Wednesday, March 7, 2007

Islam in Malaysia


The recognition of Islam in this part of the world has been a fact since C.E. 674 (forty-two years after the death of Prophet Muhammad, pbuh) when the Umayyad ruler Muawiyah was in power at Damascus. Two hundred years later in C.E. 878 Islam was embraced by people along the coast of Peninsular Malaysia including the port of Kelang which was a well-known trading centre.
Before the coming of Islam, the indigenous Malays embraced an ancient religion with various forms of belief with some of the population belonging to the Hindu/Buddha religion. Life was structured and arranged in ways that showed the influence of more than one religion. This can be seen not only in the Malay's cultural patterns but is also part of the 'power' structure of state dignitaries and princes.
At the political level, the royal ruler and the head of state in most communities in the Malay world embraced the Islamic religion. The people were impressed and attracted by the provision in the Qur'an and the Hadith that mankind should be ranked on a basis of interpersonal equality. Those who for so long had been considered of low caste saw how the different strata of Islamic society were laid before them. They were no longer imprisoned within a religious caste system and the notion of living in "classes". In Islam there was no discrimination, or division on the basis of colour, class tribal affiliation, race, homeland and birthplace, all of which gave rise to problems. Equal rights seemed the right human solution, which in practice meant the acceptance of rights and obligation as a member of the Islamic Community. The pious person achieved sublimity and nearness to God.
The local population saw that Islam could extricate them from this bondage and provide the means for the extirpation of social evils. The new religion gave the small man a sense of this individual worth - the dignity of man - as a member of an Islamic community.
The efforts of the ulama' in implementing Islamic teachings gradually reached rulers, officials, community leaders and the ordinary people. Their efforts left its mark in such places as Banten (formerly Bantam), East Java, Macassar, Kalimantan, the Southern Philippines, Southern Thailand, Malacca, Trengganu and elsewhere. The ulama' also played a part in the administration, and some of the powerful sultans held firmly to the teachings of Islam.
Spread of Islam

After the initial introduction of Islam, the religion was spread by local Muslim scholars or ulama' from one district to another. Their normal practice was to open a religious training centre called "pondok" or hut from the small sleeping quarters constructed for the students. In addition to giving lectures in houses, prayer houses, or mosques, they also performed tasks such as working in padi fields, gardening and craftwork and other jobs according to each individual's capabilities. The role of these ulama' was not merely that of a teacher but also that of advisor for the village families and communities. The role they played was fairly broad one by reason of their expertise and capability in more than one field of human activity. After graduating, the pupils would go back to their homeland, often in some remote corner of the country, forming a link in the chain between one ulama' and another.
Islam in the Malay Archipelago in general and Malaysia in particular follows the Shafie Mazhab. However there are many Muslims in Malaysia who do not follow any particular school. In Perlis, the state constitution specifies that Perlis follows the Qur'an and Sunnah and not a particular mazhab. Many Muslims in Perlis therefore do not follow any mazhab, as is the case with the followers and members of the Muhammadiyah Organisation in Indonesia.
One noteworthy feature in the religious education scene is the close relationship between the Pondok schools, the teachers and even the pupils although the distance between them may be quite considerable as from Kubang Pasir for example, or Kedah to Achen, Java, Kalimantan, Kelantan and Terengganu. The unifying factor that makes strong ties among them is the uniformity of the system of instruction, for not only are the Holy book and the language used the same but also the socio-political problems, even though in Indonesia the Dutch were the colonial power and in Malaysia (or Malaya) the British. The colonisers whether Portuguese, Dutch or British attempted Christionisation by various means, in particular through their educational systems.
There were, however, a number of Muslims who felt that the pondok schools could not deal with the challenge of colonial education institutions. In order to overcome the problems, the Madrasatul Mashoor al-Islamiyah was established in Pulau Pinang in the year 1916 using Arabic as the language of instruction. The madrassahs taught Fiqh as well as secular subjects. This institute of learning was not merely intended to enhance the position of Muslims in Penang and northern Malaya but in Southeast Asia as well. This school chose as its inspiration the name of Syed Ahmad Al Mashoor, alternatively known as Ayid Mashoor, a leader of Arab descent on that Island.
After Malaya achieved independence on August 31, 1957, the growth of religious education at government subsidised schools was a result of sustained effort on the part of the Malay community. This can be seen at the Islamic College and the National University of Malaysia.
The best known and reputedly oldest pondok in Malaysia is that of Tok Guru Haji Muhammad Yusof or Tok Kenali, who constructed it himself in Kota Bahru, Kelantan. He received his basic education in Kelantan and then like any other pondok teacher pursued his studies in the Masjid al-Haram (the Great Mosque of Makkah). The Tok Kenali pondok became a famous centre of learning which led to large numbers of people from different states coming to learn at the pondok, and subsequently other pondok schools were opened by some of the former pupils who in time became community leaders. This teacher-pupil- teacher network spread to Southern Thailand and Indonesia.
Some Malaysian ulama' became teachers at the Masjid al-Haram. At the time of this writing one ulama' from Kedah, Muhammad bin Abdul Kadir, and two from Petani were teachers there. Muhammad's father was also a teacher at the al-Haram Mosque.
The Effects of Colonization
It is unfortunate that while the process of Islamisation was in progress in South-East Asia, the colonisers from the West came on the scene. The first ones were the Portuguese who were followed in succession by the Spanish, the Dutch and the British who took land in these places and altered all the laws and ways of living by one means or another, based on the 'divide and rule policy' so well known throughout the third world. The coming of the West could normally be considered under three categories: trade, conquest and Christianisation of the colonial subjects.
The missionary is a revolutionary and has to be so, for to preach and plant Christianity means to make a frontal attack on the beliefs, the customs, the apprehensions of life and the world and by implication on the social structure of the society. Beyond the missionary, the colonial administrators, planters, merchants, western penetration, etc., performed a much more severe and destructive attack.
The Malay Archipelago which became a trading area and a well known area for "spices" and all sorts of products of the soil and marine technology had become an area of intense rivalry as a consequence. The greed for double profits by the Western traders transformed the style of political power by colonisation. One by one the trading centres and the Islam influenced sites fell.into the hands of the colonisers, bringing a new administration and a military presence to reinforce it.
To strengthen their economy, the colonial powers (the British in particular) in the Peninsular Malaysia and Singapore brought in many labourers from India and China so as to constitute a political problem, which is still with us. Problems of immigration, citizenship, special rights (Malays and indigenous), language, culture and economy became political issues that led to a certain amount of nationalistic touchiness.
The fall of the Malacca sultanate to the Portuguese in 1511 was the beginning of colonisation on the Peninsula, that is, the breakdown of Malay political authority in this part of the world and the beginning of a setback to the spread of Islam. From Malacca the colonisers seized all administrative functions that were typically Islamic. The people had to endure a number of disturbing experiences, and to witness some of their number cooperating with the colonisers for their own personal gain.
The role of the ulama' was compromised for as time went on, they were weakened by the formation of various 'religious councils' on the pretext, in the colonial period, of preserving Malay customs and the Islamic religion. However, as can be seen from the Acts establishing these Councils their main function was to limit the role of Islam to purely personal matters. For their part the British promised they would not intervene in matters pertaining to Islam or Malay traditional practices. However, the separation of religion from the practical affairs of government and law was, in itself, an interference in matters pertaining to Islam. The ulama' whose previous function had been to advise and attend to state requirements were now replaced by a British Advisor or British Resident and the role of the ulama' became purely "religious" in the narrow sense.
Another effect was the opportunity for the Christian religion to establish itself in a number of areas in these districts and Christianise the native population. Schools and churches were opened once cooperation was secured from colonial officials. The Chinese and Indians who were brought to the Peninsula - Malaysia, Singapore and Brunei - became the middlemen and were given protection. Many of them entered schools belonging to Christian organisations and subsequently became Christians themselves. But for Malays it could be said they were "out" as far as Christian eligibility was concerned, and it was simply on that account that they were disparaged by the colonisers either on religious grounds or because they were said to be unskilled in basic human needs.
The colonisers' policy and political game consisted in restricting the natural growth of the indigenous people so that in many spheres of activity they were hobbled or rendered ineffectual. Strict adherence to Islam was not so firm or so uniform throughout Peninsular Malaya particularly as the education policy gave advancement in the British system to those educated in colonial schools. Thus was produced a generation of Muslim bureaucrats who were 'westernised' and 'secularised'.

Hj. Ahmad Kamar

Sex Education in Islam

Sex Education of children and youth is a sensitive but important aspect of their learning. At present Muslim children are getting secular sex education at schools and getting, the wrong messages from the media. Allah says in Qur'an: "Say: Are they equal to those who know, and those who do not know?" Prophet Muhammad (salAllahu alayhi wasalam) has said:"Blessed are the women of the Ansar (citizens of Madinah). Shyness did not stand in their way seeking knowledge about their religion"Although the Qur'an has given so much emphasis on acquiring, knowledge, and in the days of Prophet Mohammed (salAllahu alayhi wasalam) Muslim men, and women were never too shy to ask him questions including those relating to private affairs such as sexual life. For Muslim parents of today sex is a dirty word, they feel uncomfortable in discussing sex education with their children, but do not mind the same being taught at their school, by secular or non-Muslim teachers (of even opposite sex), by their peers of either sex, and by the media and television, (an average child is exposed to 9,000 sexual scenes per year). These parents should know that sex is not always a dirty word. It is an important aspect of our life. Allah who cares for all the aspects of our life, and not just the way of worshipping Him, discusses in Qur'an, reproduction, creation, family life, menstruation and even ejaculation. And Prophet Muhammad (salAllahu alayhi wasalam) who was sent to us as an example, discussed with his companions many aspects of their sexual life including sexual positions. The main reason Muslim parents do not or cannot discuss sex education with their children is because the way they have ben brought up, ignorant and maybe they are not comfortable with their own sexuality or its expression. They leave Islamic Education to the Sunday school, and sex education to the American schools and the media. What Is Sex Education And Who Should Give It?Is sex education about knowing the anatomy and physiology of human body, or about the act of sex, or about reproduction and family life, or about prevention of sexually transmitted diseases and unwanted pregnancy? Is giving sex education equal to giving permission of engaging in sex? One sex educator at my son's school told the parents "I am not planning to tell your children whether or not they should not engage in sex, or how to do it but in case they decide to do it they should know how to prevent sexually transmitted diseases and pregnancy". At present the sex education is incomplete as it does not cover the morality associated with sex, sexual dysfunctions and deviations and the institution of marriage.One of the basic questions is; do children need sex education? Do you teach a duck how to swim or just put it in water and let it swim. After all, for thousands of years men and women are having sex without any formal education. In may traditional civilizations, sex education starts after the marriage with trial and error. Some couples learn it faster than others and do it better than others, due to difference in sexual perception and expression of one partner. In my opinion having dozen children is not necessarily a proof of love. An appropriate and healthy sex education is crucial to the fulfillment of a happy marriage. With regards to the questions who should impart sex education, I believe everyone has to play his or her role. The parent as a whole have to assume a more responsible role; especially the father has a duty to be able to answer his son's questions and the mother to her daughter's. We can hardly influence the sex education at school or by the media which I call "VD- AIDS And Teenage Pregnancy Education", but we can supplement that with some ethical and moral dimension and add family love and responsibility. Apart from these sources, some role can be played by Sunday school teachers, the family physician, the pediatrician and the clergy. Within a family the elder sister has a duty towards the younger one and the elder brother has for the younger one. The Role Of Parents and Muslim Organisations For their failures (i.e. teenage pregnancy), the American educators are putting the blame, as usual, on the parents. In fact in Wisconsin and many other states the grandparents of a baby born to a teenager are responsible for the financial support of the child. Remember parents are not needed if their teenage daughter needs contraceptives or abortion. Faced with such hypocrisy, the parents job is to instill in their teenagers mind what is not taught in sex education classes i.e. reason not to engage in sex, reason not to get pregnant etc. At the same time, they should divert their energies to some productive activities like community work, sports, character growth, or Sunday schools. Another role of parents is to help their children make the right decisions. In Islam anything which leads to wrong is also wrong. Therefore parents should control the music children are listening, the TV program they are watching, the magazines they are reading, and the dress (which may provoke the desire in the opposite sex) they are wearing. While group social activity should be permitted within supervision, dating should not be allowed. When American teenagers start dating, sex is on their mind.In fact 25% of college freshman boys during a survey responded by saying that if they have paid for the food, and the girl does not go all the way, they have a right to force her to have sex. Many of the rapes occur at the end of the date and are not reported. Anything which breaks down sexual inhibition and loss of self control i.e. alcohol, drug, petting or just being together for two members of the opposite sex in a secluded place should not be allowed for Muslim teenagers. Kissing and petting is preparing the body for sex. The body can be brought to a point of no return.In summary, the Muslim parents should teach their children that they are different from non-Muslims in their value system and way of life. Having a feeling and love in your heart for someone else of the opposite sex is different and beyond check, while expression of the same through sex is entirely different and should be under control. Muslim children should be told that they don't drink alcohol, eat pork, take drugs, and they don't have to engage in pre-marital sex either. I am not proposing that all Muslim youth be married at age 16. But I must say that youth should accept the biological instinct and make decisions which will help a more satisfied life devoted to the career rather than spending time in chasing (or dreaming about) the opposite sex. Parents should help their sons and daughters in selection of their mate using Islamic practice as a criteria and not the race, color or wealth. They should encourage them to know each other in a supervised setting.
1. To provide a platform for boys and girls to see and know each other without any intimacy.
2. Offer premarital educational courses to boys and girls over 18, separately to prepare them for the role of father and husband and of mother and wife.

The father has a special role, mentioned by Prophet Muhammad (salAllahu alayhi wasalam) "one who is given by God, a child, should give it a beautiful name, should give him or her education, and training and when he or she attains puberty, she should see to it that he or she is married. If the father does not arrange their marriage after puberty, and the boy or girl is involved in sin, the responsibility of that sin will lie with the father".[Reported in Mishkat, page 271]. Islamic sex education should be taught at home, starting at an early age. Before giving education about the anatomy and physiology, the belief in the Creator should be well established. As Destoevsky puts it "without God everything, is possible" meaning that the lack of belief or awareness of God gives an okay for wrong doing".The father should teach the son and mother should teach her daughter. In the absence of a willing parent, the next best choice should be a Muslim male teacher (preferably a physician) for boys and a Muslim female teacher (a nurse or physician) for a girl at the Sunday Islamic school.
By Shahid Atar M.D

Tuesday, March 6, 2007

Konsep dan Falsafah Islam Hadhari

Konsep & Falsafah Islam Hadhari

Islam Hadhari bukanlah satu ajaran baru, ianya adalah ajaran Islam yang sebenar yang berpaksikan al-Quran dan as-Sunnah ( Islam Fundamental ). Hal ini bukanlah satu perkara yang baru kerana agama Islam adalah satu agama yang syumul; agama yang sesuai sepanjang zaman dan agama yang merentasi sempadan tempat dan waktu. Malah penggunaan istilah 'Hadhari' telahpun digunakan oleh ilmuan Islam sejak dari dulu lagi seperti Ibnu Khaldun dalam kitab agungnya 'Al-Muqaddimah' dan pemikir al-Jazair iaitu Malik Bennabi yang cenderung menggunakan istilah 'hadhara' yang dianggap hampir kepada maksud keseimbangan kemajuan antara aspek material dengan akhlak dan spiritual. ( Siri Monografi Islam Hadhari Terengganu Bistari , m/s 3 - Idris Jusoh )Islam Hadhari adalah Islam yang syumul atau komprehensif dengan penekanan kepada pembangunan ekonomi dan tamadun menyeluruh - yang berupaya menjadi penggerak dan pendorong kepada peningkatan daya saing bangsa Melayu dan umat Islam amnya. Islam Hadhari akan menjadikan warisan dan tamadun Islam yang memperlihatkan kejayaan cemerlang umat Islam masa lampau sebagai pendorong kepada pembangunan dan kemajuan tamadun umat Islam masa kini dalam semua bidang kehidupan.Lantaran itu Islam Hadhari telahpun dijadikan satu kerangka Dasar Nasional yang akan dijadikan sebagai asas di dalam perancangan pembangunan Malaysia sebagai sebuah negara Islam Maju menjelang Tahun 2020. Dalam erti kata lain, Wawasan 2020 yang telah dijadikan sebagai 'mainstream' negara selama ini haruslah berpaksikan kepada ruh Islami atau dalam istilah yang lebih progresifnya ialah Islam Hadhari . Inilah rahsia yang tersurat disebalik kesungguhan kepimpinan negara di bawah teraju YAB Dato' Seri Abdullah Ahmad Badawi memperkenalkan Islam Hadhari.

Maksud Islam Hadhari

Apakah yang dimaksudkan dengan Islam Hadhari ? 'Islam Hadhari' adalah gabungan dari dua kalimah Bahasa Arab, iaitu : 'Islam' dan 'Hadhari' (sifat). Asal perkataan 'Hadhari' ialah 'Hadharun' - 'Hadharatun' (Hidup di Bandar) yang membawa maksud membangun, maju ataupun bertamadun - lawan kepada perkataan 'badawah' ( kepedalaman atau kemunduran). Bertolak daripada kata dasar tersebut maka perkataan 'hadharah' ataupun sifatnya 'hadhari' bolehlah ditakrifkan sebagai hasil tindakbalas antara manusia dengan alam dan kehidupan sekitarnya melalui usaha yang dilakukan oleh manusia sendiri bagi memperbaiki kedudukan kehidupannya di dunia secara fizikal dan spiritual mengikut keperluan dan peredaran semasa ( waqie).Pengertian hadharah (hadharatun) itu semakin luas skopnya apabila komuniti manusia itu semakin jauh daripada corak hidup kepedalaman, serta apabila mereka mula terbabit dengan gaya hidup masyarakat maju yang progresif dari semasa ke semasa mengikut kesesuaian zaman dan tempat. Justeru, hadharah ataupun tamadun adalah hasil-hasil usaha yang dilakukan oleh manusia untuk mengeksploitasi unit-unit alam yang berada di sekitarnya. Tujuannya ialah untuk merealisasikan segala keperluan dalam masyarakat manusia serta menyebarluas faktor-faktor kebaikan dan kebahagiaan di kalangan manusia sejagat.

10 Prinsip Utama Islam Hadhari

Bagi menjana pembangunan yang seimbang dan pengintegrasian antara kemajuan duniawi dan juga persiapan ukhrawi dalam Pembangunan Islam Hadhari di Malaysia, maka Y.A.B Perdana Menteri telah memberi penekanan kepada Kehidupan Berkualiti sebagai salah satu daripada 10 Prinsip Utama Islam Hadhari :
1. Keimanan dan ketaqwaan kepada Ilahi.2. Kerajaan adil dan beramanah.3. Rakyat berjiwa merdeka.4. Penguasaan ilmu pengetahuan.5. Pembangunan ekonomi yang seimbang dan komprehensif.6. Kehidupan berkualiti.7. Pembelaan hak kumpulan minoriti dan wanita.8. Keutuhan budaya dan moral.9. Pemeliharaan dan pemuliharaan alam semula jadi.10. Kekuatan Pertahanan dan Perpaduan.
Penekanan ini telah dikupas sendiri oleh Y.A.B Dato' Seri Abdullah Ahmad Badawi di perhimpunan berkenaan dengan menjelaskan bahawa:"Islam Hadhari memberi penekanan kepada pembangunan - pembangunan yang menjurus kepada pembinaan peradaban. Peradaban yang dicanai dengan pegangan Islam dan memberi fokus kepada usaha mempertingkatkan mutu kehidupan (Kehidupan Berkualiti). Mempertingkatkan mutu kehidupan melalui penguasaan ilmu, pembangunan insan, pembangunan kesihatan serta pembangunan fizikal. Mempertingkatkan mutu kehidupan dengan mengamalkan sistem ekonomi, sistem perdagangan dan sistem kewangan yang dinamik"Untuk melaksanakan pembangunan bagi membina peradaban Islam di Malaysia, kita perlukan kepada sebuah kerajaan yang kukuh dan stabil sebagaimana yang diamanahkan oleh Allah kepada Kerajaan Barisan Nasional menerusi mandat rakyat di dalam Pilihanraya Umum ke-11 yang lalu. Bertepatan dengan firman Allah S.w.t :Bermaksud: "Allah menjanjikan orang-orang yang beriman dan beramal soleh dari kalangan kamu (wahai umat Muhammad) bahawa Dia akan menjadikan mereka khalifah-khalifah yang memegang kuasa pemerintahan di bumi, sebagaimana Dia telah menjadikan orang-orang yang sebelum mereka, khalifah-khalifah yang berkuasa; dan Dia akan menguatkan dan mengembangkan agama mereka (agama Islam) yang telah diredhai-Nya untuk mereka; dan Dia juga akan menggantikan bagi mereka keamanan setelah mereka mengalami ketakutan (dari ancaman musuh)".( Surah an-Nur : Ayat 55 )Pembangunan Islam Hadhari Satu Amanah Allah. Pendekatan Islam Hadhari yang dirancang oleh kerajaan dari sudut menjana Kehidupan Berkualiti seperti yang diutarakan oleh Y.A.B Dato' Seri Abdullah Ahmad Badawi merupakan salah satu usaha untuk menguatkan dan mengembangkan agama Islam. Ianya sebahagian daripada tugas khalifah seperti yang disebut oleh Allah dalam ayat di atas. Di samping itu, Islam Hadhari akan memberi penekanan kepada pembangunan sepadu dan seimbang bagi melahirkan umat yang berilmu dan beriman, bertamadun tinggi, berakhlak mulia, jujur lagi amanah, serta bersedia menangani cabaran semasa dunia global.Pendekatan Islam Hadhari Selaras Sunnah Rasul. Pendekatan Islam Hadhari yang dirancang oleh kerajaan seperti yang dinyatakan di atas, dari sudut menjana Kehidupan Berkualiti di kalangan rakyat adalah juga berasaskan kepada apa yang telah dilakukan oleh Rasululah S.a.w ketika membangunkan Kota Madinah, iaitu dengan membina Kehidupan Berkualiti dalam aspek memberi penekanan kepada usaha membasmi al-jahlu ( Kejahilan ), Membasmi al-fakru (Kefakiran/kemiskinan ) dan membasmi al-maradhu (penyakit).Perancangan Kerajaan di dalam membangunkan Islam Hadhari di kalangan rakyat dalam segenap aspek yang dinyatakan di atas merupakan satu usaha amal soleh. Ini kerana usaha yang sedemikian termasuk dalam kategori meringan dan memudahkan kesulitan orang lain, yang mana Rasulullah S.a.w telah bersabda, bermaksud :"Barang siapa meringankan sesama orang Islam dari kesulitan-kesulitan dunia, Allah akan meringankannya dari kesulitan-kesulitan hari Khiamat. Barang siapa memudahkan seseorang yang sedang mengalami kesulitan, Allah akan memudahkan urusannya, baik di dunia maupun di akhirat.."( Hadith : Riwayat Muslim )Bertepatan dengan hadith tersebut, dan dalam konteks memahami dan menghayatinya dari perspektif Islam Hadhari, maka Y.A.B Dato' Seri Abdullah Ahmad Badawi dalam ucapan dasarnya di Perhimpunan Agung UMNO pada 23 September 2004, juga menyarankan bahawa:"Usaha yang konsisten hingga menghasilkan kejayaan yang berterusan perlu dirancang… Peningkatan kualiti (itqan) dalam semua urusan dan kegiatan kehidupan merangkumi bidang pendidikan, penguasaan sains dan teknologi serta aktiviti-aktiviti ekonomi, hendaklah dijadikan budaya. Ijtihad membina ummah dalam zaman moden ini perlu diberikan perhatian dan diberikan pengiktirafan"


Keutuhan Budaya dan Moral Masyarakat Malaysia

Masalah soial di kalangan masyarakat Islam sudah tidak dapat dibendung lagi. Paparan pelbagai isu mengenainya juga agak memalukan masyarakat Islam yang dianggap sebagai penganut agama yang penuh disulami dengan nilai-nilai murni yang amat tinggi. Mengapa perkara ini boleh terjadi? Pelbagai jawapan diberi tetapi masalah ini terus menerus berlaku.

Pusat serenti dan pusat pemulihan akhlak misalnya, majoriti penghuninya dihuni oleh belia Islam kita sendiri. Nah, mana peranan ibu bapa kita? Mana peranan masyarakat kita? Adakah kini kita hanya mampu melihat usaha yang dijalankan oleh kerajaan untuk menangani masalah yang semakin meruncing kini?

Jika harga minyak naik, kita melenting. Isu gula juga kita melenting. Kerajaan pula terus menerus dipersalahkan. Adakah ini adil bagi kita menyalahkan kerajaan yang mengeluarkan terlalu banyak dana untuk mengatasi berjuta-juta masalah rakyat yang pelbagai ragam menimbulkan masalah?

Kerajaan mengeluarkan berpuluh-puluh bilion ringgit untuk menangani masalah dadah. Belum dicampur dengan masalah vandalismedan masalah-masalan lain. Perkara ini semuanya dilakukan demi mengutuhkan budaya dan moral masyarakat kita khususnya masyarakat Islam negara ini. RMK9 misalnya menggariskan strategi Modal Insan untuk meletakkan mentaliti masyarakat kita di kelas pertama. Pembangunan Modal Insan yang ditekankan meletakkan satu tujuan utama iaitu memberi kesedaran kepada masyarakat kita supaya lebih diterap dengan nilai-nilai murni serta disulami dengan warna-warna empati sesama insan. Ini memperlihatkan betapa kuat strategi ini mampu membuang mentaliti kelas ketiga masyarakat kita. Strategi Pembangunan Modal Insan ini dianggap seiring dengan konsep Islam Hadhari yang kelapan iaitu ‘Keutuhan Budaya dan Moral’. Jadi pada itu kerajaan telah memainkan peranan yang amat baik. Bagaimana dengan peranan belia, ibu bapa, dan masyarakat?

Belia Islam misalnya, mereka perlu sedar akan betapa mereka merupakan aset paling bernilai bagi negara dalam meyambung tradisi keterbilangan negara melalui pucuk pimpinan dan sebagainya. Mereka perlu fokus pada tanggungjawab mereka sebagai pelajar, anak dan belia dalam masyarakat. Jika mereka mampu menggalas tanggungjawab ini, belia kita bukan sahaja mampu mananagani arus gelombang globalisasi yang memerlukan mereka kuat dari segi mental dan fizikal malah mereka mampu menjadi nadi kemajuan negara. Jika di rumah, mereka perlu menghormati ibu bapa mereka sendiri. Jika di sekolah atau di universiti, mereka perlu fokus dengan pelajaran mereka. Jika dalam masyarakat, mereka perlu memupuk semangat perpaduan antara satu sama lain dan untuk diri sendiri, mereka perlu menjalankan aktiviti berfaedah justeru tidak melupakan tanggunjawab sebagai umat Islam.

Ibu bapa perlulah menjalankan peranan mereka dalam melentur rebung sejak dari rumah lagi. Sulami kain putih pemberian Allah swt dengan keseimbangan ilmu duniawi dan ukhrawi. Pengabaian anak-anak akan membuatkan mereka menjadi lebih liar dan cuba mendapat perhatian luar dengan melakukan pelbagai masalah sosial seperti vandalisme dan sebagainya. Ibu bapa juga perlu bijak mengawal atur masa kesibukan mereka supaya masa bersama keluarga dan anak-anak masih ada bagi mengharmonikan sesebuah rumahtangga. Selain itu, warnai kehidupan keluarga dengan keseimbangan duniawi dan ukhrawi agar keluarga sentiasa dirahmati Allah swt.

Masyarakat pula perlu memainkan peranan yang agak besar dalam mengukuhkan kekuatan ukhwah perpaduan di kalangan sesama ahlinya. Perpaduan akan mengurangkan apa-apa jurang yang dicipta sebelum ini. Ini adalah kerana kita perlu menyahut seruan kerajaan untuk menjadi sebuah negara bangsa. Aspek pengukuhan perpaduan dapat dilakukan dengan menjalankan pelbagai aktiviti masyarakat seperti gotong royong, sukaneka perumahan dan amalan kunjung mengunjung misalnya. Semangat kejiranan juga perlu diperkukuhkan kerana aspek ini semakin pudar ditelan kemodenan. Masyarakat juga perlu bersama-sama membantu kerajaan dalam menanagani masalah sosial dengan membentuk jawatankuasa keselamatan dalam setiap kawasan perumahan. Perkara ini dilihat agak kolot tetapi ia memberi impak yang amat baik sebenarnya.

Kesimpulannya, semua pihak perlu menggembleng tenaga dalam mengutuhkan budaya dan moral masyarakat kita. Tuding-menuding akan peranan dan tanggungjawab yang perlu dilakukan oleh sesebelah poikah hanya menambahkan satu lagi masalah yang perlu diselesaikan. Jika semua pihak memainkan peranan, masyarakat Islam kini bukan sahaja dipandang tinggi malah dipuji kerana keutuhan budaya dan moral yang dikekalkan.

Saturday, March 3, 2007

The Apprentice 6

New Season for The Apprentice 6.
6 candidates was fired in this season....
who will be the next Apprentice????

About Me...

Semua pembaca mesti nak tau siapa sebenar sayakan... hehehe...
Panggil saya Azlan jer... simple person but bagi orang yang tak pernah kenal saya maybe akan cakap saya ni sombong skit la.. tapi kalau dah kenal... boleh sepak terajang jer.. hahahaha...
Pendidikan - Diploma Pengurusan Perniagaan, UPM.
- Ijazah Sarjana Muda Pentadbiran Perniagaan, UM
Penat dah belajar.. insyaallah.. bulan April 2008 nanti tamatlah pembelajaran aku kat UM...
Orang JB, tapi dah lupa daratan nak jadi orang KL (ye ker..tak kot).. jarang balik jer...
nak tau aper lagi eak??? Tanyer laaaaaaaaaaaaaa.....