RISIKO OBESITI

Individu yang mempunyai berat badan berlebihan dan obesiti berisiko mendapat penyakit-penyakit kronik seperti :

• Penyakit jantung dan tekanan darah tinggi . Risiko penyakit jantung yang berkaitan dengan obesiti adalah lebih akiut di kalangan orang dewasa muda. Risiko juga tinggi dikalangan mereka yang berlebihan lemak pada bahagian abdomen.
  
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• Tekanan darah tinggi dan angin ahmar. Orang dewasa muda (berumur 20-44 tahun) yang berlebihan berat badan mempunyai risiko mendapat tekanan darah tinggi sebanyak 5.6 kali lebih tinggi berbanding mereka yang mempunyai berat badan normal.
  
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• Kencing Manis. Terutama di kalangan dewasa yang mempunyai berlebihan lemak di bahagian abdomen.
  
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• Kanser. Beberapa kajian menunjukkan kaitan yang positif antara berlebihan berat badan dan kanser terutama yang diakibatkan oleh hormon seperti kanser payu dara, kanser serviks, kanser uterus dan kanser ovari dan prostat.
  
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• Masalah endokrin. Kitaran haid yang tidak tetap, masalah berkaitan haid yang lain, dan masalah komplikasi kehamilan, terutamanya toksemia dan tekanan darah tinggi.
  
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• Penyakit pundi hempedu. Obesiti adalah faktor risiko bagi penyakit pundi hempedu bagi lelaki dan perempuan pada semua peringkat umur. Risiko tersebut semakin meningkat apabila terdapat lebihan lemak di bahagian abdomen.
  
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• Penyakit paru-paru. Individu yang obes mengalami masalah pernafasan. Ini mungkin diakibatkan oleh pengecilan rongga toraks akibat pengumpulan lemak di bahagian rusuk, abdomen dan diafragma.
  
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• Arthritis. Individu yang obes adalah berisiko tinggi untuk menghidap gout artritis iaitu keadaan yang sangat menyakitkan. Berlebihan berat badan akan memberi tekanan pada sendi-sendi, bahagian belakang dan lutut. Akhir sekali ia akan menyebabkan osteoartritis

Sumber Rujukan: Pusat Maklumat Pemakanan, Kementerian Kesihatan Malaysia

ZINA SATU JENAYAH

Zina satu jenayah yg besar dalam Islam. Satu perbuatan keji yang akan membawa pelakunya kejalan sejahat-jahatnya. Allah berfirman yg bermaksud:

Dan janganlah sekali-kali kamu menghampiri zina, sesungguhnya zina itu adalah suatu perkara yg amat keji dan sejahat-jahat jalan" (Surah al Israk ayat 32).

Menurut Kitab tafsir Al Qurtubi: jalan zina adalah jalan ke neraka jahannam.

Oleh kerana zina amat dikutuk oleh Allah dan RasulNya dan ianya akan menyebabkan kehilangan maruah, merosakkan keturunan, memporak-peranda rumah-tangga, dan membebankan negara dengan masalah-masaalah sosial yang berat seperti anak-anak luar nikah yg bertaburan tanpa penjaga dan berbagai lagi. Maka Allah swt telah menetapkan hukuman yang sesuai dgn kesalahan tersebut.

Hukuman Allah keatas penzina ialah terdpt didlm firman didalam Surah An Nur: Ayat (2)

"Perempuan yang berzina dan lelaki yang berzina, hendaklah kamu sebat tiap-tiap seorang dari keduanya 100 kali sebat; dan janganlah kamu dipengaruhi perasaan belas kasihan terhadap keduanya dalam menjalankan hukum Allah, jika benar kamu beriman kpd Allah dan hari akhirat; dan hendaklah disaksikan hukuman seksa yang dikenakan kpd mereka itu oleh sekumpulan orang yang beriman".

Sekali imbas adalah dirasakan bahawa hukuman yg ditetapkan oleh Islam keatas penzina , samaada belum berkahwin ataupun telah berkahwin, pada lahirnya kelihatan amat kejam dan seolah-olah keterlaluan , sehingga ada orang Islam sendiri yang bersungut : seolah hukuman itu tidak setimpal dgn kesalahan yg dilakukan.

Sungutan itu dgn sekali pandang seolah-olah ada benarnya, , kerana orang yg dihukum rejam dgn batu biasanya akan menemui maut. Apabila yang dihukum rejam itu mati dihadapan khalayak ramai , maka tentulah banyak yg tertanya-tanya sekurang-kurangnya didlm hatiya : mengapa hukuman mati dikenakan ke atas seorang yg hanya berzina . Lainlah halnya jika hukuman mati itu dikenakan kpd seorang pembunuh? kerana pembunuh memang wajar dibunuh balas. Nyawa dibayar nyawa. Itulah amalan yg lumrah didapati di dlm kebanyakan undang2 ciptaan manusia hari ini.

Jika kita diteliti dgn penuh insaf kpd jenayah zina dan segala akibatnya kpd diri, masyarakat dan negara, maka mahu tidak mahu mestilah diakui sebenarnya memang ada perkaitan yg rapat antara penzinaan dan pembunuhan. Dalam kata lain: sebenarnya penzina adalah pembunuh yg kejam. Perbuatan zina adalah perbuatan membunuh keturunan. Memperhambakan diri kpd syaitan dan nafsu kebinatangan, untuk mencapai kelazatan yg sekejap, tanpa menghitungkan akibat buruk yang akan ditanggung sepanjang zaman oleh diri, masyarakat dan negara.

Penzina adalah perosak masyarakat. Apa yang selalu dihasilkan oleh zina ialah ialah anak-anak haram yg menjadi beban bukan sahaja kpd masyarakat, malah kpd negara. Jika ditinjau kepada proses kelahiran anak-anak haram itu , maka kita akan mendapati kisah yang sangat menyayat hati. Sebelum anak-anak itu di lahirkan, berbagai-bagai percubaan untuk membunuhnya sejak dalam kandungan lagi, telah dilakukan dgn cara yg kejam. Sebagai contohnya lihat sahaja kpd laporan yang pernah disiarkan di mukadepan UtusanMelayu berrtarikh 20 April 1978. " PUSAT PENGGUGURAN KORBANKAN 3,000 ( TIGA RIBU ) BAYI DALAM KANDUNGAN".

Selang tidak berapa lama kemudiannya, tersiar lagi berita terbongkarnya satu lagi pusat pengguguran bayi yang telah mengurbankan beribu-ribu bayi dalam kandungan. Semuanya itu pada umumnya adalah hasil dari perbuatan zina.

Jika sekiranya anak-anak zina itu tidak berjaya dibunuh semasa dalam kandungan dan ianya lahir tanpa diminta atau disambut kelahirannya, menurut semestinya, anak-anak itu akan ditanam hidup-hidup, seperti yg disiarkan didalam akhbar-akhbar. Atau dicampak kedalam tong-tong sampah, atau dibuang ditepi-tepi jalan yang kadangkalanya menjadi makanan anjing dan sebagainya.

Jika anak-anak itu masih juga selamat dari pembunuhan yang kejam itu, dan ianya terus hidup seperti manusia biasa, maka pada hakikatnya kanak-kanak telah dibunuh secara perlahan-lahan. Ianya terseksa sepanjang hidup, yang akhirnya menjadi beban kepada masyarakat dan negara. Itulah akibat dari perbuatan zina. Oleh yang demikian memang wajarlah hukuman keatas penzina itu didahsyatkan memandangkan kepada akibat yang amat dahsyatnya implikasi daripadanya kepada diri, keluarga, masyarakat dan negara.

Setiap keinginan yang melampaui batas, tidak saja menjerumus ke jurang dahsyat, malah juga merosak orang lain. . Nafsu bilamana melebehi batasan, sedikit pun tidak ada baiknya. Dalam konteks kefahaman Islam terhadap tabiat manusia dan hajat keperluan nalurinya, , serta kerana pentingnya keperluan memenuhi keseimbangan keperluan jasmani dan rohani, Islam menganggap naluri seks sebagai satu kekuatan yang di alami dalam kejadian manusia yang harus diarahkan pada batas-batas tertentu.

Menyaluri naluri seks adalah satu keharusan , dengan syarat ianya menurut ketentuan-ketentuan dan perikemanusiaan, sesuai dengan fitrah menyalurkan naluri seks merupakan kelazatan dan kenikmatan. Akan tetapi bukanlah kenikmatan semata-mata yang menjadi tujuannya.

Diantara tujuan-tujuan yang positif ialah:

1. - Menjalinkan ikatan kasih sayang teruna-dara pasangan suami-isteri sesuai dengan maksud Al-Quraan surah Ar-Rum ayat 21 -

" Di antara tanda-tandaNya, Ia ciptakan jodoh untukmu dari dirimu untuk kamu bersenang-senang dengannya, dan Ia mengadakan sesamamu kasih sayang serta rahmat".

2, - Membina keluarga tempat menetap dan istirehat. Seorang lelaki adalah pemimpin rumahtangga dan bertanggungjawab keatas anggotanya. Wanita juga pemimpin dan bertanggungjawab sebagai pemimpin masyarakat dan kumpulan bawahannya.

3. - Kesinambungan zuriat manusia , memperbanyak keturunan serta membangun kehidupan. Ini adalah ketentuan sunnah alamiah dan fitrah kehidupan yang telah ditetapkan oleh Allah.

4. - Mendapatkan kenikmatan rohani dan jasmani bagi manusia

Inilah persepsi Islam terhadap seks. Suatu pandangan yang berpijak pada kecenderungan fitrah manusia secara terperinci dan ciri-ciri khusus jiwa dan raganya, dengan memperhitungkan impak yang ditimbulkan dan tujuan yang akan dicapai.

Pengajaran Al Quran Surah At-Tin Ayat 4 - 6 :

"Kami menciptakan manusia dengan sebaik-baik bentuk . Kemudian kami kembalika dia ke tempat yang serendah-rendahnya, kecuali orang yang beriman dan mengerjakan kebaikan , bagi mereka pahala yang tidak putus-putusnya".

Khutbah disampaikan oleh Ustaz Baharuddin.

AIDS WARNING !

AIDS WARNING !

To all of you approaching 50 or have REACHED 50 and past, this message is especially for you......... ....

SENIOR CITIZENS ARE THE NATION'S LEADING CARRIERS OF AIDS!

HEARING AIDS

BAND AIDS

GARDENING AIDS

WALKING AIDS

MEDICAL AIDS

GOVERNMENT AIDS

MOST OF ALL,

MONETARY AID TO THEIR KIDS!

Not forgetting HIV (Hair is Vanishing)

and

AIDS: Acute income deficiency syndrome

I love to see you smile.
Give me the grace to see a joke,
To get some humour out of life.

**********

The Challenges of Forging Unity in Malaysia

Common Ground Dialogue, May 13 2010
The Challenges of Forging Unity in Malaysia
Marina Mahathir


I was reading recently about Belgium where its government had collapsed for the third time. The reason? Belgium is divided into two linguistic communities, the Dutch-speaking Flemings and the French-speaking Walloons and these two groups cannot agree on anything, don't mix together and rarely marry one another and each believes that the other group is trying to dominate everything. There are no national political parties and no national media and linguistic lines divide everything. It thus struck me, reading this story, that human beings are truly capable of quarrelling over the most stupid things.

Of course, at heart, this story is really about how human beings deflect the real issues with something else. As Jared Diamond examined in his book Collapse, at the heart of all conflicts is the struggle over resources, whether it is land, trade routes or whatever else that societies need to survive.

For whatever reason, we feel the need to disguise this very basic source of conflict with other reasons, often religion and race. Thus some people believe that the occupations of Palestine and Kashmir are just about one religious community dominating and discriminating over another, or that South African apartheid was just about white people ruling over the majority black people, or that Rwanda was just about Hutus and Tutsis. So perhaps we should be honest with ourselves and admit that it's really the most basic of instincts that put us in conflict with one another, the need to ensure that we have the resources we need for our own survival, especially in times when there is a perception that such resources are scarce. The trick is however to make people understand that we don't need to take everything in order to survive, that in fact sharing with others will not only ensure we survive but the resources can actually grow as well. That it does not need to be a zero-sum game.

For 12 years I worked against an enemy that required me to question such zero-sum games. The Human Immunodeficiency Virus (HIV) survives by living off a human being. But its very parasitic presence means that sooner or later that human host will die, requiring the virus to either find a new host or die with it.

Happily for the HIV, human beings are the best facilitators for its survival by either being ignorant of its existence or of ways to curb its relentless march through human bodies. In fact we very often assist the virus to survive by refusing to practise safer sex, use clean needles or take treatments.

In trying to fight such a virus, one fact becomes abundantly clear: the virus has no interest in who you are. You could be of any race, religion, sex and sexual orientation, age, of any economic, social or political background; none of this matters. What matters is that you are a human being, the source of a blood system that is able to supply it with all the nutrients it needs to grow and survive. In short, the HIV does not discriminate.

It follows then that to effectively fight the virus, we also cannot discriminate. To assume that some people are likely to have the virus and others not, just because of lifestyle, sexual orientation, race, religion or creed is likely to result in two things. One is that we will discriminate against certain groups of people by ignoring and neglecting them, either because we assume they are invulnerable or that they are vulnerable but do not deserve to live. The other is that we will pay too much attention to some groups of people and by doing so we stigmatise them. Neither achievs the desired result of preventing the survival of the virus; in fact discrimination ensures that we leave gaps in prevention and treatment that allow the virus to extend its life.

Where people hve been successful in eliminating discrimination against various groups - the so-called marginalised groups -, they have also been successful in curbing the spread of HIV. Thus it is no coincidence that in more egalitarian societies - and I mean egalitarian in every way -, the prevalence rates of HIV are very low. In countries where there are huge gaps between people -whether economically, socially, politically, or between the sexes - HIV prevalence rates are much higher.

Even in wealthy countries such as the United States, HIV prevalence rates among the African-American and migrant communities are far higher than the national prevalence rates. One only has to look at the gaps between these groups and the dominant Caucasian group to see why.

Thus the lesson I have learnt from HIV is this: solidarity and equality is everything. As a representative of a particular socio-economic group, I may not myself be vulnerable to HIV. But by standing in solidarity with those in the least privileged groups and treating them as my equals, I have a better chance of protecting and benefitting my entire society than if I did not. Thus the inputs of every group is required, respected and taken into account and this results in the best and most effective policies and interventions.

How do we achieve this? Actually many governments know how to achieve unity among their people: find an enemy common to all (or create one). In the case of HIV, all of us are fighting a common enemy, a very clever virus. Thus, the old trick, often used and misused, is to find a common enemy for all of us to unite against.
Some governments have gone to war with others, as a way of uniting people. But there are other common causes that can unite people in a more positive way. Perhaps the injustice of the current global economic system is one, if it can be explained in real terms. Or even climate change. Sports of course is one of the most effective unifiers, as we saw last night (at the Thomas Cup semi-finals between Malaysia and Denmark) or as portrayed in the movie Invictus.

The key is to know how to communicate these concepts in very easy-to-understand terms. I do think that often those who are keen on forging unity are less adept at communication than those who are not. People want simplicity, not complicated concepts. Often we speak in overly convoluted terms adn this both turns off and excludes people. Those of us who want unity need to learn to be more inclusive. For instance, speaking here to a group of people at an institute in English is fine but means nothing to the people we really need to convince. We should perhaps examine our own prejudices and assumptions and make better efforts to understand those we instinctively dislike.

Finally, I think that really the hope for change for the better has to come from civil society. As shameful as those church-burnings and others acts of defilements of places of worship were last year, I am nevertheless proud that ordinary Malaysians refused to fall for these political tricks. They did not hide in their homes in fear, did not listen to rumours, nor did they go out to avenge any of those painful insults.

Instead they insisted -maybe willfully, maybe unconsciously - that life has to remain normal. They also reached out to one another, giving out flowers at street corners and fruits at mosques. I'm particularly convinced that young people are truly the hope of our country. They came out together for instance in a project called Tali Tenang to show solidarity with one another in a fun way.

Our leaders could learn a thing or two from these young people. Firstly, there is no need for any heavy-handed top-down unity campaign; subtlety can be more effective. And secondly, that they really need to back off because our people, particularly the young, are quite capable of being more innovative, more creative and more effective at forging unity.

Thank you.

MCA: Between Largesse And Being Intellectual

THURSDAY, MAY 20, 2010

MCA: Between Largesse And Being Intellectual

A Kadir Jasin


THE MEDIA on May 18 quoted the MCA president, Dr Chua Soi Lek, as saying that the Chinese community is no longer concerned with bread and butter issues, but with “intellectual” issues such as fair implementation of policies.

The Malaysian Insider news portal headlined it “Soi Lek says Chinese drawn to fair policies, not largesse.” Largesse is defined as (1) generous giving, as from a patron, (2) a gift or gifts given in a generous, or sometimes showy or patronizing, way and (3) nobility of spirit.

From the outset, I agree with him on the part about fair implementation of policies. Had government policies been implemented fairly and effectively, there would not have been the gaping income gaps among the races, states and regions.

The Bumiputeras would have achieved their modest 30-per cent wealth ownership target and our society would have been more equal and egalitarian. The top 20 per cent would not continue to suck up the wealth.

Unfortunately, the opposite might be the case. Poverty is creeping back and the income gaps among the races have widened. Official statistics that accompanied the launching of the New Economic Model, show that 60 per cent of households earn below RM3,000 a month, and 80 per cent of them are Bumiputera households.

Thanks to their stronger economic position at the outset of the NEP and their monopoly of the economic supply chain, the Chinese were able to beat all the targets set for them but the Bumiputeras and the Indians lag behind.

While the Bumiputeras and the poor Chinese and Indians benefited modestly from official largesse, the Chinese mercantile and professional classes benefited more substantially.

With one stroke of a pen by the Finance Minister allowing football betting, tycoon Vincent Tan is richer by RM525 million richer. His Ascot Sports sold 70 per cent of the business to his corporate vehicle, Berjaya Group. If that’s not gargantuan largesse, I don’t know what.

The Chinese enjoyed official largesse by way of large monopolies, concessions, contracts and subsidies – anything from sugar monopoly to large timber concessions, gaming franchises, IPP licences, massive contracts and billion ringgit worth of direct and indirect subsidies.

In fact, official largesse not only helped to prosper the well-connected Malay-, Chinese- and Indian-controlled conglomerates, but also in some instances saved them from bankruptcies.

The YLT official website tells of the company nearly going bankrupt in the 1970s, forcing family members to chip in to rescue it. By the 1980s, the YTL Group took off on a grand scale on account of large government contracts to build schools and modular hospitals and later on privatisation of railway land and the award of the first Independent Power Producer (IPP) licence.

Vincent Tan’s Berjaya Group took off when it was awarded the privatisation of Sports Toto in the 1980s while Ananda Krishnan became an overnight sensation when he was awarded the super-lucrative privatisation of the Jalan Ampang Race Course and a series of gaming and telecommunications franchises plus considerable seed capital from state-owned funds.

He is survivor, always enjoying the patronage of powerful Malay political figures. Today he is a master market maker known for taking his prized assets private only to re-quote them at handsome premiums.

It’s fine with me if the new MCA under Dr Chua no longer wants the bread and butter type largesse for the Chinese, but is instead more concerned with intellectual matters such as good governance, accessibility to education, scholarships, promotions, the judiciary and crime.

If I can speak for the Malays, the Orang Asli and other Bumiputeras, I think we too are concerned about good governance. Without good governance, the poor are more likely to be marginalised because they cannot afford to give fat ang pau, duit kopi, sponsorships and cuti-cuti to the ruling elite.

The Malays, the Orang Asli and other Bumiputeras too want accessibility to education and scholarships, not only to attend public universities, but also to enroll in private universities and colleges.

The Malays, the Orang Asli and other Bumiputeras too want better promotion opportunities in the Chinese- and Indian-controlled conglomerates, especially those that enjoy massive government largesse apart from the GLCs.

The Malays, the Orang Asli and other Bumiputeras too want an independent judiciary and a reduction in crime because they too want justice and they too are victims of rising crime rates.

The MCA cannot pull the wool over people’s eyes by blaming its declining support among the Chinese to the implementation of government policies. The MCA is part and parcel of the policies and their implementation. The MCA should instead thank the government and claim the credit that the NEP had given the Chinese a much larger slice of the expanded cake than the Bumiputeras and the Indians.

Also, it is not as if whenever or wherever the MIC is in the driving seats, things are better. The Port Klang Free Zone fiasco is a case in point.

And in Sarawak, where the BN had just been ousted from the Sibu parliamentary seat by the DAP on account of Chinese support, who benefited from the massive timber concessions and infrastructure contracts if not a handful of Chinese tycoons?

The Star newspaper in a report on last March 27 listed them as Tiong Hiew King, Ting Pek Khiing, the Lau brothers (Henry Lau Lee Kong, Stephen Lau Lee Kiong and Vincent Lau Lee Ming), Hii Yii Chiong, Ding Jack Sung, Ling Chiong Ho, Wong Kie Nai, and Yaw Teck Seng. It labeled them the “Sarawak Shakers”.

The MCA, especially its new President, cannot continue to pin the blame for the party’s poor rating among the Chinese on others. More so when the few seats it won in the 2008 general elections were mostly on account of Malay votes.

I am all for the MCA being concerned with intellectual issues so that the party will be better able to relate to the everyday things like morality, infidelity, the evil of gambling and alcoholism, the along menace, prostitution, human trafficking, illegal wildlife trade, drug trade, profiteering and many more issues plaguing our multi-religious and multi-racial society.

They are the framework of the Muslim life: faith, prayer, concern for the needy, self-purification, and the pilgrimage to Makkah for those who are able.

1) FAITH

There is no god worthy of worship except God and Muhammad is His messenger. This declaration of faith is called the Shahada, a simple formula which all the faithful pronounce. In Arabic, the first part is la ilaha illa Llah - 'there is no god except God'; ilaha (god) can refer to anything which we may be tempted to put in place of God - wealth, power, and the like. Then comes illa Llah: 'except God', the source of all Creation. The second part of the Shahada is Muhammadun rasulu'Llah: 'Muhammad is the messenger of God.' A message of guidance has come through a man like ourselves.

Shahada inscribed at Ottoman Topkapi Palace, Istanbul. 

2) PRAYER ( Prayer Performance ) ( Prayer in Video ) ( Printable Prayer Description ) ( Prayer Schedules ) ( Books About Salat )

Salat is the name for the obligatory prayers which are performed five times a day, and are a direct link between the worshipper and God. There is no hierarchical authority in Islam, and no priests, so the prayers are led by a learned person who knows the Quran, chosen by the congregation. These five prayers contain verses from the Quran, and are said in Arabic, the language of the Revelation, but personal supplication can be offered in one's own language. Because shalat is transliterated from arabic word, so it has multiple english spellings such as salat, salah, sholat, sholah or shalah.Some peoples also called shalat as namaz

Prayers are said at dawn, noon, mid-afternoon, sunset and nightfall, and thus determine the rhythm of the entire day. Although it is preferable to worship together in a mosque, a Muslim may pray almost anywhere, such as in fields, offices, factories and universities. Visitors to the Muslim world are struck by the centrality of prayers in daily life.

A translation of the Call to Prayer is:

God is most great. God is most great. God is most great. God is most great. I testify that there is no god except God. I testify that there is no god except God. I testify that Muhammad is the messenger ofGod. I testify that Muhammad is the messenger ofGod. Come to prayer! Come to prayer! Come to success (in this life and the Hereafter)! Come to success! God is most great. God is most great. There is no god except God.

New Mexico, U.S.A. Prayer Call from Abiquiu Mosque. Adhan

3) THE 'ZAKAT' ( Zakat Information Center )

One of the most important principles of Islam is that all things belong to God, and that wealth is therefore held by human beings in trust. The word zakat means both 'purification' and 'growth'. Our possessions are purified by setting aside a proportion for those in need, and, like the pruning of plants, this cutting back balances and encourages new growth.

Each Muslim calculates his or her own zakat individually. For most purposes this involves the payment each year of two and a half percent of one's capital.

 Zakat keeps the money flowing within a society, Cairo.

A pious person may also give as much as he or she pleases as sadaqa, and does so preferably in secret. Although this word can be translated as 'voluntary charity' it has a wider meaning. The Prophet said 'even meeting your brother with a cheerful face is charity.'

The Prophet said: 'Charity is a necessity for every Muslim. ' He was asked: 'What if a person has nothing?' The Prophet replied: 'He should work with his own hands for his benefit and then give something out of such earnings in charity.' The Companions asked: 'What if he is not able to work?' The Prophet said: 'He should help poor and needy persons.' The Companions further asked 'What if he cannot do even that?' The Prophet said 'He should urge others to do good.' The Companions said 'What if he lacks that also?' The Prophet said 'He should check himself from doing evil. That is also charity.'

4) THE FAST ( Ramadan Information Center )

Every year in the month of Ramadan, all Muslims fast from first light until sundown, abstaining from food, drink, and sexual relations. Those who are sick, elderly, or on a journey, and women who are pregnant or nursing are permitted to break the fast and make up an equal number of days later in the year. If they are physically unable to do this, they must feed a needy person for every day missed. Children begin to fast (and to observe the prayer) from puberty, although many start earlier.

Although the fast is most beneficial to the health, it is regarded principally as a method of self purification. By cutting oneself off from worldly comforts, even for a short time, a fasting person gains true sympathy with those who go hungry as well as growth in one's spiritual life.

5) PILGRIMAGE (HAJJ) ( Hajj Information Center )

The annual pilgrimage to Makkah - the Hajj - is an obligation only for those who are physically and financially able to perform it. Nevertheless, about two million people go to Makkah each year from every corner of the globe providing a unique opportunity for those of different nations to meet one another. Although Makkah is always filled with visitors, the annual Hajj begins in the twelfth month of the Islamic year (which is lunar, not solar, so that Hajj and Ramadan fall sometimes in summer, sometimes in winter). Pilgrims wear special clothes: simple garments which strip away distinctions of class and culture, so that all stand equal before God.

 Pilgrims praying at the mosque in Makkah.

The rites of the Hajj, which are of Abrahamic origin, include circling the Ka'ba seven times, and going seven times between the mountains of Safa and Marwa as did Hagar during her search for water. Then the pilgrims stand together on the wide plain of Arafa and join in prayers for God's forgiveness, in what is often thought of as a preview of the Last Judgment.

In previous centuries the Hajj was an arduous undertaking. Today, however, Saudi Arabia provides millions of people with water, modern transport, and the most up-to-date health facilities.

 Pilgrim tents during Hajj.

The close of the Hajj is marked by a festival, the Eid al-Adha, which is celebrated with prayers and the exchange of gifts in Muslim communities everywhere. This, and the Eid al-Fitr, a feast-day commemorating the end of Ramadan, are the main festivals of the Muslim calendar.

**********

TAUBAT AMALAN AKAL, HATI DAN JASAD - TAFSIR AYAT 57-58 AL BAQARAH ibnuabbas | Mei 4, 2010 at 1:46 am | Categories: TAFSIR | URL: http://wp.me/p6LfP

TAUBAT AMALAN AKAL, HATI DAN JASAD
Oleh: DR. ZULKIFLI MOHAMAD AL-BAKRI

SAYID Qutub di dalam tafsirnya, Fi Zilal al-Quran berkata: ``Kemudian Allah mengingatkan mereka pula bagaimana Dia telah memelihara hidup mereka di padang pasir yang tandus, dengan mengurniakan makanan-makanan yang aneka cita rasa tanpa mereka berusaha dan bersusah payah, dan melindungi mereka daripada bahang padang pasir dan kepanasan matahari yang membakar dengan tadbir-Nya yang Maha Halus.

DAN KAMI TELAH MENAUNGI KAMU DENGAN AWAN (DARIPADA PANAS MATAHARI DI PADANG PASIR) DAN KAMI TURUNKAN KEPADA KAMU `MANNA DAN `SALWA', (SERTA KAMI BERFIRMAN): ``MAKANLAH MAKANAN-MAKANAN YANG BAIK YANG TELAH KAMI KURNIAKAN KEPADA KAMU. DAN TIDAKLAH MEREKA MENGANIAYA KAMI (SEBAB MEREKA KUFURKAN NIKMAT ITU), TETAPI SEBENARNYA MEREKA YANG MENGANIAYA DIRI SENDIRI.

DAN (KENANGKANLAH) KETIKA KAMI BERFIRMAN: ``MASUKLAH KAMU KE BANDAR INI, KEMUDIAN MAKANLAH BENDA-BENDA YANG ADA DI DALAMNYA DENGAN SEPUAS-PUASNYA, APA SAHAJA YANG KAMU SUKAI. DAN MASUKLAH KAMU MELALUI PINTUNYA DENGAN TUNDUK (MERENDAH DIRI); DAN (MINTALAH AMPUN DENGAN) BERKATA: ``YA ALLAH AMPUNILAH DOSA KAMI''. SUPAYA KAMI AMPUNKAN KESALAHAN-KESALAHAN KAMU, DAN KAMI AKAN TAMBAH PULA PAHALA ORANG-ORANG YANG BERBUAT BAIK. (Surah al-Baqarah ayat 57 dan 58).

Firman Allah Taala: Dan Kami telah menaungi kamu dengan awan (daripada panas matahari di padang pasir). Sayid Qutub berkata: ``Berbagai-bagai riwayat menerangkan bahawa Allah telah mengumpulkan awan-awan untuk memayungi dan meneduhkan mereka daripada kepanasan waktu tengah hari. Padang pasir tanpa hujan dan awan itu merupakan sebuah neraka yang amat panas, dan apabila adanya hujan dan awan, udaranya menjadi lembut menyihatkan badan dan jiwa.''

Ibn Jauzi di dalam Zad al-Masir berkata: ``Dinamakan awan kerana ia meliputi langit''. Maksud `ghamam' sebagaimana kata al-Mawardi dalam kitabnya, an-Nukat wa al-'Uyun: ``Iaitu awan sebagaimana pendapat Ibn Abbas.'' Dan pendapat yang kedua, iaitu yang didatangkan malaikat pada hari Badar. Inilah pendapat Mujahid.

Seterusnya firman Allah Taala: Dan Kami turunkan kepada kamu `Manna'. Sayid Qutub berkata: ``Begitu juga berbagai-bagai riwayat menyebut bahawa Allah telah membekalkan kepada mereka makanan (manna) yang boleh didapati di atas pokok-pokok kayu. Rasanya manis seperti madu.''

Ibn al-Jauzi menyebut lapan pendapat berhubung maksud `Manna':
1. Iaitu yang terdapat pada pohon kayu yang dimakan oleh manusia. Inilah pendapat Ibn Abbas, as-Sya'bi dan ad-Dahhaq.
2. Iaitu Taranjabin, sebagaimana riwayat Ibn Abbas juga, dan merupakan pendapat Muqatil.
3. Iaitu Samghah, sebagaimana pendapat Mujahid.
4. Ia seperti Rub yang keras, sebagaimana pendapat Ikrimah.
5. Ia merupakan sejenis minuman seperti pendapat Abu al-'Aliyah dan al-Rabi' bin Anas.
6. Ia adalah gandum yang sudah dikisar seperti jagung atau seperti Naqie yang halus, sebagaimana kata Wahab.
7. Ia adalah madu sebagaimana kata Ibn Zaid.
8. Ia adalah Zanjabil (halia) sebagaimana pendapat as-Suddi.

Mengenai `Salwa' pula, Ibn Jauzi menyebut dua pendapat:
1. Sejenis burung, dan kata sebahagian mereka, sama seperti burung summani, dan kata sebahagian mereka yang lain, ia adalah burung summani.
2. Ia adalah madu sebagaimana yang dinyatakan oleh Ibn al-Anbari.

Sayid Qutub berkata: ``Dan burung salwa boleh didapati dengan banyak dan mudah. Dengan awan yang meneduhkan dan bekalan makanan-makanan ini, mereka mendapat makanan-makanan yang baik dengan mewah dan tempat tinggal yang merehatkan. Allah telah mengurniakan makanan-makanan dan kedudukan yang baik kepada mereka, tetapi adakah mereka bersyukur dan menerima hidayah? Kenyataan akhir ayat ini membayangkan bahawa mereka telah bertindak zalim dan mengkufurkan nikmat-nikmat Allah dan mereka telah menerima akibatnya.''

Firman Allah Taala: Dan (kenangkanlah) ketika Kami berfirman: Masuklah kamu ke bandar ini. Sayid Qutub berkata: ``Sesetengah riwayat menjelaskan bahawa negeri yang dimaksudkan di sini ialah Baitul Maqdis, iaitu negeri yang Allah perintahkan Bani Israel supaya memasukinya setelah mereka keluar dari Mesir dan supaya mereka mengeluarkan kaum `Amaliqah yang mendiami negeri itu, tetapi kaum inilah yang tidak berani dilawan oleh Bani Israel.

Al-Mawardi mengemukakan tiga pendapat yang dimaksudkan dengan kampung atau tiga negeri:
1. Bahawa ia adalah Baitul Maqdis. Inilah pendapat Qatadah dan ar-Rabi' bin Anas.
2. Bahawa ia adalah kampung di Kota Baitul Maqdis. Inilah pendapat as-Suddi.
3. Bahawa ia adalah Ariha, sebuah kampung yang berhampiran dengan Baitul Maqdis. Inilah pendapat Ibn Zaid. Berkata Al-Imam al-Baghawi dalam tafsirnya yang dikenali sebagai Ma'alim at-Tanzil bahawa Ibn Abbas berkata: ``Ariha merupakan kampung golongan Jabbarin. Padanya ada satu kaum daripada saki baki `Ad. Dipanggil mereka itu dengan nama al-'Amaliqah dan ketuanya ialah `Auj bin `Unuq.

Ada pendapat lain menyebut, tempat tersebut ialah Balqa', ada yang menyatakan Ramlah, Jordan, Palestin dan Tadammur seperti pendapat ad-Dhahhaq, sedangkan Muqatil pula berpendapat Ilya'. Ibn Kaisan berpendapat, Kota Syam.

Firman Allah Taala: Kemudian makanlah benda-benda yang ada di dalamnya dengan sepuas-puasnya, apa sahaja yang kamu sukai, iaitu makan dengan selesa dan mewah. Dan masuklah kamu melalui pintunya dengan tunduk (merendah diri), iaitu masuk ke pintu negeri tersebut dalam keadaan sujud kepada Allah sebagai lambang kesyukuran dan selamatnya kamu daripada kesesatan di padang pasir. Dan (mintalah ampun dengan) berkata: Ya Allah, ampunilah dosa kami, supaya Kami ampunkan kesalahan-kesalahan kamu.

Ada tiga pendapat mengenai perkataan `hittah':
1. Maknanya ialah minta ampunlah kamu semua, sebagaimana pendapat Ibn Abbas dan Wahab. Kata Ibn Qutaibah, ia merupakan kalimah yang semakna dengan istighfar.
2. Bahawa maknanya ialah, katakanlah perkara ini adalah hak dan sebenarnya sebagaimana dikatakan kepadamu. Inilah yang disebut oleh ad-Dahhaq daripada Ibn Abbas.
3. Maknanya ialah kalimah tauhid La ilaha illa Allah sebagaimana pendapat `Ikrimah.
Ibn Jarir at-Tabari berkata: ``Justeru makna katakanlah dan ucapkanlah kamu perkara atau kalimah yang boleh menggugurkan dosa-dosa kamu dan menghapuskannya.''

Dr. Yusuf al-Qardhawi di dalam kitabnya, Taubah Ila Allah (Taubat Kepada Allah) berkata: ``Taubat daripada segala dosa yang dilakukan oleh orang yang beriman semasa dalam perjalanan menuju keredhaan Allah adalah satu kefarduan agama. Ia diperintahkan di dalam al-Quran, dianjurkan oleh hadis serta disepakati oleh seluruh ulama tentang kewajipannya, sama ada ulama Mazhab Zahiriyyah, ulama Batiniyyah (Kebatinan), ulama fikah dan ulama suluk.

Sahl bin Abdillah at-Tustari pernah berkata: ``Sesiapa yang berkata bahawa taubat bukan perkara fardu, dia adalah kafir. Sesiapa yang redha dengan kata-katanya itu, dia juga kafir.''

Sahl bin Abdillah at-Tustari berkata lagi: ``Tidak ada sesuatu pun perkara yang wajib ke atas makhluk ini (manusia) lebih daripada taubat, dan tiada hukuman yang berat ke atas mereka lebih daripada kejahilan tentang taubat, sesungguhnya mereka tidak mengetahui tentang ilmu taubat.''

Hakikat taubat yang sebenar ialah amalan akal, hati dan jasad. Ia dimulakan dengan amalan akal kemudian diikuti dengan amalan hati dan membuahkan hasil, yakni kesan dengan amalan jasad. Justeru Al-Hasan al-Basri berkata: ``Taubat adalah penyesalan dengan hati, istighfar dengan lidah, meninggalkannya dengan anggota dan keazaman untuk tidak mengulanginya.''

Taubat menurut pentafsiran Imam al-Ghazali di dalam kitab Ihya' Ulumiddin adalah makna yang terangkum di dalamnya tiga unsur:
1. Ilmu.
2. Keadaan.
3. Amalan.

Perkara pertama iaitu ilmu merupakan kemestian bagi perkara kedua, perkara kedua merupakan kemestian bagi perkara ketiga. Kemestian ini berdasarkan ketentuan sunah Allah di dalam alam.

Firman Allah Taala yang bermaksud: Dan Kami akan tambah pula pahala orang-orang yang berbuat baik', iaitu Kami membalas sesiapa yang berihsan dengan sebaik-baiknya, dengan pahala yang besar dan balasan yang agung.

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