CARA PEMAKANAN YANG SIHAT DAN MAKANAN YANG BATABOK

Sdr Saidin Hj Gandul






Balum batah antaie adaku taima e-mail daie Sdr Saidin Hj Gandul yang ada kaitan dian pamakanan. Tapi sabalum atu kan maista jua die pangalaman musim damit-damit mulanya pasal makanan BATABOK.

“TABOK” ani sabanaanya ada dua haatinya. Haati yang #1 ialah “malubangi” atau mbuat lubang. Haati yang #2, makanan yang mbaie jaih bila dimakan bacampoo. Yang kan ku caita akan ialah TABOK yang #2 bukan #1. Yang #1 atu bilang oang sudah tahu. Yang hantap baik takanang diee pasal makanan batabok anie ialah BUAH MANGUSTA dian SUSU.

Uja oang patuhaan, jaan sakali-kali minum susu salapas makan buah mangusta atau sabaliknya. Yang sabanaanya diee pun inda maasaie talihat dangan mauk makan buah mangusta dian susu, tapi picaya hantap diee kan tutuan oang patuhaan. Tapi aie diee damit mulanya, buah mangusta atu mimang salajoo diee makan amun aie musimnya, tapi SUSU jaang-jaang luih. Saingat-ingatku aie diee damit mulanya jaang minum susu, indung inda tabali. Amun ada pun bukan susu sagar tapi susu dalam kutin. Sudah diee masuk sikolah andah mulanya bahaau tah maasaie susu tapong bantuan World Health Organisation (WHO), United Nation. Hantap takanang diee atu mulanya, baabut-abut kan ngambil susu tapong dalam kotak. Dalam satahun atu bila ku inda kalupahaan sampai 3 -4 kali dapat susu bantuan WHO.

Tapi susu tapong WHO atu ada jua masaalahnya. Bila dicampoo dian aing hangat sajuk, inda ya hancoo, bila dicampoo dian aing luan hangat bakumpal-kumpal jadinya. Jadi bilakan minum susu WHO atu kana guna akan aing yang inda baapa hangat, aing suam uja dangan kaang ani, bahaau tia luus hancoonya.

Bah, babalik aah caita mangusta dian susu, uja oang patuhaan mimang batabok banaa. Ani ndangaa caita jua nganya uja dangan, mula-mula sakit paut, lapas atu mutah, lapas atu bila inda taubati ada yang kapisan, uja oang patuhaan. Inda jua diee masaaie talihat dangan katabokan. Antah banaa anatah inda, tapi jangan tia dicuba. Lapas makan mangusta atu minum aing hangat sajuk tah saja, atu pun bila kaing lihee asanya, jangan tah munum susu.

Buah mangusta ani, amun diapis nganya isinya inda ya mbaie kanyang. Kabanyakan mangusta di kampong mulanya isinya inda LUNAK, kan bilang pohon yang diee tahu, bilang buting tia KALANG buahnya. Pasal atu tah aie diee damit mulanya amun makan buah mangusta, ditalan dian bigi-biginya. Bila hantap banyak nalan bigi mangusta, bila yang maasaie atu tahu ya apa jadinya, tatap “KABABALAN”. Ada lagi dua tiga jinis buah yang inda kanyang bila diapis nganya isinya tapi mbaie KABABALAN amun luan hantap banyak nalan bigi buah atu. Buah santul, tampoi, buah maitam kala-kala buah ambutan, tapi buah ambutan yang inda kawin, amun buah ambutan kawin inda payah ditalan dian biginya sabab ia lunak dan sanang ditanggal akan daie biginya. Bila talabih talan tatap KABABALAN.

Tapi buah ambai, diee aie damit pun makan batalan biginya, tapi inda ya mbaie KABABALAN. Baapa banyak pun ditalan dian bigi-biginya inda diee kababalan, tapi mbaie BAGAH tia pulang. Amun musim ambai aie diee damit mulanya di sikolah andah, amai yang TAKACIEET di saluaa. Kawan-kawan diee yang salajoo takacieet di saluaa mulanya kakal ya hidup. Amun diista tatap ya TAKIDUM.

Atu bahaau mukadimahnya, hantap malaatnya bah caita diee ani. Bah, masing bagalap uja dangan, yang sabanaanya aku kan naoh artikel daie Sdr Saidin Hj Gandul pasal CARA PAMAKANAN YANG SIHAT dalam blog ani. Baca taya baik-baik. Taima kasih banyak-banyak aah Sdr Saidin, sabab ajin ngantat artikel aah ku. Hantap banyak pahala mu tu lai. Caita pasal pahala dian dosa ani cuba kau tanya akan aah Si Lahat. Tahu ya tu. Bah masing bagalap……. A. S. Kasah

Nota : Artikel di bawah ini tidak disunting dan menggunakan sedikit bahasa slanga. Harap maklum.

QUOTE -Amalan/kepacayan kadayan tentang makanan batabok ani adalah selari dengan ajaran Nabi SAW, cuba kita lihat artikel yang aku taima dari sahabat ani

Diet Cara Rasulullah
By romzi

Ada sedikit ilmu yg mungkin boleh dikongsi bersama mengenai perihal cara pemakanan Rasulullah.
Rasullulah tak pernah sakit perut sepanjang hayatnya kerana pandai jaga pemakanannya sehari2. apa kata kita ikut diet in.
.
Jangan makan SUSU + DAGING
Jangan makan DAGING + IKAN
Jangan makan IKAN + SUSU
Jangan makan AYAM + SUSU
Jangan makan IKAN + TELUR
Jangan makan IKAN + DAUN SALAD
Jangan makan SUSU + CUKAJangan makan BUAH + SUSU CTH :- KOKTEL

# JANGAN MAKAN BUAH SELEPAS MAKAN NASI , SEBALIKNYA MAKAN BUAH TERLEBIH DAHULU, BARU MAKAN NASI.
# TIDUR 1 JAM SELEPAS MAKAN TENGAHARI.
# JANGAN SESEKALI TINGGAL MAKAN MALAM . SESIAPA YG TINGGAL MAKAN MALAM DIA AKAN DIMAKAN USIA DAN KOLESTEROL DALAM BADAN AKAN BERGANDA.
perkataan JANGAN mungkin bleh ditimbang dengan ELAKKAN,
sb mungkin ada yang kata dia makan selama ni ok je..
dalam jangka masa terdekat mgkn kita dok rasa kesan dia
Ianya mungkin ada kesan bila kita sudah tua nanti.
Dalam kitab juga ada melarang kita makan makanan darat bercampur dengan makanan laut.

Nabi pernah menegah kita makan ikan bersama susu. di kuatiri akan cepat mendapat penyakit. Ini terbukti oleh saintis yang menjumpai dimana dalam badan ayam mengandungi ion+ manakala dalam ikan mengandungi ion-, jika dalam suapan ayam bercampur dengan ikan maka terjadi tidakkan balas biokimia yang terhasil yang boleh merosakkan usus kita.

Al-Quran Juga ada mengajar kita menjaga kesihatan spt membuat amalan spt:-

• Mandi Pagi sebelum subuh @ sekurang kurangnya sejam sebelum matahari naik. Air sejuk yang meresap kedalam badan boleh mengurangkan lemak mengumpul. Kita boleh saksikan orang mengamal mandi pagi kebanyakan badan tak gemuk;

• Rasulullah mengamalkan minum segelas air sejuk (bukan air ais) setiap pagi. Mujarabnya Insayallah jauh dari penyakit (susah nak kena sakit);

• Waktu sembahyang subuh disunatkan kita bertafakur (iaitu sujud sekurang kurangnya seminit selepas membaca doa). Ia boleh mengelak dari sakit pening atau migrin. Ini terbukti oleh para saintis yang membuat kajian kenapa dalam sehari perlu kita sujud. Ahli-ahli sains telah menemui beberapa milimeter ruang udara dalam saluran darah di kepala yg tidak dipenuhi darah. Dengan bersujud maka darah akan mengalir keruang berkenaan;

• Nabi juga mengajar kita makan dengan tangan dan bila habis hendaklah menjilat jari. Begitu juga ahli saintis telah menjumpa bahawa enzyme banyak terkandung di celah jari jari, iaitu 10 kali ganda terdapat dalam air liur. (enzyme sejenis alat percerna makanan, tanpanya makanan tidak hadam)

Mgkin perkara di atas biasa sangat doh dengor tapi mungkin wat panduan dan ilmu yang diulang untuk kebaikan bersama

Sama2lah kita mengamalkannya.......
WallahuA'lam - UNQUOTE

FREE AND FAIR ELECTION

Election Commission Headquarters in Putrajaya




One of the motivating factors that caused BERSIH to organise street demonstration on Saturday, November 10, 2007, was the purported discrepancies in the Election Commission (EC) electoral roll system. Amongst others, BERSIH claimed that the existence of “phantom electorates” in the electoral roll system has not been fully rectified by the EC. It was alleged that great many names in the electoral roll system are already more than 100 years of age and known to have died donkey years ago.

It was reported in the Star newspaper (Monday September 10, 2007) that the Human Rights Commission (SUHAKAM), Tan Sri Abu Talib Othman as saying, “ The most criticised aspects of the Election Commission (EC) is the electoral roll system especially when it involved allegations of phantom voters”.

While he lauded the Election Commission’s (EC) numerous efforts to clean up the electoral rolls, Abu Talib felt more should be done.

“Measures taken by the EC, such as checking one’s registration status through the commission’s website and the likely use of indelible ink in the next election are highly commendable”.







Tan Sri Abu Talib Othman, Chairman, Human Rights Commission (SUHAKAM)






“However, there should be better coordination between the National Registration Department (NRD) and the EC so that dead electors are expunged from the electoral roll as soon as the death certificate is issued,” he said.

How do we know that the election is free and fair? To answer the question, I managed to obtain credible guidelines that can be used as benchmark from INTER-PARLIAMENTARY UNION 2006 (ISBN 92-9142-277-0). If the readers think that EC has fulfilled all the criteria, then it is free and fair. The rest I leave it to the readers to read the guidelines carefully.

1. Free and Fair Elections

In any State the authority of the government can only derive from the will of the people as expressed in genuine, free and fair elections held at regular intervals on the basis of universal, equal and secret suffrage.

2. Voting and Elections Rights

2.1 Every adult citizen has the right to vote in elections, on a non-discriminatory basis;

2.2 Every adult citizen has the right to access to an effective, impartial and non-discriminatory procedure for the registration of voters;

2.3 No eligible citizen shall be denied the right to vote or disqualified from registration as a voter, otherwise than in accordance with objectively verifiable criteria prescribed by law, and provided that such measures are consistent with the State’s obligations under international law;

2.4 Every individual who is denied the right to vote or to be registered as a voter shall be entitled to appeal to a jurisdiction competent to review such decisions and to correct errors promptly and effectively;

2.5 Every voter has the right to equal and effective access to a polling station in order to exercise his or her right to vote;

2.6 Every voter is entitled to exercise his or her right equally with others and to have his or her vote accorded equivalent weight to that of others;

2.7 The right to vote in secret is absolute and shall not be restricted in any manner whatsoever.

3. Candidature, Party and Campaign Rights and Responsibilities

3.1 Everyone has the right to take part in the government of their country and shall have an equal opportunity to become a candidate for election. The criteria for participation in government shall be determined in accordance with national constitutions and laws and shall not be inconsistent with the State’s international obligations;



3.2 Everyone has the right to join, or together with others to establish, a political party or organization for the purpose of competing in an election;

3.3 Everyone individually and together with others has the right:


- To express political opinions without interference;
- To seek, receive and impart information and to make an informed choice;
- To move freely within the country in order to campaign for election;
- To campaign on an equal basis with other political parties, including the party forming the existing government.

3.4 Every candidate for election and every political party shall have an equal opportunity of access to the media, particularly the mass communications media, in order to put forward their political views;

3.5 The right of candidates to security with respect to their lives and property shall be recognized and protected;

3.6 Every individual and every political party has the right to the protection of the law and to a remedy for violation of political and electoral rights;

3.7 The above rights may only be subject to such restrictions of an exceptional nature which are in accordance with law and reasonably necessary in a democratic society in the interests of national security or public order, the protection of public health or morals or the protection of the rights and freedoms of others and provided they are consistent with States’ obligations under international law. Permissible restrictions on candidature, the creation and activity of political parties and campaign rights shall not be applied so as to violate the principle of non-discrimination on grounds of race, colour, sex, language, religion, political or other opinion, national or social origin, property, birth or other status;

3.8 Every individual or political party whose candidature, party or campaign rights are denied or restricted shall be entitled to appeal to a jurisdiction competent to review such decisions and to correct errors promptly and effectively;

3.9 Candidature, party and campaign rights carry responsibilities to the community. In particular, no candidate or political party shall engage in violence;

3.10 Every candidate and political party competing in an election shall respect the rights and freedoms of others;

3.11 Every candidate and political party competing in an election shall accept the outcome of a free and fair election.

4. The Rights and Responsibilities of States

4.1 States should take the necessary legislative steps and other measures, in accordance with their constitutional processes, to guarantee the rights and institutional framework for periodic and genuine, free and fair elections, in accordance with their obligations under international law.

In particular, States should:

- Establish an effective, impartial and non-discriminatory procedure for the registration of voters;

- Establish clear criteria for the registration of voters, such as age, citizenship and residence, and ensure that such provisions are applied without distinction of any kind;

- Provide for the formation and free functioning of political parties, possibly regulate the funding of political parties and electoral campaigns, ensure the separation of party and State, and establish the conditions for competition in legislative elections on an equitable basis;

- Initiate or facilitate national programmes of civic education, to ensure that the populations are familiar with election procedures and issues;

4.2 In addition, States should take the necessary policy and institutional steps to ensure the progressive achievement and consolidation of democratic goals, including through the establishment of a neutral, impartial or balanced mechanism for the management of elections. In so doing, they should, among other matters:

- Ensure that those responsible for the various aspects of the election are trained and act impartially, and that coherent voting procedures are established and made known to the voting public;

- Ensure the registration of voters, updating of electoral rolls and balloting procedures, with the assistance of national and international observers as appropriate;

- Encourage parties, candidates and the media to accept and adopt a Code of Conduct to govern the election campaign and the polling period;

- Ensure the integrity of the ballot through appropriate measures to prevent multiple voting or voting by those not entitled thereto;

- Ensure the integrity of the process for counting votes.

4.3 States shall respect and ensure the human rights of all individuals within their territory and subject to their jurisdiction. In time of elections, the State and its organs should therefore ensure :

- That freedom of movement, assembly, association and expression are respected, particularly in the context of political rallies and meetings;

- That parties and candidates are free to communicate their views to the electorate, and that they enjoy equality of access to State and public-service media;

- That the necessary steps are taken to guarantee non-partisan coverage in State and public-service media.

4.4 In order that elections shall be fair, States should take the necessary measures to ensure that parties and candidates enjoy reasonable opportunities to present their electoral platform.

4.5 States should take all necessary and appropriate measures to ensure that the principle of the secret ballot is respected, and that voters are able to cast their ballots freely, without fear or intimidation.

4.6 Furthermore, State authorities should ensure that the ballot is conducted so as to avoid fraud or other illegality, that the security and the integrity of the process is maintained, and that ballot counting is undertaken by trained personnel, subject to monitoring and/or impartial verification.

4.7 States should take all necessary and appropriate measures to ensure the transparency of the entire electoral process including, for example, through the presence of party agents and duly accredited observers.

4.8 States should take the necessary measures to ensure that parties, candidates and supporters enjoy equal security, and that State authorities take the necessary steps to prevent electoral violence.

4.9 States should ensure that violations of human rights and complaints relating to the electoral process are determined promptly within the timeframe of the electoral process and effectively by an independent and impartial authority, such as an electoral commission or the courts.

ILMU AGAMA ISLAM - KHILAF FIQH DAN IJTIHAD

Sdr Saidin Hj Gandul






Nota : Artikel dibawah ini yang dutulis oleh Yang Mulia Us. Ahmad Adnan Fadzil, Pusat Bimbingan Wawasan Ummah, Changlun, Kedah telah saya terima dari sahabat karib saya Sdr Saidin Hj Gandul (gambar). Sdr Saidin adalah seangkatan dengan saya dan kami pernah berkhidmat di Syarikat GLC (Government Link Company) yang sama dan selepas itu menceburi di bidang masing-masing. Beliau adalah seorang yang berketurunan Kadayan yang berasal dari Labuan. Mendapat pendidikan awal di Labuan, selepas itu kami bersama-sama melanjutkan pelajaran di Institut Teknologi Kebangsaan (ITK), Kuala Lumpur yang sekarang digelar University Teknology Malaysia (UTM). Sdr Saidin dan keluarga beliau sekarang menetap di Selangor D.E.

Selepas itu Sdr Saidin melanjutkan pelajaran beliau ke United Kingdom, dibidang Kejuruteraan Elektronik. Semasa di United Kingdom, kami tidak belajar di University yang sama, tetapi mendapat tajaan dari organisasi yang sama. Setelah kembali ke tanah air dalam awal tahun 1980an kami berkhidmat di Jabatan Kerajaan yang sama yang mana selepas itu Jabatan berkenaan telah diswastakan oleh Kerajaan pada awal tahun 1987.

Berikut saya paparkan artikal berkenaan yang pada hemat saya amat menarik sekali dan secara kebetulan adalah salah satu topik yang bakal saya bincangkan di dalam artikel saya bertajuk "ISLAM UMMAH AND GLOBAL CHALLENGES" yang saya yakin saudara / saudari pembaca yang budiman sudah sedia maklum berkaitan artikel tersebut. Intipati yang dapat kita pelajari dari artikel ini bahawa untuk menjadi seorang MUJTAHID (Golongan yang memiliki kemampuan untuk berijtihad) para ulamak silam meletakkan syarat yang cukup ketat bagi ijtihad demi menjaga agama dari diseleweng atau disalahtafsirkan. Golongan ini tidak harus bertaklid. Mereka wajib mencungkil sendiri hukum hakam dari al-Quran dan as-Sunnah.

Secara peribadi saya ingin mengucapkan jutaan terima kasih kepada Sdr Saidin Hj Gandul yang telah sudi berkongsi ilmu agama Islam dengan kita. Hanya Allah SWT jua yang dapat membalas budi baik Sdr Saidin di atas sumbangan ini. Terima kasih..... A.S. Kasah

QUOTE - Berkata Syeikh Hasan al-Banna; "Khilaf Fiqh dalam masalah-masalah cabang hendaklah jangan menjadi sebab berlakunya perpecahan dalam agama dan membawa kepada permusuhan dan kebencian kerana setiap mujtahid akan mendapat pahalanya….".

Taujihat Hasan al-Banna tersebut sewajarnya menjadi ingatan setiap muslim hari ini kerana di depan kita ada matlamat perjuangan yang perlu kita capai. Kalau kita asyik bergaduh sesama sendiri dalam masalah furu', sudah tentu penumpuan tidak dapat kita berikan kepada agenda yang lebih besar dan utama.

Islam membenarkan berlakunya khilaf di kalangan para mujtahid dalam perkara-perkara furu' yang tidak berkait dengan usul. Apabila berlaku khilaf tidak semestinya yang satu benar dan yang satu lagi salah, yang satu hak dan yang satu batil.

Abu Sa'id al-Khudri r.a. menceritakan; "Dua orang lelaki keluar bermusafir (pada zaman Rasulullah s.a.w.). Apabila masuk waktu solat, mereka tidak memiliki air untuk mengambil wudhuk, lalu mereka bertayammum dan mengerjakan solat. Namun setelah itu mereka menemui air dan waktu solat masih ada. Maka salah seorang dari mereka mengambil wudhuk dan mengulangi solatnya, adapun yang seorang lagi tidak mengulangi solatnya. Tiba di Madinah, mereka datang merujuk kepada Rasulullah s.a.w.. dan menceritakan apa yang berlaku itu. Lalu Rasulullah berkata kepada lelaki yang tidak mengulangi solatnya; "Apa yang kamu lakukan menepati sunnah dan solat kamu adalah sah/dikira bagi kamu". Kepada seorang lagi pula Rasulullah berkata kepadanya; "Bagi kamu pahala/ganjaran dua kali". (Riwayat Imam Abu Daud dan an-Nasai. Lihat hadis ini dalam Subulus-Salam, bab at-Tayammum)

Kerana itu bagi Imam as-Suyuti, khilaf yang berlaku di antara mazhab-mazhab berlegar antara yang paling benar dan yang benar, bukan di antara yang benar dan yang salah. Oleh demikian, berdasarkan pandangan ini, apabila kita berpegang dengan suatu pandangan mazhab –dalam masalah khilaf-, kita hanya layak untuk berkata; 'Pada hemat saya inilah pandangan yang paling benar, adapun pandangan lain adalah benar'. Tidak harus kita berkata; "Bagi saya inilah sahaja pandangan yang benar, adapun pandangan lain adalah batil, munkar, bid'ah atau salah".

Perbezaan pendapat di antara para ulamak mujtahid mendatangkan rahmat kepada umat. Hal ini ditegaskan oleh banyak ulamak. Antaranya Imam Ahmad yang berkata; "Perbezaan pendapat itu adalah kelapangan (bagi umat)". Berkata Umar Abdul 'Aziz; "Aku tidak gembira jika para sahabat tidak berbeza pendapat. Kerana jika mereka tidak berbeza pendapat tidak akan ada kelapangan bagi umat…". Berkata Imam as-Syatibi; "Ikhtilaf antara ulamak adalah rahmat bagi umat".

Oleh demikian, setiap orang Islam hendaklah berlapang dada dan menerima kepelbagaian pandangan dalam Islam yang dikeluarkan oleh para ulamak mujtahid. Tidak menjadi kesalahan jika ia hendak mengkaji di antara semua pandangan ulamak dalam suatu masalah, mana yang paling tepat. Namun hendaklah ia benar-benar memiliki kemampuan untuk berbuat demikian, di samping menjaga adab dengan para ulamak terdahulu serta meraikan adab-adab khilaf.

Khilaf yang tidak diizinkan

Namun, harus difahami juga bahawa bukan semua perkara harus berlaku khilaf. Khilaf hanya harus dalam masalah furu'. Adapun dalam masalah aqidah atau usul, tidak harus berlaku khilaf. Oleh demikian, apabila berlaku pertembungan antara aqidah Ahlus-Sunnah dengan Muktazilah, Qadariah, Syi'ah dan seumpamanya, orang Islam wajib berpegang dengan aqidah Ahlus-Sunnah kerana ia adalah satu-satunya fahaman aqidah yang menepati al-Quran dan as-Sunnah. Dalam suasana hari ini, umat Islam wajib menolak segala bentuk ideologi yang bertentangan dengan aqidah Islam seperti Sekular, Komunis, Sosialis, Liberalisme dan sebagainya kerana tidak harus berlaku perbezaan dalam pegangan aqidah di kalangan umat Islam.

Berkata Imam al-Khattabi; Khilaf dalam agama ada tiga bahagian;
Pertama; dalam mengisbatkan Pencipta dan keesaanNya. Mengengkari yang demikian adalah kufur.
Kedua; Dalam masalah sifat-sifat Allah dan kehendaknya. Mengengkarinya adalah bid'ah.
Ketiga; Dalam masalah furu' yang diihtimalkan pelbagai pandangan. Hal ini dijadikan Allah sebagai rahmat dan kemuliaan bagi para ulamak. Khilaf jenis inilah yang dimaksudkan dalam hadis "Ikhtilaf (ulamak mujtahid) umatku adalah rahmat".

Berkata Imam as-Subki; "Tiada syak bahawa khilaf dalam usul adalah sesat dan menjadi penyebab kepada segenap kefasadan sebagaimana ditunjuki al-Quran".

Tidak harus mengingkari masalah khilaf

Dalam senarai kaedah-kaedah fiqh, terdapat satu kaedah yang menegaskan;

لا ينكر المختلف فيه وإنما ينكر المجمع عليه
"Tidak diingkari perkara yang diikhtilafkan, akan tetapi diingkari perkara yang telah diijmakkan".

Berkata al-Hafidz Ibnu Rajab; "Munkar yang wajib diingkari ialah yang telah diijmakkan oleh para ulamak ke atasnya. Adapun perkara yang diikhtilafkan berkenaannya, maka di antara pandangan sahabat-sahabat kami (yakni ulamak-ulamak mazhab Hanbali); tidak wajib mengingkari orang yang melakukannya kerana ijtihadnya atau kerana ia bertaklid kepada seorang mujtahid dengan taklid yang harus".

Imam al-Ghazali menegaskan di dalam Ihya'nya; Tidak harus bagi seorang bermazhab Hanafi mengingkari seorang bermazhab Syafi'ie yang memakna dhab, dubu' dan yang tidak dibacakan Basmalah (ketika disembelih). Begitu juga, tidak harus seorang bermazhab Syafi'ie mengingkari seorang yang bermazhab Hanafi yang meminum nabiz yang tidak memabukkan…".

Berkata Imam Nawawi; "Amalan-amalan dan ucapan-ucapan yang rumit yang tertakluk dengan ijtihad, tidak harus orang-orang awam menceburinya dan tidak harus mereka mengingkarinya. Hal demikian hendaklah diserahkan kepada para ulamak. Para ulamak pula mereka hanya mengingkari/menegah perkara yang telah diijmakkan. Adapun perkara yang diiktilafkan, tidak ada keingkaran terhadapnya kerana menurut salah satu dari dua mazhab (berkenaan ijtihad); setiap mujtahid adalah benar. Pandangan ini adalah yang terpilih di sisi ramai para muhaqqiqin (penganalisis) atau kebanyakan mereka. Adapun menurut satu pandangan/mazhab lagi; yang benar satu sahaja dan yang salah tidak tertentu bagi kita dan dosa terangkat darinya…".

Berkata Imam Ibnu Taimiyyah; "Jika suatu masalah itu harus ijtihad padanya maka tidak dipertikaikan orang yang berbeza pandangan sama ada ia seorang mujtahid atau yang bertaklid".

Berpegang dengan mazhab

Kaum muslimin terdiri dari dua golongan;

1. Golongan yang memiliki kemampuan untuk berijtihad. Golongan ini dikenali sebagai mujtahid dan bilangan mereka amat sedikit kerana para ulamak silam meletakkan syarat yang cukup ketat bagi ijtihad demi menjaga agama dari diseleweng atau disalahtafsirkan. Golongan ini tidak harus bertaklid. Mereka wajib mencungkil sendiri hukum hakam dari al-Quran dan as-Sunnah.

2. Golongan yang tidak memiliki kemampuan untuk berijtihad. Golongan ini adalah kebanyakan penganut Islam. Mereka dituntut merujuk kepada alim-ulamak berdasarkan perintah Allah;

"…dan bertanyalah kamu kepada orang-orang Yang berpengetahuan ugama jika kamu tidak mengetahui". (an-Nahl: 43)

فإنما شِفَاء العِيّ السُّؤالُ
"Sesungguhnya ubat bagi orang yang jahil ialah bertanya". (Riwayat Imam Abu Daud dan ad-Daruqutni)

Berkata Imam Ibnul-Qayyim; "Harus bertaklid bagi orang yang tidak sampai darjah ijtihad. Wajib atasnya mengikuti seorang imam yang dapat ia mengambil panduan darinya dan bertaklid kepadanya dalam mengenali hukum-halam halal dan haram. Tidak harus bagi orang sepertinya untuk memberi fatwa kepada orang lain sekalipun ia memiliki keseluruhan kitab-kitab hadis".

Berkata Imam as-Syatibi; "Fatwa-fatwa para mujtahidin dinisbah kepada orang-orang awam umpama dalil-dalil Syarak dinisbah kepada para mujtahid".

Dr. Abdul Karim Zaidan menjelaskan; Seorang mujtahid hendaklah memperolehi hukum-hakam dari sumber-sumbernya yang asli dengan cara pemerhatian dan ijtihad. Tidak harus taklid baginya. Adapun orang yang tidak mampu berijtihad, wajib atasnya bertanya ahli ilmu (ulamak). Bertanyakan ahli ilmu sama ada secara musyafahah atau dengan merujuk kepada pandangan-pandangan mereka yang termuat di dalam kitab-kitab yang dipercayai yang menceritakan tentang pandangan-pandangan mereka dan menaqalkan dengan penaqalan yang soheh. Oleh demikian, harus bagi orang awam untuk mengikuti satu mazhab tertentu dari mazhab-mazhab yang makruf dan wujud hari ini dan dinaqalkan kepada kita dengan penaqalan yang soheh….".

Masalah Bid'ah

Bid'ah akhir-akhir ini telah menggoncang kesatuan para pendokong Islam dalam menghadapi musuh-musuh mereka yang semakin hebat dan semakin licik mengatur serangan. Melakukan bid'ah sememangnya suatu kesalahan atau dosa dalam Islam. Tetapi harus diingat bahawa bukan bid'ah sahaja satu-satunya penyakit yang bakal merosakkan umat Islam dan kekuatan mereka. Di sana terdapat penyakit kufur, syirik, nifaq, munkar, dosa dan maksiat yang di mana penyakit-penyakit ini diulangi berpuluh kali oleh Allah di dalam al-Quran (malah juga as-Sunnah) berbanding dengan bid'ah yang disebut dalam beberapa hadis sahaja.

Malah dewasa ini munkar dan maksiat menjadi masalah besar dalam masyarakat kita, namun terdapat sesetengah pihak cuba memalingkan perhatian kita dari memikirkan masalah besar tersebut kepada memikirkan persoalan bid'ah dalam hal-hal furu'.

Para ulamak sepakat bahawa istilah bid'ah mengikut Syarak hanya berlaku dalam masalah agama. Secara khususnya ia merangkumi tiga persoalan;

1. Aqidah
2. Ibadah
3. Halal dan haram

Begitu juga, mereka mensepakati bahawa perkara baru dalam agama yang direka-reka tanpa mempunyai sebarang asas atau asal-usul dari Syarak (sama ada dari al-Quran, as-Sunnah, Ijmak atau sebarang bentuk pendalilan yang muktabar di sisi ulamak), maka ia adalah bid'ah yang sesat. Ia dinamakan sebagai bid'ah haqiqiyah yang disepakati ulamak bahawa ia haram dan tercela. Contohnya ialah;

1. Dalam masalah aqidah; bid'ah Muktazilah, Jabariyah, Qadariah. Pada hari ini dapat kita masukkan dalam bid'ah jenis ini; Islam liberal, Sekular, Sosialis dan sebagainya.
2. Dalam masalah ibadah; memuja dan berdoa kepada kubur-kubur yang dianggap keramat, bernazar kepada selain Allah.
3. Dalam masalah halal-haram; menghalalkan riba, arak, judi, pelacuran, pendedahan aurat dan sebagainya.

Di sana terdapat bentuk bid'ah yang diikhtilafkan antara ulamak iaitu bid'ah yang dinamakan sebagai bid'ah idhafiyyah. Bid'ah Idhafiyyah ialah suatu amalan yang terdapat asal-usulnya dalam syarak, cuma kaifiyat dan cara pengamalannya sahaja yang ditambah dari yang disebutkan Syarak. Kerana itu ia dinamakan Idhafiyah yang bermaksud sandaran/tambahan. Contoh amalan yang termasuk dalam kategori bid'ah idhafiyah ini ialah;

1. Berzikir dan berdoa selepas solat beramai-ramai (secara berjamaah).
2. Bersalaman selepas solat fardhu.
3. Membaca tahlil beramai-ramai.
4. Muazzin membaca selawat dengan suara yang kuat selepas melaungkan azan.
5. Tambahan Saidina dalam selawat.
6. Membaca Yaasin malam jumaat.
7. Berpuasa nisfu Syaban
8. Himpunan maksurat yang dibaca di waktu pagi dan petang.

Para ulamak dalam mentafsirkan bid'ah terdapat dua kecenderungan;

Pertama; Meletakkan semua jenis bid'ah adalah haram dan sesat tanpa membahagikannnya kepada bid'ah hasanah dan bid'ah saiyyiah atau mazmumah. Antara ulamak yang mempunyai kecenderungan ini ialah Imam Ibnu Taimiyyah, Ibnul-Qayyim, as-Syatibi dan aliran Salafi hari ini. Bagi kumpulan ini, bid'ah idhafiyah juga tergolong dalam bid'ah yang diharamkan. Bagi mereka, bukan hanya amalan perlu ada dalil, malah kaifiyat dan cara mengamalkan juga perlu ada dalil.

Kedua; Membahagikan bid'ah kepada dua kategori iaitu bida'h hasanah dan bid'ah saiyyiah. Bid'ah hasanah ialah amalan-amalan yang menepati dalil-dalil Syarak. Adapun bid'ah saiyiah ialah yang bercanggah dengan dalil-dalil Syarak. Pandangan ini menjadi pegangan jumhur ulamak termasuk Imam Syafi'ie, Imam Ibnu Hazm, Imam al-Ghazali, Imam Ibnu al-Athir, Imam Nawawi, Imam Ibnu Hajar, Imam al-Zarkasyi, Imam al-Qarafi dan sebagainya. Bagi pandangan ini, jika suatu amalan itu terdapat asal-usulnya dari Syarak, maka tidak boleh dinamakan bid'ah yang sesat jika dilakukan dengan kaifiyat yang ditambah asalkan kaifiyat itu tidak bertentangan dengan Syarak. Kecualilah jika terdapat dalil yang menegaskan suatu amalan itu wajib dilakukan dengan kaifiyat tertentu, maka tidak harus berpaling kepada kaifiyat yang lain seperti solat lima waktu dan sebagainya.

Berkata Imam Syafi'ie; "Perkara-perkara baru dalam urusan agama ada dua jenis;
Pertama; Perkara baru yang menyalahi al-Quran, as-Sunnah, atsar (kata-kata sahabat) atau ijmak, maka ia adalah bid'ah yang sesat.
Kedua; Perkara baru yang berbentuk kebaikan yang tidak ada seorang ulamak pun yang mempertikainya, maka ia adalah perkara baru yang tidak tercela.

Saidina Umar r.a. pernah berkata mengenai solat Terawikh (yang dilakukan berjamaah di belakang seorang imam); "Sebaik-baik bid'ah ialah ini". Ianya membawa erti bahawa ianya benda baru dan belum pernah dilakukan sebelumnya…".

Berkata Imam Ibnu Rajab; "Yang dimaksudkan dengan bid'ah itu ialah perkara yang baru diwujudkan yang tidak ada dalil yang membuktikannya di dalam Syariat. Manakala sesuatu yang mempunyai dalil yang menunjukkannya, maka ia bukanlah bid'ah dari segi Syarak walaupun ia bid'ah dari segi bahasa".

Dalam apa keadaan sekalipun, setiap muslim harus menerima hakikat bahawa amalan-amalan dalam bid'ah idhafiyah tersebut menjadi medan khilaf di kalangan ulamak. Sebagaimana ditegaskan tadi, dalam masalah khilafiah kaum muslimin hendaklah berlapang dada sesama sendiri demi menjaga kesatuan sesama mereka. Adalah lebih baik memberi tumpuan kepada membasmi gejala murtad, maksiat, munkar dan bid'ah haqiqiyah dari menyebukkan diri dengan bid'ah idhafiyah yang pastinya tiada penyudahnya. Hal tersebut telah diperingatkan oleh Syeikh Hasan al-Banna sejak 50 tahun yang lalu di mana beliau menulis dalam risalah Usul al-'Isyrinnya;

"Setiap bid'ah di dalam agama yang tiada asal-usulnya (dari nas Syarak), hanya semata-mata dipandang elok oleh hawa-nafsu manusia sama ada dengan menambah atau mengurangnya, ia adalah sesat dan wajib diperangi. Namun untuk membasminya hendaklah dengan jalan terbaik yang tidak membawa kepada keburukan yang lebih besar". (Usul ke 11)

"Bid'ah Idhafiyyah dan at-Tarkiyyah dan melazimi ibadah-ibadah yang mutlak merupakan khilaf fiqh di mana setiap ulamak terdapat pandangannya tersendiri. Namun tidak menjadi kesalahan untuk mencari kebenaran berdasarkan dalil dan bukti". (Usul ke 12).

Syeikh Said Hawa juga menegaskan; "Tidak harus kita menghukum suatu amalan sebagai bih'ah yang diharamkan kecuali apabila telah disepakati oleh imam-imam mujtahid atau imam-imam fatwa bahawa ia adalah bid'ah. Adapun jika mereka berikhtilaf dalam membid'ah atau mengharamkannya, maka perkara terbabit adalah luas (yakni diberi kelonggaran) dinisbah kepada orang awam. Adapun bagi orang yang mengetahui jalan-jalan dalil, maka perkara tersebut baginya lebih sempit di mana jika yang rajih baginya ialah dalil terkuat yang membid'ahkannya, maka wajib atasnya menjauhi perkara tersebut. Namun tidak ada hak baginya untuk berkeras mengingkari orang yang mengikuti imam-imam mujtahid atau imam-imam fatwa dalam hal atau masalah seumpama itu…".-UNQUOTE

*** والله أعلم بالصواب***

Akhukum,
Us. Ahmad Adnan Fadzil,
Pusat Bimbingan Wawasan Ummah,
Changlun, Kedah.

INTERLUDE

Oang Kadayan Babuu Payau





Sdr Arkin Hj Garai
Pegawai Penyelidik
Pusat Pemprosesan dan Penyelidikan Makanan Ternakan Lok Kawi





Disabab akan artikal yang ku tulis di dalam blog ani hantap baat asanya, yang mbaca pun mungkin langu sudah, jadi ani tah ku salat akan caita panglipur lara yang diantat oleh kawan baikku Sdr Arkin Hj Garai daie Kota Kinabalu.

Sdr Arkin Hj Garai ani oang Kadayaan banaa daie Sipitang. Dalam sakitaa tahun 1971/1972, lapas papaiksaan Pom 5, kami bakaaja di Kota Kinabalu dan diam aah umah siwa di Sambulan. Yang sabanaanya kami nyiwa bilik nganya, bukan nyiwa umah. Bilik yang kami siwa atu damit nganya. Siwanya bila indaku kalupahan 50 Inggit sabulan babahagi tiga oang. Batiga tah kami diam sabilik iaitu Sdr Arkin Hj Garai, Sdr Safar Yaakob dan aku. Masa atu bilang oang kami kakal bujang.

Umah siwa atu bahatap jink inda basiling, bila sambat hantap sajuknya tapi amun kia-kia matahaie sudah atas bumbunan, hangatnya kan mbaie pusah, inda dapat dicaita akan. Bila aie minggu inda olah tiduu subalah tangah haie.

Dalam patangahan tahun 1972, masing-masing mbawa diee, aku ka KL balajaa, Sdr Arkin pun balajaa jua, macam atu jua Sdr Safar. Lapas atu Sdr Arkin ka Amerika Syarikat, aku ka UK dan Sdr Safar bila inda ku silap jadi Cikgu. Tadangaa habaa Sdr Safar pincin sudah ya, kaang ani manatap di Labuhan.

Ani kan bagalap-galap nganya uja dangan, macam ani caita yang diantat oleh Sdr Arkin. Nama caitanya atu “OANG KADAYAN BABUU”. Macam ani caitanya.

Alum batah hantap jua - oang Kadayan ani babuu payau - di bawa nya sama kuyuk hidupannya. Dalam pajalanan babuu kuyuk nya bacaai (bapisah) dai tuan nya.
Dalam kasadihan oang ani pun inda tahu lagi mana ah kuyuk nya. Kuyuk ani nganya haapan untuk luih babuu macam bilang kali ; Nasip nya baik inda samana-mana ia tadangaa bunyi salak kuyuk nya.

Dituut akan nya bunyi salak kuyuk atu sampai tah tajumpa sabuah sungai. Tapi bila sudah di sungai atu inda lagi tadangaa bunyi2 kuyuknya atu, tapi oang atu inda putus asa kan ndapatkan kuyuk nya atu sabab ia hantap picayanya yang kuyuk nya atu inda jauh daie sungai atu. Lihat punya lihat di sungai atu ada aiing buinih-buinih ah limbauuh sungai hampii siing nya melihat-lihat kuyuk kasayangan nya atu. Oang atu hantap jua kan tahu apa bangsanya yg buinih-buinih ah limbauh atu jadi di ingatinya banaa2.

SAKALI TAHU KUYUK NYA TIMBUL DAIE AIING MBAWA KALI SUNGKO AH MULUTNYA . . ."

Bah atu tah nganya panyudahan caita ani. Bila kamu ada caita-caita Kadayan, antat aah ku. Dapat jua kita dangaa-dangaa.

Taima kasih banyak-banyak aah Sdr Arkin Hj Garai. Batambah-tambah hensem liau kita ani.

ISLAM UMMAH AND GLOBAL CHALLENGES (Part 4)

Sunni and Shi’a Conflict

Before I go any further, let me share some information about the two biggest Muslim sub-groups namely the Sunni Muslim and Shi’a Muslim. The readers must understand and recognise that both Sunni and Shi’a Muslims share the most fundamental Islamic beliefs and articles of faith. The differences between these two main sub-groups within Islam initially stemmed not from spiritual differences, but political ones. Over the centuries, however, these political differences have spawned a number of varying practices and positions which have come to carry a spiritual significance.

If any of the information I produce in this article are inaccurate or out of context, kindly let me know and I am very much obliged to ammend or effect changes to improve the quality of information in this blog.

Sunni Muslims or Ahlu Sunnah Wal Jamaah

The word "Sunni" in Arabic comes from a word meaning "one who follows well-trodden path and the traditions of the Prophet Muhammad (p.b.u.h).”

The term Sunni Muslim refers to the great majority of the world's Muslims (approximately 85% - 90%), distinguishing them as the Ahlu Sunnah Wal Jamaah ("the people of the sunnah and the community") from the Shia Muslims. Sunni Muslims are, by this definition, Muslims who strictly follow the Al-Quran and Sunnah (practices) of the Prophet Muhammad (p.b.u.h) and preserve the unity and integrity of the community. Anyone who stands within the mainstream of the Islamic tradition and acts in accordance with generally accepted practices of the community is, therefore, a Sunni. Most Muslims see the Sunnah as complementary to the Koran insofar as it explains certain points and elaborates some Quranic principles by offering details necessary for the practice of Islamic law.

Sunni Muslims view the caliph (khalifah) as a temporal leader only and consider an imam to be a prayer leader.

Shi’a Muslims

The word "Shi’a" in Arabic means a group or supportive party of people. The commonly-known term is shortened from the historical "Shia-t-Ali," or "the Party of Ali." They are also known as followers of "Ahl-al-Bayt" or "People of the Household" (of the Prophet)

Shi’a Muslim adheres to the teachings of Islamic Prophet Muhammad (p.b.u.h) and the religious guidance of his family (who are referred to as the Ahl al-Bayt) or his descendants known as Shi'a Imams, whom they consider to be infallible. The Shi’a Muslims believe that following the demise of Prophet Muhammad (p.b.u.h), leadership should have passed directly to his cousin/son-in-law, Saidina ‘Ali ibn Abi Talib (r.a), rejecting the legitimacy of the first three caliphs (khalifah) of Islamic history. The first three Caliphs (khalifah) are Saidina Abu Bakr Siddiq (r.a), Saidina Umar Ibn al-Khattab (r.a) and Saidina Uthman ibn Affan (r.a).

Shi’a Muslims view the other caliphs (khalifah) were merely de facto rulers while the rightful and true leadership continued to be passed along through a sort of succession of Prophet Muhammad's (p.b.u.h) descendants.

Shi’a Muslims make up about 10% - 15% of Muslims all over the world. Significant populations of Shi’a Muslims can be found in Iran and Iraq, and large minority communities in Yemen, Bahrain, Syria, and Lebanon.

The Divide

The division between Shi’a and Sunni dates back to the time of the demise of the Prophet Muhammad (p.b.u.h), and the question of who was to take over the leadership of the Muslim nation. Sunni Muslims agree with the position taken by many of the Prophet's companions, that the new leader should be elected from among those capable of the job. This is what was done, and the Prophet Muhammad's (p.b.u.h) close friend and advisor, Saidina Abu Bakr Siddiq (r.a), became the first Caliph of the Islamic nation.

On the other hand, some Muslims share the belief that leadership should have stayed within the Prophet's own family, among those specifically appointed by him, or among Imams appointed by God Himself.

From this initial question of political leadership, some aspects of spiritual life have been affected and now differ between the two groups of Muslims.

Shi’a Muslims believe that the Imam is sinless by nature, and that his authority is infallible as it comes directly from God. Therefore, Shi’a Muslims often venerate the Imams as saints and perform pilgrimages to their tombs and shrines in the hopes of divine intercession. Sunni Muslims counter that there is no basis in Islam for a hereditary privileged class of spiritual leaders, and certainly no basis for the veneration or intercession of saints. Sunni Muslims contend that leadership of the community is not a birthright, but a trust that is earned and which may be given or taken away by the people themselves.

Shi’a Muslims also feel animosity towards some of the companions of the Prophet Muhammad (p.b.u.h), based on their positions and actions during the early years of discord about leadership in the community. Many of these companions (Saidina Abu Bakr, Saidina Umar, Saidatina Aisha, etc.) have narrated traditions about the Prophet's life and spiritual practice. Shi’a Muslims reject these traditions and do not base any of their religious practices on the testimony of these individuals. This naturally gives rise to some differences in religious practice between the two groups.

It is important to remember that despite all of these differences in opinion and practice, Shi’a and Sunni Muslims share the main articles of Islamic belief and are considered by most to be brethren in faith. In fact, most Muslims do not distinguish themselves by claiming membership in any particular group, but prefer to call themselves simply, "Muslims".

The Conflicts

As I have mentioned in Part 2 of this article, political, economic and ethnic factors have also driven people of the same faith to fight each other. The already fragile balance of power between Sunni and Shi’a Muslims in Iraq was further aggravated by the US-led invasion of Iraq in March, 2003.

Sunni and Shi’a Muslims have not always been openly hostile. In many parts of the world they live together peacefully. During Saddam’s regime, the Sunni and Shi’a Muslims in Iraq were able to live together and get along well. The political scenario changed drastically after the invasion and its continuous occupation till to this day where sectarian violence between Sunnis and Shi’a Muslims are common sight in Iraq.

Under Saddam regime, the Sunnis ruled Iraq, even though they were the minority. But throughout the world, Sunni Muslims vastly outnumber Shi’a Muslims. There are approximately 1.3 billion Muslims, and only about 15 percent are Shi’a. But Shi’a Muslims are the majority in Iraq and the overwhelming majority in Iran.

What caused the deep division between Sunni and Shi’a Muslims in Iraq? Why can’t they unite for once to achieve a common goal i.e. to liberate Iraq from the illegal occupation of the US-lead forces? After all both of them are Muslims. Or is it the U.S. military and political strategy to let the sectarian violence continue and later escalate the conflict to a civil war in Iraq? In my opinion, the Divide and Rule strategy has been well implemented by the U.S. in Iraq. Successful? Not too sure!

On the other hand, is it true that the sectarian violence in Iraq is a sign of the Shi’a revival as mentioned by Vali Nasr in his book entitled THE SHIA REVIVAL: HOW CONFLICTS WITHIN ISLAM WILL SHAPE THE FUTURE. I have the opportunity to browse the excerpt of the book as well as several articles and interviews by Vali Nasr that helped me to better understand the political landscape of Sunni and Shi’a Muslims in Iraq and Lebanon in particular and Iran in general. But don't be mistaken, this is not the only reference I sought to write this article in the most balanced and unbiased manner.

For a Malaysian laymen like me and may be some of the readers too, it is very difficult for us to really understand and appreciate the Shi’a – Sunni conflicts in its true sense simply because of the distance factor and the other notable reason is that I would say 100% of Muslims of the Far East (Malaysia, Indonesia, Brunei, Southern Philippines, Southern Thailand and Singapore) are Ahlu Sunnah Waljamaah. But thanks to the ICT, internet and multimedia technology that enabled Malaysian to access vast information and free flow of video and audio streaming delivered direct to our homes via broadband technology.

On a personal note, my first encounter with the Shi'a Muslims was in England way back in my student's days in 1978. I have both Sunni and Shi'a Muslim friends from the Middle Eastern countries notably from Iran, Iraq, Saudi Arabia and Sudan. At first, I was slightly taken a back by the way my Shi'a friends performing their prayers. Being Malaysian, Ahlu Sunnah Waljamaah and adopting the practices of Mazhab As-Shafiee, I began to realise only then, that the Shi'a Muslims are "different" in many aspects from Muslims in Malaysia. Over the period of 3 years I began to learn more about the Shi'a Muslims as well as Sunni Muslims from other Mazhabs namely Hanafi, Maliki and Hambali.

Malaysia is very fortunate to have good government under the able leadership of the Prime Minister, Datuk Seri Abdullah Ahmad Badawi who embraces the concept of power sharing. To achieve a politically stable government in a multi religious, multi racial and multi ethnic society of Malaysian fabric is extremely difficult task. But, Alhamdullilah, Malaysia has been so far very successful in managing major crisis and tragedies.

The Malaysian success stories in overcoming major political, racial and economic crisis and tragedies is not by chance but are the results of cohesiveness between the Malaysian people and the government. The dynamics behind the cohesiveness is none other than our extraordinaire high level of TOLERANCE which is the essence of our value system. Our very own approaches through Islam Hadhari, which is the brain-child of our Prime Minister, Datuk Seri Abdullah Ahmad Badawi has further enhanced the Malaysian Value System to the next level.

In Part 5 of the article ISLAM UMMAH AND GLOBAL CHALLENGES, I will try my level best to analyse the Shi’a – Sunni Conflict in more detail in the context of Iraq and Lebanon.

To be continued…….

ISLAM UMMAH AND GLOBAL CHALLENGES (Part 3)

Overview of the Challenges Facing the Muslim Ummah

The challenges facing the Muslim ummah are very complex. To reach to an amicable and long lasting solutions to the continuous injustice, oppression or aggression against Muslim countries by the predominantly Western powers is viewed as near impossible. Nevertheless, efforts to achieve long lasting solutions to the problem are being endlessly pursued by leaders of Muslim world through various organisations, dialogues and forums which include the Arab League (League of the Arab States), Organisation of Islamic Conference (OIC), individual Muslim leaders and various peace initiatives organised by Western powers.

Depicted below are the major challenges that caused deep division between the West and the Muslim world.

1. We do not need to go into the long and occasionally tortuous episodes of the history of Islam to establish this. Suffice it is to mention here that in the last nearly sixty years and to this day, the primary issue driving a wedge between the two worlds has been the Palestinian issue. No other issue has alienated the Muslim world from the United States in particular as much as this issue. Palestine is also the issue that divides the Arab and Muslim world and Israel;

2. The readers will agree with me that the further deterioration in the relations at present dates from the September 11 terrorist attacks on the United States, the “war” on terror, and the invasion of Iraq by predominantly Western powers. In the years since then other developments have aggravated the situation. Terrorist attacks against Western interests in Indonesia, the bombings in Madrid and London, Guantanamo, Abu Ghraib and the persistent unrest in Iraq and Afghanistan continue to arouse sentiment on both sides;

3. The pressure on Iran mounted by Western powers to prevent it from enriching uranium for peaceful nuclear energy because of suspicion that Iran will develop nuclear weapons. The West on the other hand turns a studiously blind eye on the nuclear weapons already possessed by Israel. One of the ironies of the situation is that this same nuclear weapon-armed Israel is condemning Iran for allegedly developing nuclear weapons. No Western power appears to notice anything odd about this.

4. The other major issue is the denial of assistance to the Palestinian people and the government of their democratic choice by Western powers, because Hamas is considered a terrorist organisation and because it has not recognised Israel and the road-map. Even taxes collected on behalf of the Palestinian government and people, which is legitimately theirs, is withheld by Israel in violation of all moral and legal principles. In the meantime what was already a critical situation in the occupied Palestinian territories is developing into a humanitarian disaster, and the situation is being allowed to descend into chaos.

5. One cannot leave this discussion of the factors aggravating relations between the West and the Muslim world without mentioning the unfortunate association of terrorism with Islam and Muslims. We must hold three main parties accountable for this: the groups that commit terror in the name of Islam; governments that attempt to demonise and thereby criminalise legitimate movements of resistance and national liberation, and the media.

As a matter of fact, Muslims see the killings of Palestinians and the blatant US support of Israel as a direct attack against the Islamic world as a whole. The al-Qaeda leader Osama bin Ladin, for instance, has cited the Palestinian struggle as one of the reasons why his organisation has launched the 9/11 attacks in the US and the London bombing in July 2005.

As I have mentioned in my other article in this blog pertaining to the invasion of Iraq in which the US bypassed the United Nations and subsequently invaded Iraq under the false pretext that Baghdad had weapons of mass destruction (WMD). What is more, while the Bush Administration supported India’s development of nuclear programs, it opposes Iran’s. Why, Muslims worldwide ask. Is because Iran is a Muslim nation and India is not?

Thus, Muslims across the world have increasingly joined the Islamic struggle against the US and its allies, including Australia, India and the UK. In Asia, for instance, terrorist attacks continue to happen in Pakistan and India as of this writing, following the two bombings in the Indonesian island of Bali in 2002 and 2005 as well as those of the Marriott Hotel and the Australian Embassy in Jakarta in 2003 and 2004, respectively.

In what they see as their defence against the rise of the West and its anti-Islamic values and the unilateral US foreign policy, leaders of Muslim organisations have found no other way other than resigning themselves to terrorism.

In summary, I would like to quote the speech by our former Prime Minister, Tun Dr. Mahathir bin Mohamad, at the Organisation of the Islamic Conference (OIC) in Putrajaya, Malaysia, on October 16, 2003:

QUOTE - None of our countries are truly independent. We are under pressure to conform to our oppressors’ wishes about how we should behave, how we should govern our lands, how we should think even.

Today if they want to raid our country, kill our people, destroy our villages and towns, there is nothing substantial that we can do. Is it Islam which has caused all these? Or is it that we have failed to do our duty according to our religion?

Our only reaction is to become more and more angry. Angry people cannot think properly. And so we and some of our people reacting irrationally. They launch their own attacks, killing just about anybody including fellow Muslims to vent their anger and frustration. Their Governments can do nothing to stop them. The enemy retaliates and puts more pressure on the Governments. And the Governments have no choice but to give in, to accept the directions of the enemy, literally to give up their independence of action.

There is a feeling of hopelessness among the Muslim countries and their people. They feel that they can do nothing right. They believe that things can only get worse... They will forever be poor, backward and weak. Some believe, this is the Will of Allah that the proper state of the Muslims is to be poor and oppressed in this world.

But is it true that we should do and can do nothing for ourselves? Is it true that 1.3 billion people can exert no power to save themselves from the humiliation and oppression inflicted upon them by a much smaller enemy? Can they only lash back blindly in anger? Is there no other way than to ask our young people to blow themselves up and kill people and invite the massacre of more of our own people?-UNQUOTE

To be continued…….

ISLAM UMMAH AND GLOBAL CHALLENGES (Part 2)

Introduction

This article will delve into the challenges faced by Muslim Ummah in the context of political, social and economic perspectives. Let me emphasise here that the writer will refrain himself from discussing issues pertaining to Islamic faith per se, simply because I am not a qualified person to delve into the issue. I am a responsible Muslim and I would not like my opinion and perception about Islamic faith to mislead the readers particularly if it is something to do with the “akidah”, the most fundamental and the very basic of our Islamic faith.

Conflicts between people professing different beliefs are nothing new. They have occurred since time immemorial. Often however, the conflicts are not so much conflicts between followers of different faiths. Rather, they are conflicts between people of different ethnic groups, or people who have conflicting political and economic interests, who happen to be of different faiths. The differences in faith then become emphasised, and are used by the conflicting parties in different ways to serve their objectives and interests.

We can recall many such examples in history as well as in contemporary times. The Reconquista between Christians and Muslims that was waged over eight centuries revolved around territory although religion distinguished the two sides. More recent examples include the conflict involving Muslims, Roman Catholics and Serbian Orthodox in Bosnia-Herzegovena; Russian Orthodox Christians and Muslims in Chechnya; Jews, Muslims and Christians in Palestine; mostly Hindus and Muslims in Kashmir; Muslims and Buddhists in southern Thailand; Muslims and Catholics in southern Philippines; Muslims and Christians in Indonesia’s Ambon and Halmahera provinces; and Christians and Muslims in the former East Timor.

Sometimes the conflict is between people who are within the same family of religion, such as between Sunni and Shi’a in Iraq and Pakistan.

Political, economic and ethnic factors have also driven people of the same faith to fight each other. In fact, the bloodiest war and conflict of this nature was fought between Muslims in the case of Iraq and Iran.

But my focus in this article is on the prevailing tensions between the West and the Muslim world which in my personal opinion is the root cause of the challenges faced by the Muslim world today.

Extremism and radicalism has indeed become the scourge in many parts of the world today. Terrorist attacks against Western targets perpetrated by groups in the name of Islam since September 11 has also triggered strong suspicion and distrust of Muslim minorities living in Western countries. There is now perceptible intolerance and antipathy towards Muslims driven by a new wave of Islamophobia.

Islamophobia must be removed and the international community must take a stand to stop actions which contribute, directly or indirectly, to the perpetuation of injustice, oppression or aggression against Muslim countries and the Muslim ummah anywhere and everywhere.

The international community has a clear duty to disallow the marginalization of Muslims and instead enable them to take part in influencing and setting the international agenda. The increasing gap and misunderstanding between the West and the Muslim world must be bridged. But it requires both sides to work in tandem to close the chasm.

Perhaps the worst manifestation of this religious dimension of the tensions between the West and the Muslim world was the controversy over the caricatures of the Prophet Muhammad (p.b.u.h). Already alienated by a host of other perceived injustices, the Muslim world closed ranks and erupted in anger, because pictorial depictions of the prophets of Islam, including Moses and Jesus, are prohibited by the religion. Associating a bomb denoting terrorism with the revered Prophet Muhammad (p.b.u.h) incensed Muslims around the globe.

I must say, the main objective of this article at the end of the day is to provide sufficient information and understanding on the dynamics of the global challenges faced by Muslim ummah, hence in a small way would assist the readers to appreciate Islam Hadhari in its true meaning and perspective as the driving force to achieve peace, security and political stability in the Muslim world.

To be continued…….

ISLAM UMMAH AND GLOBAL CHALLENGES

Abstract

This article is written to clarify issues in my own way and style, pertaining to the views by some quarters who perceived that the challenges faced by the Muslim Ummah of this decade are the end results attributed by ways Islam was taught, influenced and propagated by the past and current Islamic preachers, scholars, thinkers and ulamaks who failed to provide connection to the real life situation. According to these school of thoughts, such predicament had created regression, negation, backwardness, insensitiveness towards global challenges, anti- modernisation, anti-establishment, oblivious to reality of life, creation of Al-Qaeda & Taliban and various other negative connotations that are labelled against the genuine Islamic preachers, scholars, thinkers and ulamaks alike.

As a layman and a responsible Muslim, I am prompted to write this article as a minute / small contribution to a bigger picture which had been or will be discussed and brain-stormed by experts or think tank groups on the subject matter. I’m not part of the groups, thus this article is written based on my personal opinion and perception of the challenges faced by Muslim Ummah. I am trying to position myself as part of the solution provider rather than part of the problem. There are so many people out there who considered themselves as scholars and thinkers but in actual fact they are part of the problem instead of the solution. They can talk and write in the most convincing ways, but talking and writing alone will not produce tangible results. They are good in creating approaches but failed in its deployment and producing results.

A glaring example is when our Prime Minister, Datuk Seri Abdullah Ahmad Badawi introduced Islam Hadhari, several people who consider themselves as Islamic scholars openly declared that Islam Hadhari as a step backward and an act of regression and even worst some people branded Islam Hadhari as unislamic and accused the Prime Minister as a creator of another Islamic sect or denomination.

The people who proclaimed themselves as Islamic scholars and thinkers with Ph.D and Masters Degrees behind their names are excellent writers with the ability to write in excellent English and producing convincing evidences to substantiate their opinions and claims to the extent that the readers are being lured to literally believing what was written by such writers. Nevertheless, not every reader is dumb stupid to swallow every thing written by such writers. There are great many people out there who are capable to use their grey matter to evaluate the whole situation and considered those opinions as an insult to their intelligence.

As I have declared in my blogs, I am not a writer, neither a columnist nor a journalist. I cannot write in excellent English with jargons and bombastic words but what I can do is to write in plain and simple English to express my opinion to be easily understood by the readers who are in the same level as my self. For those readers out there who think their IQ (intelligence quotient) is very much above, and then my advice is to leave now and look for something else commensurate with your degree of intelligence. This blog may just not a place for you.

Due to its vastness, this article will be divided into several series that will encompass topics of interest, which in my personal opinion are relevant to the title of this article namely ISLAM UMMAH AND GLOBAL CHALLENGES…..A.S. Kasah

Content

The content of this article will encompass the following topics: -

1. Introduction
2. Overview of the challenges facing the Islam Ummah;
3. Sunni and Shia Muslims
4. The four Mazhab
5. Backlashes and aftermath of the 9/11;
6. War on terror and weapon of mass destruction (WMD);
7. The plight of Palestinian people
8. U.S. Economy and its impact on global markets
9. The Way Forward

To be continued…….

OLDEN DAYS KADAYAN – The Defence Systems (Part 4)

بِسۡمِ ٱللهِ ٱلرَّحۡمَـٰنِ ٱلرَّحِيمِ
In the name of Allah, the Beneficent, the Merciful
رَبُّنَا وَرَبُّكُمۡ‌ۖ لَنَآ أَعۡمَـٰلُنَا وَلَكُمۡ أَعۡمَـٰلُڪُمۡ‌ۖ لَا حُجَّةَ بَيۡنَنَا وَبَيۡنَكُمُ‌ۖ ٱللَّهُ يَجۡمَعُ بَيۡنَنَا‌ۖ وَإِلَيۡهِ ٱلۡمَصِيرُ

Firman Allah SWT di dalam Surah Asy-Syura Ayat 15 yang bermaksud,

Unto this, then, summon (O Muhammad). And be thou upright as thou art commanded, and follow not their lusts, but say: I believe in whatever scripture Allah hath sent down, and I am commanded to be just among you. Allah is our Lord and your Lord. Unto us our works and unto you your works; no argument between us and you. Allah will bring us together, and unto Him is the journeying. Surah Asy-Syura Ayat 15

Oleh kerana yang demikian itu, maka serulah (mereka wahai Muhammad kepada beragama dengan betul), serta tetap teguhlah engkau menjalankannya sebagaimana yang diperintahkan kepadamu dan janganlah engkau menurut kehendak hawa nafsu mereka; sebaliknya katakanlah: Aku beriman kepada segala Kitab yang diturunkan oleh Allah dan aku diperintahkan supaya berlaku adil di antara kamu. Allah jualah Tuhan kami dan Tuhan kamu. Bagi kami amal kami dan bagi kamu amal kamu. Tidaklah patut ada sebarang pertengkaran antara kami dengan kamu (kerana kebenaran telah jelas nyata). Allah akan menghimpunkan kita bersama (pada hari kiamat), dan kepadaNyalah tempat kembali semuanya (untuk dihakimi dan diberi balasan). Surah Asy-Syura Ayat 15

(Nota: Menurut keterangan ayat di atas mengandungi manfaat iaitu - Apabila kita sedang berhadapan dengan musuh, orang yang zalim atau orang yang ditakuti mahupun binatang buas, maka bacalah ayat ini (1x) sahaja. Insya Allah akan lepas dari aniaya dan kejahatan mereka. Wallahualam.)

The Defence Systems

It is difficult to ascertain the exact timeline of WHERE and WHEN the Kadayan people acquired their “defence systems”. Due to the so much ambiguities and uncertainties surrounding the issue, the following theories (assumptions) may provide some light to resolve one of the most complex historical questions of the Kadayan people i.e. when did the Kadayan people acquire their “defence systems”? Was it during pre-Islamic time or post-Islamic time? Or was it the result of fusion process, or in other words, the defence systems were acquired long before the arrival of Islam to the Island of Borneo where the adaptations process or the reengineering of the defence systems were done to suit the requirements of the Islamic faith. The above assumptions were derived from the following logics: -

1. Some of the Mantra / spells or incantation (chanting of magical words in casting spells) used in “Ilmu Kadayan” do not contain verses from the holy Quran which indicate that the origin of such incantation / spells were from other sources probably Hindu or Majapahit influence.

2. Majority of the incantations / spells in “Ilmu Kadayan” contain some forms of verses from al-Quran, normally at the end part of the incantations / spells. The most common verses are “Dengan Berkat Laillahaillallah Muhammadur Rasullah”. The writer is unsure whether such incantations / spells were developed during post-Islamic era or as a result of fusion or modification of the readily available incantations / spells to suit the Islamic teachings / faith.

The Kadayan people “defence systems” were divided into two categories namely, defensive and offensive. Let me refresh our memory what are the meaning of the two words.




Keris





1. Defensive – the defence systems were used to protect their settlement (village), properties, family and self in the form of physical and spiritual means.

The defensive components of the Olden Days Kadayan Defence Systems are as follows: -

a. Warrior skills – Kadayan warriors were expert in martial arts coupled with their spiritual and supernatural powers to make them invisible, invincible, and invulnerable.

b. Weaponry – The Olden Days Kadayan people did not have sophisticated weapon system. The most common weapon used by the warriors and commoners alike were spears & lances, machete, kris, and may be bow and arrow;

c. Protective security – The physical guarding system coupled with invisible fence known as “guis” to deter intruders and tress-passers to enter the Kadayan settlements / villages. The objective of the Kadayan “guis” is to incapacitate and paralyse the target. The victims were taken to the spiritual master / village head to be interrogated and if due cooperation were given by the victim, the spell against him would be lifted and put to immediate recovery, otherwise the victim would be made to “vaporise” without any traces.

d. Engaging supernatural beings to protect the properties and settlements / villages – The Olden Days Kedayan people close relationship with the supernatural beings made it possible to command / instruct the friendly supernatural beings to look after their properties, families and settlements / villages. Even as recent as in the sixties, there were Kedayan houses in our village that were protected by such method. The modus operandi (MO) of the defence system is quite simple where the supernatural beings would take charge of the house in the event that the owner left the house unattended for a period of time, such as going to visit the family members in other village or for any other purposes that require the owner to be away for a period of time.


The supernatural beings would manifest in many forms such as gigantic human figure, shadow, midgets, and sometimes imitated the look of any of the household family members. The supernatural beings made noises / human voices as if the house is occupied.

The Olden Days Kadayan people did not seek a personal relationship with the powers. He rather seeks to manipulate supernatural beings and forces to do his will. He might manipulate supernatural powers in order to determine the source of calamity, to predict the future, to curse those who are in opposition, and to out wit their enemies.

Physical, Spirituals & Supernatural

In Olden Days Kadayan people defence systems, the physical defences alone were considered as inadequate to provide formidable security protection to themselves, families and settlements / villages. To the Kadayan people, physical defences are “useless” if not complemented with the other most vital component of the defence systems i.e. spiritual and supernatural powers.

Some readers might be confused on the meanings of spiritual and supernatural powers. Let me throw some light on the definitions of the two most important words associated with the Olden Days Kadayan people.

Spiritual – Throughout time, Kadayan people have been aware that there is something more to their existence than what can be experienced with the senses of sight, smell, touch, taste, and sight, something more than the physical being and the physical world that is thought of as reality. This is Spirit.




Old photograph of Malay Man with Moustache and Beard




The Olden Days Kadayan people were able to harness, consolidate and control the spiritual powers effectively, so superior that lasted over generations enabling them to earn their reputation as the ultimate warrior of their time.

The secret use of spiritual power in the context of the Olden Days Kadayan people defence system is almost always malevolent, meant to cause suffering or death to their enemies. When used publicly by recognised spiritual masters / leaders of the Olden Days Kadayan society, spiritual power is often benevolent, discovering who has brought evil upon the society. Whether spiritual power is used negatively or positively, its existence is never questioned by the Olden Days Kadayan people. Their ultimate objective was to gain control of the spiritual powers to protect their society against hostile supernatural beings and of course their traditional enemies i.e. the savage people of the interior of Borneo Island.

One of the greatest spiritual powers given to the Olden Days Kadayan people is bravery, which is expressed in the wider concept of “handal”, which means more fully, "bravery, spiritual power."

In the context of Olden Days Kadayan people, the term spiritual power simply means “invisible” power obtained / harnessed from within through defined processes taught by spiritual leaders / masters or through dreams, etc.

Supernatural – A dictionary definition of supernatural is something attributed to a power that seems to violate or go beyond natural forces or relating to existence outside the natural world.

How did the Olden Days Kadayan people obtain such powers? I have to admit that I have very little knowledge about the subject matter. Nevertheless, I'll try my level best to delve into this issue by starting with a phrase that I used many times in my previous articles which is “RELATIONSHIP WITH NATURE”. In the Olden Days Kadayan society, their settlements / villages were surrounded by the unexplored virgin jungles, rivers and unknown inhabitants of supernatural beings (iblis, jin, syaitan and other supernatural beings).




Kulit Buku Hikayat Iblis






According to Kadayan myth and legend, supernatural beings are categorised based on their hostility towards the Kadayan people, super power and religion.

Jin category : Giin baantai, Giin buagas, and Oang Anggau
Religion : Islam / infidel
Power : Rated as #1 most powerful supernatural beings and very hostile

Syaitan / Satan category : Bauta', Sampaa and Mandau (Thanks to Tn Hj Ramlee Dua for reminding me about Mandau)
Religion : Not known
Power : Rated as #2 most powerful supernatural beings and very hostile

Iblis / ghosts category : All other supernatural beings such as Indahau, Siakih and various types of ghosts
Religion : Not known
Power : Rated as #3 most powerful and hostile.

Other supernatural beings: Oang Kabanaan, Kayangan and Bunian
Religion : Islam
Power : Very powerful, yet the most moderate and friendly supernatural beings

According to Kadayan myth and legend, the terms “Oang Kabanaan” means a person from another dimension. The Olden Days Kadayan people believed that there are three “parallel worlds”, in different dimensions, populated by beings almost similar to the earthly beings but with supernatural powers known as “Oang Kabanaan”. “Oang Kabanaan” visited earth regularly and they manifested themselves in physical forms i.e. human beings and only visible to selected Kadayan people.

The myth about the three parallel worlds was told by our elders in very convincing ways. They called the parallel worlds as “upper, middle and lower” and the descriptions are as follows: -

Upper world – populated by beings in which their pregnant women carry their unborn babies in the foreheads;

Middle world – earth our home, where pregnant women carry their unborn babies in the middle part of the body i.e. the abdomen;

Lower world – populated by beings in which their pregnant women carry their unborn babies in their big toe.

[Note : It was also mentioned in Kadayan myth and legend that, Kadayan people were originated from "Kayangan", usually refered to as from the "upper world". The interesting thing about the Kadayan myth is that, most of the stories were associated with beings from another dimensions or "outer space". How could this be? Was it true that the Kadayan people were from Kayangan? OR did the aliens from outer space visit the Olden Days Kadayan people for reasons unknown to us? Is the word “KADAYAN” derived from “KAYANGAN”? Was it intentionally done to disguise their true identities? If there is sufficient evidence to support this theory, then we are opening a whole new chapter of the Kadayan people’s history. Crazy or what? I'll try to do a little bit of research on this topic and try to write an article on the subject matter later. It is interesting, isn't it?.]

There are other terminologies commonly used by the Kadayan people to describe the supernatural beings such as “Oang Kayangan and Oang Bunian”. I am unable to determine whether such terminologies are used to describe similar supernatural being by Kadayan people of different locations, villages or settlements. All the three beings share common characteristics of supernatural in nature, possessing supernatural powers, invisible, invincible and coming from another dimension.

In Kadayan myth and legend, “Oang Kabanaan, Kayangan or Bunian” were considered as friendly beings but there were stories told that those beings occasionally “abducted” selected Kadayan individuals for unknown purposes. The victims were never been physically harmed or killed but somehow the victims were “mentally abused”. In most cases, after the victims were being released and returned to their settlement / village, they suffered severe memory lost and sunk in oblivion.

The most “logical” explanation on how the Kadayan people obtained the supernatural powers was from their close relationship with nature. Overtime the Kadayan people perfected their relationship with nature by “befriending” the supernatural beings (Iblis, Jin, Syaitan, and the other three supernatural beings mentioned above) fostering special bond and cohesiveness between them. Such bonding and cohesiveness enabled both parties to develop trust amongst each other where there were cases of inter-marriage between the Kadayan people with Oang Kabanaan, Kayangan or Bunian. Such bonding is still evident until these days as mentioned in my previous article, where a Kadayan spiritual master is capable of talking and negotiating terms with supernatural beings and request for their settlement to be shifted to another locations through a process known as “NATAKI”.

The Olden Days Kadayan people had a lot to learn from the supernatural beings as compared to the reversed. Why did the supernatural beings choose to visit earth and lived with the Olden Days Kadayan people was not clear. Through the process of their coexistence, strong bond, cohesiveness and mutual respect, the Olden Days Kadayan people acquired substantial amount of supernatural powers from the beings where the super, duper Kadayan spiritual masters of the time were so powerful that no other powers can match them except the power of their creator, the Almighty God.



Remnants of the Olden Days Kadayan people’s spiritual and supernatural powers were manifested in every aspect of Kadayan livelihood and defence systems. Physical defences without spiritual and supernatural powers were considered useless and weak. Thus the Kadayan martial arts, weaponry, bodily strength and all Kadayan physical defences must be complemented with the spiritual and supernatural powers to make them formidable.

To be continued…….

SELAMAT MENYAMBUT MA'AL HIJRAH 1429 H

Assalamu'alaikum warahmatullahi wabarakatuh,

Besempena dengan Maal Hijrah yang akan kita sambut esok, saya dan seluruh ahli keluarga ingin mengucapkan Selamat Menyambut Maal Hijrah 1429 H. Semoga di tahun baru ini kita akan dimurahkan rezeki dan sentiasa mendapat rahmat dan hidayah dari Allah SWT.

Jutaan terima kasih saya ucapkan kepada pengunjung-pengunjung yang budiman yang selama ini telah menyokong kemunculan blog ini.

Salam hormat. Terima kasih.

OLDEN DAYS KADAYAN - In a Savage Land (Part 3)

بِسۡمِ ٱللهِ ٱلرَّحۡمَـٰنِ ٱلرَّحِيم
In the name of Allah, the Beneficent, the Merciful

Firman Allah SWT di dalam Surah Ar-Baqara Ayat 191 yang bermaksud,
Dan bunuhlah mereka di mana sahaja kamu menjumpai mereka, dan usirlah mereka dari mana sahaja mereka mengusir kamu; penganiayaan (fitnah) adalah lebih besar daripada pembunuhan, dan janganlah memerangi mereka di Masjidil Haram (Masjid Suci) sehingga mereka memerangi kamu di dalamnya. Kemudian, jika mereka memerangi kamu, bunuhlah mereka. Itulah balasan ke atas orang-orang yang tidak percaya (And slay them wherever ye find them, and drive them out of the places whence they drove you out, for persecution is worse than slaughter. And fight not with them at the Inviolable Place of Worship until they first attack you there, but if they attack you (there) then slay them. Such is the reward of disbelievers.)- Surah Al-Baqara Ayat 191

In a Savage Land

Let us travel through the passage of time to the 15th century Island of Borneo. This was the same time as the Golden Age of Malacca during the reign of Sultan Mansur Shah and the era of the legendary Malay warrior, none other than Hang Tuah. What was it like then in the Island of Borneo? The interior parts of the Island of Borneo were mostly inhabited by the indigenous people called the Dayak tribes, whereas the coastal areas were inhabited by native inhabitants of Malay origin. The Dayak tribes are sub divided into many other tribes such as Punan, Kenyah, Iban, Murut etc to mention just a few. The sub tribes are divided again into about 400 smaller tribes inhabiting various places of the Island of Borneo. The Dayak tribes of the Island of Borneo were very notorious and savage people. They were well known for tribal and communal warfare and of course the head hunting.



The tribal and communal warfare were sparked off mainly due to territorial disputes, trespassing & encroachments, leaderships, family feuds, disregarding cultural and traditional practices, marriage, and personal conflicts. In a highly sensitive tribal environment any issues regardless of its intensity would spark off serious tribal and communal warfare, creating deep division amongst the tribal communities that lasted for a life time.

Head hunting is synonym to the Island of Borneo where according to the belief of the Dayak people, dried human skulls provided the most powerful magic in the world, vital transfusions of energy. After decapitating the enemy, great homecoming celebrations awaited returning warriors. The brains were carefully extracted through the nostrils, and then fresh ULU (heads) were placed in plaited rattan nets and smoke-cured over fires.

According to their beliefs, a good head could save a village from plague, produce rain, ward off evil spirits, or triple rice yields. Dayak people believed a man's spirit continued to inhabit his head after death. Surrounded by palm leaves, heads were offered food and tobacco, so their spirits would forgive, forget, and feel welcome in their new home. New heads increased the prestige of the owner and impressed sweethearts; they were an initiation into manhood.



In some tribes, a head's powers increased over time; cherished skulls were handed down from generation to generation. The beliefs varied from tribe to tribe, in some tribes, a head's magic faded with age, so fresh heads were needed to replenish the older ones. Such belief was the driving force behind the ruthless killings to obtain new heads. Villages without ULU were spiritually weak, easy prey for enemies and pestilence.

Living in a savage land of lawlessness, where the strong dominated the weak and “kill or be killed” environment, is unspeakable in a modern society like now. The head hunters were not ordinary people from the tribal community. They were warriors, trained to execute their tasks successfully i.e. to kill and decapitate the enemies’ heads. Their looks were gruesome, “dressed” in their half-naked warriors’ attire, tattooed bodies and equipped with weaponry suitable for the purpose. The tribal warriors or the head hunters were savage, vicious, notorious and ruthless people of their time.

The Kadayan people of the time were nomadic, shifting from one place to another looking for better and fertile areas for their agriculture activities. The Kadayan people were defined as “coastal” people of the Island of Borneo by the early western emissaries. In actual fact, the Kadayan people were not really the “coastal” people of the Borneo Island where they were depending on the sea as fishermen to support their livelihood. Traditionally, Kadayan people were never been fishermen as compared to other coastal indigenous people of Island of Borneo, like the Brunei Malay for example.

The traditional KADAYAN people settlements were in a “buffer” zone, somewhere in between the savage people of the interior and the coastal people of Island of Borneo. Being nomadic, coupled with their nature of settlements, the Kadayan people were under CONSTANT THREATS and HARASSMENTS from the savage people of the interior and in many occasions they themselves were the victims of the head hunters and tribal warfare. Such predicaments compelled the Kadayan people to develop their own “defence systems” against the act of the savage people of the interior of Borneo Island.

It would be wonderful if there is any where we can “carbon date” the beginning of time when the Kadayan people first developed their defence system. In my personal opinion, in depth research should be done to determine when and how the Kadayan people acquired their “defence systems” so superior that lasted over generations enabling the Kadayan people to earn their reputation as the ultimate warrior of their time.

My analysis on The Olden Days Kadayan had just begun where every key word in the Olden Days Kadayan definition I have given earlier will be substantiated accordingly. To refresh our memory, let me re-quote the definition: -

“KADAYAN PEOPLE WERE THE MOST FEARLESS, INVULNERABLE, NOTORIOUS AND RUTHLESS NATIVE OF THE ISLAND OF BORNEO, FEARED BY MOST NATIVES AND TRIBES OF THE ISLAND FOR THEIR UNSURPASSED MYSTICAL , SPIRITUAL AND SUPERNATURAL POWERS.”

The key words are fearless, invulnerable, notorious, ruthless, mystical, spiritual and supernatural.



A flying Malay warrior



The Olden Days Kadayan “Defence Systems” may be categorised as follows: -

1. Defensive – the defence systems were used to protect their settlement (village), properties, family and self in the form of physical and spiritual means. Technically the defence systems are known as 1st, 2nd and 3rd Line of Defence. These systems will be elaborated in the later parts of this write-up.

2. Offensive – the offensive mechanisms were used to outwit the enemies in the form of both physical and spiritual means. Besides the extreme “words” used in the definition above, the Olden Days Kadayan people were also SHREWD and DECEPTIVE. Such characteristics are still notable amongst the present day Kadayan people.

Besides the “Defence System” the Kadayan people also acquired other trades and skills to enhance their livelihood of their time. Overtime, the Kadayan people perfected their skills in various fields such as planting of hill paddy & cash crops, fresh water fishing, hunting, defence against wild animals & supernatural beings, medicinal herbs, handicraft, and other skills that were considered of paramount importance to their survival in a harsh and challenging environment of their time. I called these skills as “Survival Skills” and will be discussed in later parts of this article.

To be continued…….