Roman', serif; font-size: 12pt; line-height: 200%;">zÉ</span><span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 200%;">l</span><span style="font-family: 'AHT Times New Roman', serif; font-size: 12pt; line-height: 200%;">Ê</span><span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 200%;">
and his brother (Latefah, 2001).<o:p></o:p></span></div>
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<span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 200%;"><br /></span></div>
<div class="MsoNormal" style="line-height: 200%; margin-bottom: .0001pt; margin-bottom: 0cm; text-indent: 36.0pt;">
<span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 200%;">As he was a theologian, jurist, philosopher
and Sufi mystic, al-Gha</span><span style="font-family: 'AHT Times New Roman', serif; font-size: 12pt; line-height: 200%;">zÉ</span><span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 200%;">l</span><span style="font-family: 'AHT Times New Roman', serif; font-size: 12pt; line-height: 200%;">Ê</span><span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 200%;">
is a towering figure in the history of Islam and a pivotal thinker within its
philosophical tradition. He is often blamed –somewhat hyperbolically- for
bringing Islamic philosophy to an ultimate end (Groff & Leaman, 2007).<o:p></o:p></span></div>
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<span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 200%;"><br /></span></div>
<div style="line-height: 200%; margin-bottom: .0001pt; margin: 0cm; text-indent: 36.0pt;">
The
eventful life of al-Gha<span style="font-family: 'AHT Times New Roman', serif;">zÉ</span>l<span style="font-family: 'AHT Times New Roman', serif;">Ê</span>can be divided into three
major periods. The first was the period of learning; first in his home town of <span style="font-family: 'AHT Times New Roman', serif;">Ù</span>us in Persia, then in
Gurgan and finally in Nishapur. After the death of his teacher, Im<span style="font-family: 'AHT Times New Roman', serif;">É</span>m al-<span style="font-family: 'AHT Times New Roman', serif;">×</span>ar<span style="font-family: 'AHT Times New Roman', serif;">a</span>mayn Al-Juwayn<span style="font-family: 'AHT Times New Roman', serif;">Ê</span> (the great Ash‛arite
theologian), al-Gha<span style="font-family: 'AHT Times New Roman', serif;">zÉ</span>l<span style="font-family: 'AHT Times New Roman', serif;">Ê</span> moved to the court
of Nizam al-Mulk, the powerful vizir of the Seljuq Sultans, who eventually
appointed him head of the Nizamiyyah College at Baghdad in AH 484/AD 1091
(Kojiro, 2008).</div>
<div style="line-height: 200%; margin-bottom: .0001pt; margin: 0cm; text-indent: 36.0pt;">
<br /></div>
<div style="line-height: 200%; margin-bottom: .0001pt; margin: 0cm; text-indent: 36.0pt;">
The
second period of al-Gha<span style="font-family: 'AHT Times New Roman', serif;">zÉ</span>l<span style="font-family: 'AHT Times New Roman', serif;">Ê</span>’s life was his
brilliant career as the highest-ranking orthodox ‘doctor’ of the Islamic
community in Baghdad (AH 484-8/AD 1091-5). This period was short but
significant. During this time, as well as lecturing on Islamic jurisprudence at
the College, he was also busy refuting heresies and responding to questions from
all segments of the community (Kojiro, 2008).</div>
<div style="line-height: 200%; margin-bottom: .0001pt; margin: 0cm; text-indent: 36.0pt;">
<br /></div>
<div style="line-height: 200%; margin-bottom: .0001pt; margin: 0cm; text-indent: 36.0pt;">
During
this productive period he wrote <i>The Intentions of the Philosophers</i> (<i>Maq</i><i><span style="font-family: 'AHT Times New Roman', serif;">ÉÎ</span>id al-Fal</i><i><span style="font-family: 'AHT Times New Roman', serif;">É</span>sifa</i>), which
offered a clear, accurate exposition of the <i>mashsha’i</i> or Peripatetic
philosophers (first and foremost, IbnSina). This was soon followed by his
monumentally important <i>Incoherence of the Philosophers</i> (<i>Tah</i><i><span style="font-family: 'AHT Times New Roman', serif;">É</span>fut al-Fal</i><i><span style="font-family: 'AHT Times New Roman', serif;">É</span>sifa</i>), which
critiqued twenty of their most problematic claims. (Groff & Leaman, 2007)</div>
<div style="line-height: 200%; margin-bottom: .0001pt; margin: 0cm; text-indent: 36.0pt;">
<br /></div>
<div style="line-height: 200%; margin-bottom: .0001pt; margin: 0cm; text-indent: 36.0pt;">
After
four years of teaching in Baghdad, al-Gha<span style="font-family: 'AHT Times New Roman', serif;">zÉ</span>l<span style="font-family: 'AHT Times New Roman', serif;">Ê</span> underwent a profound
spiritual crisis that led him to question the validity of both sense experience
and reason and even temporarily rendered him unable to speak. Finally, he
renounced his academic career and worldly ambitions and left Baghdad (Groff
& Leaman, 2007).</div>
<div style="line-height: 200%; margin-bottom: .0001pt; margin: 0cm; text-indent: 36.0pt;">
<br /></div>
<div style="line-height: 200%; margin-bottom: .0001pt; margin: 0cm; text-indent: 36.0pt;">
This
event marked the beginning of the third period of his life, that of retirement
(AH 488-505/AD 1095-1111), but which also included a short period of teaching
at the Nizamiyyah College in Nishapur. After leaving Baghdad, he wandered as a
Sufi in Syria and Palestine before returning to <span style="font-family: 'AHT Times New Roman', serif;">Ù</span>us,
where he was engaged in writing his spiritual autobiography,<i> The Deliverance
from Error</i> (<i>al-Munqidh min al-</i><i><span style="font-family: 'AHT Times New Roman', serif;">Ö</span>al</i><i><span style="font-family: 'AHT Times New Roman', serif;">É</span>l</i>), Sufi
practices and teaching his disciples until his death. (Kojiro<a href="http://www.blogger.com/blogger.g?blogID=2627329774201856682" name="_GoBack"></a>,
2008)</div>
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<br /></div>
<div style="line-height: 200%; margin-bottom: .0001pt; margin: 0cm; text-indent: 36.0pt;">
In
his work -<i>Al-Munqidh min al-</i><i><span style="font-family: 'AHT Times New Roman', serif;">Ö</span>al</i><i><span style="font-family: 'AHT Times New Roman', serif;">É</span>l</i>-, al-Gha<span style="font-family: 'AHT Times New Roman', serif;">zÉ</span>l<span style="font-family: 'AHT Times New Roman', serif;">Ê</span> detailed his quest
for certain knowledge about reality, which led him from theology to philosophy
to the esotericism of the Ism<span style="font-family: 'AHT Times New Roman', serif;">É</span>‛ilis
to Sufi mysticism. Like his earlier engagement with philosophy, al-Gha<span style="font-family: 'AHT Times New Roman', serif;">zÉ</span>l<span style="font-family: 'AHT Times New Roman', serif;">Ê</span>’s mystical turn had
wide-ranging and complementary effects. On the one hand, his sober, responsible
appropriation of Sufism made mysticism respectable in the eyes of orthodox
traditionalists; on the other, it helped to revitalize the stultified Islam of
his time. Al-Gha<span style="font-family: 'AHT Times New Roman', serif;">zÉ</span>l<span style="font-family: 'AHT Times New Roman', serif;">Ê</span>’s magnum opus, <i>Revival
of the Religious Sciences </i>(<i>I</i><i><span style="font-family: 'AHT Times New Roman', serif;">Í</span>ya’
‛Ul</i><i><span style="font-family: 'AHT Times New Roman', serif;">Ë</span>m
al-D</i><i><span style="font-family: 'AHT Times New Roman', serif;">Ê</span>n</i>)
exemplifies this mutual enrichment (Groff & Leaman, 2007).</div>
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<br /></div>
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<b>Knowledge :
General Discussion<o:p></o:p></b></div>
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<b><br /></b></div>
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<span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 200%;">Knowledge is one of the most important
themes in Islam. Islam put knowledge on the highest stage; a very special
place. In Islamic point of view, knowledge is from God and revelation (<i>wahy)</i>.
It is proved by evidence from Qur</span><span style="font-family: 'AHT Times New Roman', serif; font-size: 12pt; line-height: 200%;">É’</span><span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 200%;">nic
verse in S</span><span style="font-family: 'AHT Times New Roman', serif; font-size: 12pt; line-height: 200%;">Ë</span><span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 200%;">rah al-</span><span style="font-family: 'AHT Times New Roman', serif; font-size: 12pt; line-height: 200%;">Ñ</span><span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 200%;">Alaq:
1:<o:p></o:p></span></div>
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<span style="font-family: HQPB4;"><span style="font-size: 19px; line-height: 38px;">.......</span></span></div>
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<span dir="LTR" style="font-family: '(normal text)', serif; font-size: 12pt; line-height: 200%;"> </span></div>
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<span dir="LTR" style="font-family: '(normal text)', serif; font-size: 12pt; line-height: 200%;"> This verse is the first revela</span><span style="font-family: '(normal text)', serif; font-size: 12pt; line-height: 200%;">tion
and commandment of Allah to the Prophet Muhammad (pbuh). This verse stands for
‘reads in the name of Allah’. The term </span><i style="font-family: '(normal text)', serif; font-size: 12pt; line-height: 200%;">iqra’ </i><span style="font-family: '(normal text)', serif; font-size: 12pt; line-height: 200%;">or read connotes the
importance of seeking knowledge for the sake of Allah. Knowledge is not a new
thing, it is not an alien subject as knowledge has been known and shared even
with the creation of the first man, Adam as. Allah taught Prophet Adam the name
of the things in this world. It is mentioned on Surah al-Baqarah verse 31: “And
He taught Adam the nature of all things: then He placed them before the Angels
and said, ‘tell me the nature of these if ye are </span><span style="font-family: '(normal text)', serif; font-size: 12pt; line-height: 200%;">right’ ”.</span></div>
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<span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 200%;">Besides, Prophet Muhammad </span><span style="font-family: '(normal text)', serif; font-size: 12pt; line-height: 200%;">(pbuh)
</span><span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 200%;">also
concerned about knowledge. He highlighted the need and urgency of acquiring
knowledge in several <i>hadiths</i>. The Prophet’s saying: ‘Knowledge is to be
acquired from birth (cradle) to death’ and ‘Pursuit knowledge is an incumbent
duty of man and woman’, shows that acquisition of knowledge is the duty of all
believers (Qadir, 1988).<o:p></o:p></span></div>
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<span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 200%;">Greek philosophy was also concerned
about knowledge and called them as epistemology which means science of knowledge.<o:p></o:p></span></div>
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<span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 200%;">Knowledge in Arabic term is</span><i><span style="font-family: 'AHT Times New Roman', serif; font-size: 12pt; line-height: 200%;">Ñ</span></i><i><span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 200%;">ilm</span></i><span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 200%;">
and it directly means knowledge. The term</span><i><span style="font-family: 'AHT Times New Roman', serif; font-size: 12pt; line-height: 200%;">Ñ</span></i><i><span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 200%;">ilm</span></i><span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 200%;">
has been used repetitively in Qur</span><span style="font-family: 'AHT Times New Roman', serif; font-size: 12pt; line-height: 200%;">É’</span><span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 200%;">n
and </span><span style="font-family: 'AHT Times New Roman', serif; font-size: 12pt; line-height: 200%;">×</span><span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 200%;">ad</span><span style="font-family: 'AHT Times New Roman', serif; font-size: 12pt; line-height: 200%;">Ê</span><span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 200%;">th
as referring to knowledge. In addition, there are also several terms in Qur</span><span style="font-family: 'AHT Times New Roman', serif; font-size: 12pt; line-height: 200%;">É’</span><span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 200%;">n that carry the meaning and concept of knowledge
such as book (<i>kit</i></span><i><span style="font-family: 'AHT Times New Roman', serif; font-size: 12pt; line-height: 200%;">É</span></i><i><span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 200%;">b</span></i><span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 200%;">),
pen (<i>qalam</i>), ink (Groof & Leaman, 2007).<o:p></o:p></span></div>
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<span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 200%;">The word</span><i><span style="font-family: 'AHT Times New Roman', serif; font-size: 12pt; line-height: 200%;">Ñ</span></i><i><span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 200%;">ilm</span></i><span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 200%;">
is also one of the terms used to refer to Islamic Philosophy besides <i>ma’rifah,
hikmah, falsafa</i>h and <i>kalam</i>. Islamic philosophers were also talked
about knowledge, for instance al-F</span><span style="font-family: 'AHT Times New Roman', serif; font-size: 12pt; line-height: 200%;">É</span><span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 200%;">rab</span><span style="font-family: 'AHT Times New Roman', serif; font-size: 12pt; line-height: 200%;">Ê</span><span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 200%;">
who was famous with his classification of knowledge. Then, al-Kind</span><span style="font-family: 'AHT Times New Roman', serif; font-size: 12pt; line-height: 200%;">Ê</span><span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 200%;">
also declared that knowledge is virtue and the final aim of philosophy is
morality and man can have knowledge of right and wrong through reason
(Majid,1983).<o:p></o:p></span></div>
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<span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 200%;">Al-Ghaz</span><span style="font-family: 'AHT Times New Roman', serif; font-size: 12pt; line-height: 200%;">É</span><span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 200%;">l</span><span style="font-family: 'AHT Times New Roman', serif; font-size: 12pt; line-height: 200%;">Ê</span><span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 200%;">
is one of the philosophers who has a
deep interest in the subject of knowledge. He began his famous writing; <i>I</i></span><i><span style="font-family: 'AHT Times New Roman', serif; font-size: 12pt; line-height: 200%;">h</span></i><i><span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 200%;">y</span></i><i><span style="font-family: 'AHT Times New Roman', serif; font-size: 12pt; line-height: 200%;">É’
Ñ</span></i><i><span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 200%;">Ul</span></i><i><span style="font-family: 'AHT Times New Roman', serif; font-size: 12pt; line-height: 200%;">Ë</span></i><i><span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 200%;">m
al-D</span></i><i><span style="font-family: 'AHT Times New Roman', serif; font-size: 12pt; line-height: 200%;">Ê</span></i><i><span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 200%;">n</span></i><span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 200%;">,
with the chapter; The Book of knowledge (<i>Kit</i></span><i><span style="font-family: 'AHT Times New Roman', serif; font-size: 12pt; line-height: 200%;">É</span></i><i><span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 200%;">b
al-</span></i><i><span style="font-family: 'AHT Times New Roman', serif; font-size: 12pt; line-height: 200%;">Ñ</span></i><i><span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 200%;">Ilm</span></i><span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 200%;">).
In the introduction part, he stated that he opened his book with a chapter
about knowledge <i>(b</i></span><i><span style="font-family: 'AHT Times New Roman', serif; font-size: 12pt; line-height: 200%;">É</span></i><i><span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 200%;">b
al-</span></i><i><span style="font-family: 'AHT Times New Roman', serif; font-size: 12pt; line-height: 200%;">Ñ</span></i><i><span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 200%;">ilm)</span></i><span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 200%;">
because the harvest of good knowledge is to fear God and become pious (Latefah,
2001). Al-Ghazali (in Gianotti, 2000) wrote: <o:p></o:p></span></div>
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<span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 200%;"> “I began the whole thing with the<i>
Book of Knowledge </i>because it is of the utmost importance. First of all, I
do this in order that I make known the knowledge that is devoted to the words
of His Prophet (May God bless him and grant him salvation), the [kind of
knowledge that are] required to be sought. (To this effect), the Prophet (May
God bless him and grant him salvation) said, ‘the pursuit of knowledge is an
obligation for every Muslim’.[Secondly, I begin with this book] in order that I
may distinguish the beneficial knowledge from the harmful, since the Prophet
(May God bless him and grant him salvation) said, “I seek refuge in God from
knowledge that has no benefit,” [All this is] in order that I correct the
present generation in their inclination away from the way of what is right, in
their willingness to be duped by glimmering phantoms and in their [total]
contentment sciences [that treat] the outer husk[rather than] the essential
core.”<o:p></o:p></span></div>
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<br /></div>
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<b>Al-Ghazali’s
Theory of Knowledge</b></div>
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<b><br /></b></div>
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<span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 200%;"> Al-Ghazali’s magnification of knowledge is obviously seen
as he positioned The Book of Knowledge as the first, opening chapter of <i>Ihya’
Ulum al-Din</i>. This Book of Knowledge comprises of seven chapters; among them
on the branches of knowledge. Al-Ghazali did not discuss on branches of
knowledge just in this book, but also in his other writings, for instance <i>al-Risalat
al-Laduniyyah</i> and <i>al-Munqidh</i>.<o:p></o:p></span></div>
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<span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 200%;"> In discussing the meaning of knowledge, al-Ghazali was in
the same stance with his notable teacher, Imam al-Haramayn (Hamid, 2010).
Knowledge, for al-Ghazali, is hard to be defined, but it could be explained by
means of disjunction (<i>qismah</i>) and resemblance (<i>mithal</i>) ( Hamid, 2010; Mustafa, 1996). By
disjunction it means classification, and by resemblance it connotes examples
and references to other things to sign similarities. Al-Ghazali has given an
example of scent of musk on what he meant by knowledge. He stated that the
knowledge one has of the scent of a musk, cannot be defined, but one can
distinguish it from other musk, can classify the musk in specific characteristics, and can give the
example of other scent which is similar to the scent of the musk (Mustafa,
1996). In his <i>Mi`yar</i>, al-Ghazali stated that “there is no meaning of
knowledge except that of its being an image (<i>mithal</i>) that arrives in the
soul, which conforms to that which is an image in sense perception, namely, the
object known” (Hamid, 2010). <o:p></o:p></span></div>
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<span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 200%;"> Latter scholars have synthesized al-Ghazali’s
classification of sciences or knowledge into four divisions, namely; 1)
theoretical and practical parts, 2) presential (<i>`Ilm Mukashafah</i>)and
acquired (<i>`Ilm</i> <i>Husuli</i>) knowledge, 3) religious (<i>`Ulum
Shar`iyyah</i>) and intellectual (<i>`Ulum Aqliyyah</i>) sciences, and 4)
individual (<i>Fard `Ain</i>) and community (<i>Fard Kifayah</i>) obligation
(Osman, 2006). In this paper, the
discussion will be mainly on the third division of al-Ghazali’s classification
of sciences; religious and intellectual sciences. <o:p></o:p></span></div>
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<span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 200%;"> This division was established upon the distinction in
sources of the sciences. It is quite clear to note that religious sciences’
sources are <i>Quran</i>, <i>Sunnah</i> of Prophet Muhammad (pbuh) or prophetic
tradition, <i>Ijma’</i> or consensus of the Community, and <i>athar al-sahabah</i>
or the traditions of the Companions as al-Ghazali wrote in <i>Ihya’</i>, (knowledge)
“which have been acquired from the prophets and are not arrived at either by
reason, like arithmetic, or experimentation, like medicine, or by hearing, like
language (p. 30), while intellectual sciences are derived from human reasoning
and intellectual process and is aided by sense perception. <o:p></o:p></span></div>
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<span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 200%;"> Both religious sciences and intellectual sciences have
been put under the larger branch of community obligation (<i>fard kifayah</i>)
in <i>Ihya’</i>. Unlike any Western philosophers who separate between Divine
knowledge and rational knowledge, al-Ghazali integrates between these two
knowledge or sciences. <o:p></o:p></span></div>
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<span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 200%;"> Religious sciences, in al-Ghazali’s classification, are
then divided into “four sub-categories according to their importance in
practicing religious teaching” (Latefah, 2001, p.106); science of fundamental
principles (<i>usul</i>), science of branches or derived principles (<i>furu`</i>),
auxiliary (<i>muqaddimat</i>), and supplementary (<i>mutammimat</i>). The first
category, <i>usul</i>, talks about the fundamental principles of religion and
the sources of religious sciences. The fundamental principles of religion are
science of Divine Unity (<i>`ilm al-tawhid</i>), science of prophethood,
eschatology and science of the sources of religious knowledge (Osman, 2006). The
four sources of religious sciences as listed by al-Ghazali are <i>Quran</i>, <i>Sunnah</i>
of Prophet Muhammad (pbuh) or prophetic tradition, <i>Ijma’</i> or consensus of
the Community, and <i>athar al-sahabah</i> or the traditions of the Companions
(Nabih, 1962).<o:p></o:p></span></div>
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<span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 200%;"><br /></span></div>
<div class="MsoNormal" style="line-height: 200%;">
<span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 200%;"> The second category, <i>furu`,</i> consists of the
sciences of the principles that are derived from the sources of religious
knowledge. There are three principles in this category: 1) science of man’s
obligation to God, i.e. religious rites and worship (<i>`ibadah</i>), 2)
science of man’s obligation to society, i.e. transaction, contractual
obligations especially family law (<i>mu`amalah</i>) , and 3) science of man’s
obligation to own soul, i.e. moral qualities (<i>`ilm akhlaq</i>) (Osman,
2006). All these sciences or knowledge are
based on the revelation of Almighty God, and also the traditions and examples
given by Prophet (pbuh) and his Companions.<o:p></o:p></span></div>
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<div class="MsoNormal" style="line-height: 200%;">
<span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 200%;"> The third category, <i>muqaddimat</i>, is the important
component in studying and understanding religious sciences (Nabih, 1962). It
comprises of linguistic science and syntax, and science of writing (Osman,
2006). Without this knowledge, religious sciences would be hardly learned and
comprehended. <o:p></o:p></span></div>
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<div class="MsoNormal" style="line-height: 200%;">
<span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 200%;"> The fourth category in religious sciences is <i>mutammimat</i>,
which act as the supplementary knowledge in further understanding and mastering
religious sciences. Divisions in this category include Quranic sciences
including the science of interpretation, the sciences of the prophetic traditions
such as the science of authoritative transmission, the science of principles of
jurisprudence (<i>usul al-fiqh</i>), and biography of the illustrious men and
Companions (Osman, 2006). <o:p></o:p></span></div>
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<span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 200%;"> On the other hand, intellectual sciences are categorized
into two; enumeration of intellectual sciences, and ethico-legal status of
intellectual sciences (Osman, 2006). On the enumeration category, al-Ghazali
proposed four types of intellectual sciences; 1)mathematics, which are
arithmetic, geometry, astronomy and astrology, and music, 2) logics, 3) physics
or the natural sciences, which are medicine, meteorology, mineralogy, alchemy,
and 4) metaphysics, which includes ontology, knowledge of the divine essence,
attributes and activities, and science of prophecy (Osman, 2006). The
intellectual sciences were also viewed in three statuses that are linked with
ethics. The first status, praiseworthy (<i>mahmud</i>) applied to the sciences that
are essential to the community’s welfare, “on whose knowledge the activities of
this life depend such as medicine and arithmetic” (Nabih, 2006). The second
status, blameworthy (<i>madhmuh</i>) sciences are the sciences which have no
benefit to the community and individual, and may also impose harm to the
practitioners and others, for instance talisman and witchcraft. These sciences
are in fact contradicting Islamic values (Osman, 2006). The third status,
permissible (<i>mubah</i>) sciences are the neutral sciences that do not
contradict Islamic values and can be tailored to the Islamic values, for
instance philosophy and poetry. Al-Ghazali “did not agree with visual art and
images, however, because of the potential for idolization (Latefah, 2001,
p.106)<o:p></o:p></span></div>
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<b><span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 200%;">Al-Ghazali’ Influence
on Later Philosopher<o:p></o:p></span></b></div>
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<span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 200%;"> As we have the later philosopher in the history of Islamic
philosophy, Qutb al-Din was influenced by the former philosophers, to name
some; al-Farabi and al-Ghazali. In this regard, the discussion will focus in
depth on al-Ghazali’s influence on
al-Shirazi.<o:p></o:p></span></div>
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<span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 200%;"> Qutb a-Din al-Shirazi (636/1236-710/1311), one of the
highly esteemed figures of the intellectual life of the Eastern lands of Islam
during the late 7th/13th and early 8th/14th century, authored two major works
in the field of philosophy that became popular- a commentary on Shihab al-Din
al-Suhrawardi’s (executed 587/1991) <i>Hikmat al-ishraq</i>, that is written in
Arabic, dedicated to the vizier Jamal al-Din A’li b. Muhammad al-Dastjirdani
and completed in 694/1295, and an independent work written in Persian, <i>Durrat
al-taj li-ghurrat al-dubaj</i> that was completed between 693/1294 and 705/1306
(Reza & Sabine, 2004).<o:p></o:p></span></div>
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<span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 200%;"> In the Durrat al-taj, Qutb al-Din presents the following
classification of the sciences: the philosphical sciences (‘ulum hikmiy) and
the non-philosophical sciences (‘ulum ghayr hikmiy). The philosophical sciences
were divided into the theoretical (nazariy) and the practical (‘amaliy). The
theoretical philosophical science consists of metaphysics, mathematics, natural
sciences, and logic. These theory was influenced by al-Ghazali’s theory of
knowledge under his divisions of intellectual sciences. For practical
philosophical sciences, it was consists of ethics, economics, and politics
(Osman, 2006). <o:p></o:p></span></div>
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<span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 200%;">In
his theoretical divisions, al-Shirazi divided into four branches of sciences
which is metaphysics, mathematics, natural sciences and logic. For his
metaphysics, it was consists of two major parts, that is divine science (ilm-i
ilahi) and first philosophy (falsafah-i ula), and at least three minor parts.
The three minor parts mentioned by him are the science of prophethood
(nubuwwah), the science of religious authority (imamah) and eschatology. This
inclusion of minor branches was a feature of al-Ghazali’s religious sciences
(Osman, 2006).<o:p></o:p></span></div>
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<span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 200%;"> For mathematics sciences, he divides into four major
branches and nine minor ones; major branches consist of geometry, arithmetic,
astronomy, and music. Meanwhile his minor branches consist of optics, algebra,
the science of weights, surveying, the science of calculation, mechanical
engineering, the science of the balance, the science of astronomical tables and
calendars, and the science of irrigation. His major branches were totally
inspired by al-Ghazali’s mathematics division but not the minor one since
al-Ghazali did not use the same concept as al-Shirazi. Al-Shirazi classified
his sciences using his own concept, major and minor. It was described that
al-Shirazi’s concept of minor branches of mathematics is based “upon the
consideration that those branches are subdivisions of the major branches” (Osman,
2006, p.253).<o:p></o:p></span></div>
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<span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 200%;">Besides
that, al-Shirazi’s natural sciences were also divided into major and minor
branches. But al-Ghazali’s natural sciences only consist of medicine,
meteorology, mineralogoy, and alchemy. Under al-Shirazi, both meteorology and
mineralogy fall under major branches. While alchemy and medicine fall under
minor branches. Basically he was inspired by al-Ghazali’s branches of natural
sciences but he tends to divide them according to his own concept. “In his division
of the science of logic, al-Shirazi follows the traditional Muslim Perapatetic
division into the nine books of the Organon” (Osman, 2006, p.256).<o:p></o:p></span></div>
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<span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 200%;"> In conclusion, al-Ghazali is one of the most prominent
philosophers in Muslim and Western intellectual world. He has given enormous
contributions to the intellectual world, including the theory of knowledge that
he has proposed. He is also the first philosopher to integrate between
religious and intellectual sciences. Based upon al-Ghazali’s discussion on
knowledge, it can be seen that he has outlined a very great structure of
epistemology, including the ethics and etiquette of seeking knowledge. The practicality
of its theory should be taken into consideration and applied especially in this
modern world, to develop and strengthen the intellectual endeavor of Muslim
community, thus cultivate the intellectuals who will serve the Ummah. <o:p></o:p></span></div>
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<b><span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 200%;">Reference<o:p></o:p></span></b></div>
<div class="MsoNormal" style="line-height: 200%; margin-left: 36.0pt; text-indent: -36.0pt;">
<span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 200%;">Abu
Hamid al-Ghazali (1962). <i>The book of knowledge. </i>(Nabih Amin Faris,
Trans.). New Delhi: Islamic Book Service. (Original work published 1096-1097)<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 200%; margin-left: 36.0pt; text-indent: -36.0pt;">
<span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 200%;">Fakhri,
M. (1983).<i>A history of Islamic philosophy</i>. New York: Columbia University
Press.<o:p></o:p></span></div>
<div style="line-height: 200%; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 36.0pt; margin-right: 0cm; margin-top: 0cm; text-indent: -36.0pt;">
Gianotti, T. J.
(2000). <i>Imam abu hamid al-ghazali’s , reviving the religious sciences: A working
translation. </i>Unpublished Manuscript. University Park: The Pennsylvania
State University.</div>
<div class="MsoNormal" style="line-height: 200%; margin-left: 36.0pt; text-indent: -36.0pt;">
<span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 200%;">Groff,
P.S. & Leaman, O. (2007). <i>Islamic philosophy a-z. </i>Edinburgh:
Edinburgh University Press.<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 200%; margin-left: 36.0pt; text-indent: -36.0pt;">
<span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 200%;">Hamid
Fahmy Zarkasyi (2010). <i>Al-ghazali’s concept of causality: With reference to
his interpretations of reality and knowledge.</i> Kuala Lumpur : IIUM Press,
International Islamic University Malaysia. <o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 200%; margin-left: 36.0pt; text-indent: -36.0pt;">
<span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 200%;">Kojiro
Nakamura (2008). <i>Biography of abu hamid, al-ghaz</i></span><i><span style="font-family: 'AHT Times New Roman', serif; font-size: 12pt; line-height: 200%;">É</span></i><i><span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 200%;">l</span></i><i><span style="font-family: 'AHT Times New Roman', serif; font-size: 12pt; line-height: 200%;">Ê</span></i><i><span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 200%;">.</span></i><span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 200%;">Retrieved
on 15<sup>th</sup>April 2012 from <a href="http://ghazali.org/articles/gz1.htm">http://ghazali.org/articles/gz1.htm</a>.</span><span style="font-family: Verdana, sans-serif; font-size: 12pt; line-height: 200%;"> <o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 200%; margin-left: 36.0pt; text-indent: -36.0pt;">
<span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 200%;">Latefah
Alkanderi (2001). <i>Exploring education in Islam: Al-ghaz</i></span><i><span style="font-family: 'AHT Times New Roman', serif; font-size: 12pt; line-height: 200%;">É</span></i><i><span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 200%;">l</span></i><i><span style="font-family: 'AHT Times New Roman', serif; font-size: 12pt; line-height: 200%;">Ê</span></i><i><span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 200%;">’s
model of the master-pupil relationship applied to educational relationship
within the Islamic family. </span></i><span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 200%;">Unpublished
Manuscript.<i> </i></span><span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 200%;">College of Education: The Pennsylvania
State University.<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 200%; margin-left: 36.0pt; text-indent: -36.0pt;">
<span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 200%;">Mustafa
Abu Sway (1996). <i>Al-ghazzaliyy: A study in Islamic epistemology. </i>Kuala
Lumpur: Dewan Bahasa dan Pustaka<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 200%; margin-left: 36.0pt; text-indent: -36.0pt;">
<span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 200%;">Osman
Bakar (2006). <i>Classification of knowledge in</i> <i>Islam: A study in
Islamic philosophies of science. </i>Kuala Lumpur: International Institute of
Islamic Thought and Civilization. <o:p></o:p></span></div>
<div style="line-height: 200%; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 36.0pt; margin-right: 0cm; margin-top: 0cm; text-indent: -36.0pt;">
Qadir, C. A.
(1988). <i>Philosophy and science in the Islamic world.</i> New York: Croom
Helm.</div>
<div class="MsoNormal" style="line-height: 200%; margin-left: 36.0pt; text-indent: -36.0pt;">
<span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 200%;">Reza
Pourjavady & Sabine Schidtke (2004). Qutb al-din al-shirazi’s (634/1236 –
710/1311) durrat al-taj and its sources : studies on qutb al-din al-shirazi. <i>Journal Asiatique, 292 </i>(1-2), p. 311-330. <o:p></o:p></span><br />
<span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 200%;"><br /></span><br />
<span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 200%;">* This paper has been written by a group of four students from an international university in Malaysia and published here by one of the group members.</span></div>anakamalhttp://www.blogger.com/profile/06216141144056558739noreply@blogger.com2tag:blogger.com,1999:blog-2627329774201856682.post-60703099984214325742012-05-13T09:49:00.001+08:002012-08-08T16:22:50.629+08:00kurniaTuhan tahu keras hati aku<br />
<br />
Tuhan tahu hitam hati aku<br />
<br />
Tuhan tahu diri aku lebih dari aku tahu<br />
<br />
Tuhan kenal aku lebih dari aku mengenali aku<br />
<br />
Kerana itu Tuhan kirimkan dia, dia<br />
<br />
Kerana itu Tuhan kirimkan kamu<br />
<br />
untuk aku....<br />
<br />
Kerana Tuhan tahu aku takkan jadi lebih baik<br />
<br />
tanpa dia, tanpa dia<br />
<br />
tanpa kamu<br />
<br />
Kurnia...<br />
<br />anakamalhttp://www.blogger.com/profile/06216141144056558739noreply@blogger.com4tag:blogger.com,1999:blog-2627329774201856682.post-21723003758903844472012-05-11T12:13:00.002+08:002012-08-08T16:23:06.557+08:00hati dalam tanganhati aku itu dalam tanganNya. hati dia juga. hati kamu juga.<br />
<br />
Dia boleh buat apa jua dengan hati aku, hati dia, dan hati kamu.<br />
<br />
aku doa hati aku, dia dan kamu ditundukkanNya pada Dia...<br />
<br />
pada perintahNya....<br />
<br />
jauh daripada laranganNya...<br />
<br />
keraskan hati aku dan dia daripada perkara yang Dia benci...<br />
<br />
keraskan hati kami....<br />
<br />
Tolong, keraskan hati kami....<br />
<br />
lembutkan hati kami untuk perkara yang Dia cinta....<br />
<br />
perkara yang Dia suruh....<br />
<br />
perkara yang Dia mahu...<br />
<br />
lembutkan hati kami...<br />
<br />
Tolong, lembutkan hati kami....<br />
<br />
lembutkan sendi kami....<br />
<br />
lembutkan tangan kami....<br />
<br />
lembutkan lidah kami....<br />
<br />
lembutkan.....<br />
<br />
<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjgzoBXqDxbAfOiCfVA3QX2fKAT2ehceF8b5pwxivEnZgFkKFDU1muKaJMRZ7wW3MXkRntlm0qB6fS6GDY0sZi_dwEZydOo71-Ww6pnstyMbQEZhNSbzkkvIrZwDeEL3M-YloLoFTCHVDR1/s1600/hand-3.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="240" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjgzoBXqDxbAfOiCfVA3QX2fKAT2ehceF8b5pwxivEnZgFkKFDU1muKaJMRZ7wW3MXkRntlm0qB6fS6GDY0sZi_dwEZydOo71-Ww6pnstyMbQEZhNSbzkkvIrZwDeEL3M-YloLoFTCHVDR1/s320/hand-3.jpg" width="320" /></a></div>
<br />anakamalhttp://www.blogger.com/profile/06216141144056558739noreply@blogger.com0tag:blogger.com,1999:blog-2627329774201856682.post-47777440540834229652012-04-05T11:18:00.000+08:002012-08-08T16:23:21.455+08:00slavemany of us now are the slave of<br />
<br />
MODERNISM......<br />
<br />
HEDONISME.....<br />
<br />
don't regard yourself as modern, Muslims....don't you ever identify yourself as one...<br />
<br />
cause to be modern is to separate between religion and life...<br />
<br />
or I can say....to cut off religion from your life...anakamalhttp://www.blogger.com/profile/06216141144056558739noreply@blogger.com2tag:blogger.com,1999:blog-2627329774201856682.post-80363504555266322642012-03-05T14:09:00.002+08:002012-03-05T14:09:46.103+08:00Two roads diverged in a wood and I -<span style="font-family: inherit;">Sudah menuju akhir-akhir waktu begini, aku dah mula merasai perasaan itu. </span><br />
<br />
<span style="font-family: inherit;">Perasaan yang dikongsi oleh orang-orang yang menuju ke akhir-akhir waktu sepertiku juga. </span><br />
<br />
<span style="font-family: inherit;">Pada yang sudah ada jaminan dunia, mungkin debarannya kurang sedikit. </span><br />
<br />
<span style="font-family: inherit;">Aku dapat menyelami akhirnya perasaan rakan-rakanku, dahulu. Saat mereka menuju akhir-akhir waktu sebegini. Ketakutan. Kebimbangan. Keraguan. Itu yang utama bermain di hati, dan bukan minda. Minda selalu bertindak bijak, merasionalkan rasa dan emosi dengan janji Allah untuk melimpahkan rezeki buat setiap hambaNya. </span><br />
<br />
<span style="font-family: inherit;">Tapi lumrah manusia, tak lari daripada kebimbangan dalam menunggu detik tibanya masa hadapan. Bertebaran cabang jalan telah terbentang, tinggal aku untuk memilihnya. Yang kanan itu baik, yang kiri itu pun baik.</span><br />
<div class="separator" style="clear: both; text-align: center;">
<a href="http://thusagricola.com/wp-content/uploads/image/fork-int-the-road.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="239" src="http://thusagricola.com/wp-content/uploads/image/fork-int-the-road.jpg" uda="true" width="320" /></a></div>
<br />
<span style="font-family: inherit;"> Tiada yang lebih mengetahui selain Dia. Keterbatasan upaya mena'kul dan merencana buat aku sekadar mampu berdiri di sini. </span><br />
<br />
<span style="font-family: inherit;">Kadangkala pabila difikir-fikirkan, mungkin sahaja aku boleh dikatakan pengecut! Sepertinya aku mahu pilih jalan kanan yang lebih selamat.Aku ingin selamatkan diri (?) Bila ditimbang-timbang, sungguhpun selamat, jalan kanan itu juga punya liku dan duga yang perlu kekuatan dan keberanian untuk ditempuhi. </span><br />
<br />
<span style="font-family: inherit;">Jalan kanan juga punya risiko yang tak kurang besar berbanding jalan kiri. Aduh, gawat jiwa memikirkan! Tapi aku harus yakin dengan Dia. Apa yang diilhamkanNya padaku ini seolah-olah menjawab doaku selama ini (meskipun ianya bukanlah doa, sekadar tak lebih angan dan cita). </span><br />
<br />
<span style="font-family: inherit;">Memilih jalan kanan bermakna harus mengorbankan beberapa perkara. Tega atau tidak, aku harus menghadapinya demi satu nikmat yang padaku tak terucap dengan kata-kata. </span><br />
<br />
<span style="font-family: inherit;">Sungguhpun aku akan dilanda kecemburuan kelak(atas sesuatu yang turut dikongsi beberapa rakan rapatku, setakat ini), aku akan lalui juga demi kemanisan itu. Aku harus sanggup. Aku wajib terima dengan syukur dan lapang hati. Senyum harus diukir membawa bicara "Tuhan, aku yakin dengan janjiMu". </span><br />
<br />
<span style="font-family: inherit;">Aku sudah punya tiang kuat yang menampung sandarku tika aku penat tatkala melangkah di jalan kanan itu. Aku punya tongkat yang tak akan biarku rebah tatkala kakiku goyah gontai. Aku punya lagu yang akan selalu dendangkanku irama merdu penyubur semangat dan jiwa lesu. Moga tiang, tongkat dan lagu itu tak akan rapuh dan pudar, malah sentiasa setia bersama-samaku hingga penghujungnya. </span><br />
<br />
<span style="font-family: inherit;">Tuhan, kuatkan hatiku, berikanku kesediaan itu!</span><br />
<br />
*dan tiba-tiba teringat poem yang aku pelajari di sekolah dulu. and I ------ may and may not~<br />
<br />
<br />
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</div>
<div class="separator" style="clear: both; text-align: center;">
<a href="http://www.advanscribe.com/curiositiesbydickens/wp-content/uploads/2012/01/tumblr_lq2jumMPMt1qlaa6wo1_500.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" height="320" src="http://www.advanscribe.com/curiositiesbydickens/wp-content/uploads/2012/01/tumblr_lq2jumMPMt1qlaa6wo1_500.jpg" uda="true" width="180" /></a></div>anakamalhttp://www.blogger.com/profile/06216141144056558739noreply@blogger.com0tag:blogger.com,1999:blog-2627329774201856682.post-90574694515098841102012-03-01T11:00:00.001+08:002012-03-01T11:00:11.568+08:00Kita Beruntung atau Rugi?Betapa beruntungnya orang-orang yang dihijabkan Allah penglihatannya.<br />
<br />
Kuranglah dosanya daripada memandang yang bukan-bukan dan mengata-ngata yang mana nampak cela di mata.<br />
<br />
Bersyukurlah orang-orang yang ditutupkan Allah telinganya.<br />
<br />
Tiadalah penuh hatinya dengan kata-kata buruk dan busuk hasil fitnah dan keji orang.<br />
<br />
Berbahagialah mereka yang disematkan bibirnya daripada berkata-kata bohong dan nista.<br />
<br />
Kuranglah beban pundaknya daripada menanggung salah di situ.<br />
<br />
Beruntunglah orang-orang yang kekurangan upaya dirinya.<br />
<br />
Pabila dia memandang yang hodoh dan jelek, tiadalah mahu diluahkan umpat dan caci kerana sedarnya akan kelemahan sendiri.<br />
<br />
Rugilah orang-orang yang merasa dirinya cantik, bijak, kuat, sempurna - - -<br />
<br />
Rugilah orang-orang yang merasa dirinya cantik, bijak, kuat, dan sempurna, kemudiannya menganggap dirinya lebih baik daripada orang lain...<br />
<br />
bahkan memandang rendah dan merasa bangga dengan kelebihannya sendiri.<br />
<br />
Rugilah mereka yang memberatkan bahu kiri dengan dosa mengumpat dan mengeji, menadah fitnah dan caci orang, membohongi.anakamalhttp://www.blogger.com/profile/06216141144056558739noreply@blogger.com0