nadzri

Jika Arwah ayah masih ada....

2010-09-15T10:24:00.000-07:00

Khamis 9 September bersamaan 30 Ramadhan, suasana di kampung masih sepi. Setibanya kami sekeluarga dari Kuala Lumpur disambut oleh ibu yang satu-satunya menghuni di rumah usang peninggalan aewah ayah. Tergenang air mata gembira seorang ibu bila menyambut anak cucunya kembali untuk meraikan aidil fitri tahun ini. Ibu yang sudah uzur merupakan penghuni tetap rumah usang ini sejak peninggalan arwah ayah beberapa tahun dahulu. Sebenarnya agak janggal meninggalkan ibu keseorangan di rumah usang ini memikirkan sakit peningnya yang sudah tentulah sukar untuk diuruskan kerana semua anak-anak berada jauh dirantauan. Pun begitu, meski puas dipujuk, ibu masih tetap berkeras untuk terus tinggal berseorangan dikampung. memahami kehendak naalurinya yang mungkin tersimpan seribu kenangan pahit manis bersama arwah ayah di rumah ini, kami adik beradik membiarkan ibu terus kekal di rumah usang ini. Sesekali jika berkelapangan, kami akan bergilir-gilir membawa ibu ke rumah masing-masing di KL, Penang, Nilai, Damansara, kedah dan Kemaman.

Tahun ini, ibu agak sugul apabila sehingga hari terakhir puasa pun, anak-anak masih belum menjengah muka. Kebetulan kami pula sukar untuk menghubungi ibu apabila seminggu sebelum puasa apabila telefonya hilang dicuri oleh pembantu rumah sewaktu beliau berada di Kemaman, rumah adik. Jadi adik beradik yang lain langsung tak dapat menghubungi ibu untuk memaklumkan mereka akan balik bercuti di kampung tahun ini.

Tidak seperti kebiasaannya pada tahun-tahun sebelumnya, Tidak semua adik beradik kami dapat berkumpul pada hari raya, maklumlah semuanya sudah berkeluarga, ada yang balik Penang, Terengganu, Kedah dan ada yang tak dapat cuti. Menurut ibu, tahun ini juga mungkin tidak semua adik beradik yang lain juga dapat berkumpul kerana setakat hari ini, cuma kami sekeluarga sahaja yang muncul, dan esok sudah hari raya. Jelas sugul di muka ibu bila kami bertanyakan hal tersebut.

Beberapa jam sebelum berbuka hari terakhir Ramadhan itu, satu demi satu kereta muncul memenuhi ruang laman yang sempit di rumah usang peninggalan arwah ayah. 15 minit sebelum azan maghrib berkumandang, kereta kelapan muncul di hadapan rumah dan tidak ada lagi ruang untuknya 'parking' menjadikan sawah kontang di penjuru rumah sebagai tempat lepak kereta 'baru' tersebut, menjadikan semua anak-anak ibu beraya dan berkumpul bersama tahun ini. Tak sangka pula, pada tahun ini sebahagian besar telah kembali ke kampung asal mereka termasuklah anak-anak menantu dan cucu-cucu serta cicit yang telah berkeluarga pun menjadikan rumah ibu pusaka arwah ayah sebagai tempat berkumpul yang tidak dirancang bagi tahun ini.

Kegembiraan jelas terpancar di wajah ibu yang sibuk ke sana kemari gelisah kerana tidak menyangkakan semua akan balik bercuti tahun ini. Masalah ibu hanya satu, beliau tidak sempat menyediakan makanan untuk juadah berbuka kerana tidak menjangkakan semua akan pulang. Juadah yang disediakan hanya untuk kami sekeluarga kerana hanya kami yang tiba awal, iaitu sebelum zohor tengahari tadi. Pakcik yang keluar sebelum jam 6 petang tadi untuk membeli juadah berbuka pun masih belum kembali lagi mungkin dah terperangkap dalam kesesakan di Pekan. Resah ibu mula terubat apabila kereta ke sembilan tiba beberapa detik sebelum azan maghrib membawa murtabak daging sebanyak 30 keping yang sempat di'tapau' dalam perjalanan dari Pulau Pinang. Menyedari mungkin semua sudah ada dikampung, adik bongsu ini telah 'booking' semua murtabak dari gerai kenalannya di Tanah Merah semata-mata untuk dibawa balik bagi juadah berbuka. Apalagi, meriahlah suasana berbuka pada hari terakhir Ramadhan di rumah usang ini yang hampir setahun tidak dipijak oleh kami kecuali ibu berseorangan. Selepas solat maghrib, sewaktu tahmid dialunkan dari corong masjid kedengaran sayup-sayup, cucu cicit ibu dah meredah reban menangkap dua-tiga ekor ayam dara bagi santapan malam itu dan untuk lauk raya besok harinya. Meskipun kami lambat pekena nasi selepas berbuka kerana menunggu gulai ayam siap dimasak, murtabak daging dan sedikit kurma sudah memadai bagi mengalas perut ala kadar sebelum kami sekali lagi menghadap hidangan untuk menjamah nasi gulai ayam bagi 'berbuka puasa' yang sebenarnya malam itu. meskipun kami sebenarnya berbuka jam 11.00 malam pada malam raya itu, tidak ada seorang pun dari kami mahupun cucu-cicit ibu yang merungut mereka lapar. Semuanya kenyang dengan keseronokan dan gembira berkumpul bersama malah kami sebenarnya terlupa untuk makan jika tidak dipanggil oleh ibu.

Suasana lengang beberapa jam sebelum berbuka puasa 30 Ramadhan 1431H

Jam 6 petang, kereta anak menantu dan cucu cicit ibu dah

memenuhi ruang laman rumah pusaka arwah ayah.

Itu kisah berbuka. bayanglah betapa peningnya ibu nak sediakan juadah berbuka untuk 35 orang dewasa tidak termasuk anak-anak kecil dalam satu masa? Ibu hanya diberi masa 3 jam sahaja oleh anak cucunya, dari jam 5 petang - 9 malam untuk menyediakan semua itu. 3 kali kami ke pasar meredah jem dan kesesakan untuk membeli lauk bagi juadah berbuka dan anak-anak buah meredah reban menangkap, menyembelih dan menggulai ayam dara selepas berbuka. Dua kotak tamar Yusof Taiyyob habis sekelip mata diratah oleh anak-anak buah buat hidangan berbuka menantikan gulai ayam siap yang dimasak tergesa-gesa. Pun begitu langsung ibu tidak menunjukkan kesusahan hatinya malah dia yang uzur menjadi sihat secara tiba-tiba menyediakan itu semua untuk kami.

Jam 12 malam sebaik kami selesai makan, ibu sekali lagi terbongkok-bongkok menyelongkar almari mencari tilam, cadar, selimut, bantal dan segala barang untuk anak cucunya selesa tidur kerana esok pagi mereka akan keluar beraya. Bayangkan macamana susahnya ibu nak menyusun dan mengagihkan segala tilam kekabu, span, cadar, selimut dan bantal untuk 11 keluarga dari 9 buah kereta yang tiba-tiba memenuhi ruang rumahnya! Ibu sebagai arkitek mengatur susun tempat tidur kami di tengah-tengah balai rumah. Ruang yang siang hari tadi adalah amat luas bagi kami sudah menjadi terlalu sempit bila malam hari hingga untuk menyusun tapak kaki pun menjadi terlalu sukar. Malam itu tidak ada ruang kosong di atas rumah pusaka arwah ayah bila segenap inci papan reput itu dihuni oleh kami. Rumah yang biasanya dihuni oleh ibu seorang diri yang hanya dipenuhi oleh suaranya mengaji al-Quran, tiba-tiba malam ini menjadi sukar untuk melangkah kerana ada saja tubuh anak-anak yang tidur bergelimpangan dan bingit dengan bun yi mercun dan teriak tawa anak-anak cucu. Semua bilik dipenuhi oleh adik-adik dan anak buah yang baru berkahwin dan yang ada anak kecil, manakala segenap ruang lantai dialas oleh tilam dan cadar oleh kami anak beranak. Secara mudahnya kalau sebuah kereta diisi sekurang-kurangnya satu keluarga dengan 5 ahli, jika ada 9 kereta bermakna 45 orang, sekurang-kurangnya 35 dewasa dan 15-20 kanak-kanak! Itu hanya anggaran kerana tidak pula dibuat kiraan. Yang pastinya malam itu kami tidur seperti dalam dewan Balairaya waktu bulan disember tatkala kampung digenangi banjir. Bagi yang ada anak kecil, ibu sibuk menggantung kelambu dan separuh ubat nyamuk Fumakilla jadi mangsa malam itu.

kerana penat, jam 1.45 pagi aku dah tertidur kerana penat seharian di hujung anjung tanpa peduli riuh bising mercun anak-anak buah yang membingitkan telinga. sebelum terlelap, sempat juga terfikirkan bahawa aku mesti bangun seawal pagi yang boleh untuk mandi sunat aidil fitri besok pagi. bayangkanlah kalau aku terlewat besok pagi, kerana bilik air hanya satu, ada hampir 50 orang yang akan beratur menunggu giliran, jika seorang mengambil masa 5 minit untuk mandi, bermakna hampir 250 minit untuk semua selesai. Jika bermula jam 6.00 pagi bagi orang pertama, maknanya orang terakhir akan selesai mandi jam 10 atau 11 pagi...sah tak akan sempat solat hari raya besok! tengah berkira-kira itu tak tahu bila masa aku terlena sesedarnya aku abang dah mengalunkan azan untuk kami solat subuh berjemaah pada pagi aidil fitri yang mulia. Sambil menggosok mata, aku terkenang, jika arwah ayah masih ada.......Aidil fitri ini mungkin yang paling gembira baginya......

ziarah kubur arwah ayah hari raya pertama

HIMPUNAN ALUMNI MAAHAD MUHAMMADI (L) 4 SYAWAL 2010

2010-09-15T09:04:00.000-07:00

Alhamdulillah, 4hb Syawal 1431H bersamaan hari Isnin 13hb September 2010 lalu berlangsungnya majlis perjumpaan Alumni Maahad Muhammadi di SMMM(L) jalan Pengkalan Chepa, Kota Bharu Kelantan. Seramai lebih kurang 600 orang telah hadir ke Majlis tersebut. Turut hadir ialah Prof Madya Ida Madiha Abdul Ghani Azmi selaku Penasihat Alumni MM(P) sebagai tetamu kehormat, guru-guru, sahabat handai dan sebagainya. Kagum dengan sambutan luar biasa bekas-bekas pelajar, pihak urusetia memaklumkan satu perjumpaan besar-besaran akan diadakan pada tahun hadapan, insyaallah.

Sekalung tahniah kepada Ahli Jawatankuasa bertindak yang mengusahakan majlis ini iaitu Dato' Hj Nik Abdul kadir (mantan Mudir) sebagai penasihat, dan Ust Muhammad yunan (pengerusi), Ust Azhar, Ust Zaki, Ahmad Fazlan, Ust Efendy, Ust Zulkifli dan sebagainya. Usaha kalian amat dihargai.

Bagaimanapun, kehadiran pada hari itu yang agak lewat dan terlupa membawa kamera, menjadikan peristiwa bersejarah bertemu rakan-rakan agak mengecewakan kerana tidak ada gambar kenangan yang dapat dirakam. Apa pun pada rakan2 lain, semoga pada tahun-tahun yang akan datang, sudi-sudilah mengahdirkan diri dan beramah mesra.

jaiz

Tok Wan

Dwan, Nik Mat Lobil dan Jaiz

seminggu sebelum ghayo sewakto ambo balik cuti

2010-09-04T10:59:00.000-07:00

ceghito sayo,

seminggu sebelum ghayo sewakto ambo balik cuti

sayo duk nengung atah palo tanggo, ralit dok perati

Tengok ko pakdo Iso anak beranak laki bini

nok make lauk buko poso,

satu keluargo berambat nak pitah serati guling bating

bercawat jate pulok Pak Do rukah Nyo

Golok di pingge ikat semuta atah ppalo

kalu lah belawe nge beghuk pun laju pak do

beruk gerenti akat tangan selendar,
"ooo terer lagi Pak do.."

Setakat nyayur begulai belake ghumoh serba ado

Tak payoh nak gi kkedai tak payoh keluar belanjo

Tanah berekar ekar buleh menane buleh megho

Kalu gawat balik lah satu Malaysia,
relek jah Pak Do

Jauh tak seghupo denge sayo dok Bandar

Punya la sekso kalu bini kato " Abee nok gulai.."

Pruungg setat kegheta,
supermarket kedai besar tempat mahal

Baghu sebutir nyo keno dekat dua riyal

Ambo di bandar denge jiran tak pernah bertengkar

Tak pernoh bekasar, tak pernoh bergurau

Duduk sebelah pagar, namo pun tak kenal

Lu lu Gua Gua apa pasal

selisih bertembung, akat kening akat mato

Buke kato sombong, tapi doh samo-samo beso

Semayang terawih pong kosong,
saf pertamo belake tok Imam jah sajo

Kalu tepat gotong royong,
penoh, semuanya ahli jawate kuaso

Baghu-baghu ni kegheta jire Oghe maghi taghik

Saya dok ddale, diee, kkurung dale bilik

Buke tak berani, sajo malah keluar takut besabit

Sebab kegheta saya sendiri pung jenih kegheta sakit

Seminggu sebelum ghayo, sewaktu saya balik cuti

Lape raso dada sejuk dale hati

Tengok anok daro arwah Pak Su Ali

Comel doh So, baik, warok pulok sekali

Male lepah Iso, syahdu ambo dengar

Sedapnyo sogho, quran dia hafal

Kelua soo..soo...
seghupa denga dale speka

Kalu buat bini mudoo...

Bini tuo buleh tupe belajar...

Jauh tak serupo denge anak jiran sebelah alik kiri

Jire sebekah ambo di Kuala Lupo,
anok drebar teksi

Baghu tikate tigo, doh berenti ngaji

Tak tahu nok jadi begapo, hidup supo mati

Rambut hok ite, dia gi celup kuning

Di telinga ada limo sube,
tiga tambah atah kening

skirt ketat, baju jaghe kemah keming

Tok lebai nge Tok Imam pun dua tiga kali jeling

Belum masuk iso, ujung-ujung maghrib

Ado muto ado kegheto

Berebut maghi ambik

Tak tahu bawok gi kemano,
kade kade tak balik

Serupo teksi ayoh dia
asalkan tambe,
sapo-sapo pun buleh naik

Sekali, seminggu sebelum ghayo sewaktu ambo balik cuti

Hati ambo berkato,
duduk kkapong baik lagi

Agama demo jago,
Adab Budaya nilai murni

Di bandar ning,
tak dok apo-apo,

Hile jati diri

Selamat Hari Rayo.

Sabri Yunus

Beli baju ghayo anok

2010-09-04T10:07:00.000-07:00

Haghi ni, sabtu 4 bule semile 2010 bersamae 25 ramadhan 1431H. Hari cuti tak kkijo. Lepah subuh pagi tadi ambo tido tekejut bedegar nyo kosek ko anok. Demo tu gege dok ngajok nak gi beli baju ghayyo. Nak maroh pun, janji doh haghi ni nak gi bbeli ke puak-puak dio. Baso dia lah budok-budok. Time nok ghayo ggini suko bena bila ppakat beli baghang beghaya.

Caghi baju ghaya tidaklah susoh sangat. setat kegheta kalu gi alah kulu ko seremban, alah kilir ke Kola lupur. Alik hnaik ke Kajang atau Putrajaya, alik jjatuh Nilai 3. Sebut jah mano, buleh gi janji ada pitih so kkagho.

Tubit pagi-pagi kelik puko 3. Ada sekeghat kegheta bbeli baghe ghayo. Baju gaun ado, baju t shirt ado, seluar jeans ada, pendek kata kalu buleh alamanda Putrajaya pung nak beli wat balik. Gilo sungguh beli baghang ghayo. Ambo pulok tak leh nge anok-anok. Taghik tange sikit tunjuk nak ggotu ggoni, tak sey beli kan ingat ko anok. Beli kan, menengung ada seminggu sebab habih pitih.

Sebut beli baju ghayo ni, teringat ambo zame budok-budok dulu. Haghi mulo-mulo poso tu sebut doh nak beli baju ggapo ko muloh ayoh. Suko sangat kalu masuk bule poso, sebab muloh ayoh akan beli baju baghu. Tiap-tiap haghi tanyo muloh ayoh bila nak gi beli baju baghu. kalu sebule posa, duo tigo haghi nak ghayo baghu beli. Ambo masa tu pong tak pehe bakpo. tapi ghapat nok ghayo baghulah demo sibuk pusing kedai caghi baju ghayo anok. Ambo pulok kughe 3 haghi nak cukop sebule teringat ko baju ghayo. Haghi-haghi sebut. Buke apo, zaman dulu kalu tidak musim ghayo jange haghaplah oghe tuo beli baju baru. Seingat ambo bab beli baju baghu ning hanyo dua kali setahun jah. Bule 12 nak masok kelah baghu denge bule poso dua tigo haghi nak ghaya. Kalu tidak jange haghap nak baju baghu. Ghaya haji pun paka baju lamo. Baju ghayo poso tak jejah lagi.

Gi beli baju, tidak lah jauh mano. Ambo tak kenal Kota Baghu. Kedai ssohor maso tu ialah kedai Beghehim Cina di Kedai Teghe. Beli baju ghayo ning muloh ayoh tak pernah bawak gi supermarket. kalu ado pun maso tu tak kenal supermarket. Pernoh jugok mok ambo keno maghoh ko muloh ayoh bilo dia ajak bbeli baju ghayo anok di Kota Bhaghu. Muloh ayoh kato wat penamo beli di Kota Baghu, tambe prebet sapu pun tigo amah soghe, wat ppunoh ke pitih jah. Pade beli di Keda Teghe pun belana kok na doh.

Buleh baju sepase ambo simpe dalam almaghi saye nak paka. Haghi ghayo pun paka semeta-semeta. Bimbe takut cemar. Mugo baju sela. Selua pulok ambo tak pehe bakpo muloh ayoh ni suko sangat beli selua pendek kala bighu. Ambo tak sey pun hak tu lah nanak tahun dia beli. Ghupo-ghuponya supo nge selua skolah, buleh paka jare-jare wat gi sekolah.

Beli kasut ghayo pun satu hal. Ambo paka kasut saiz 4. tapi muloh ayoh beli saiz 5. nanak tahun dia beli kasut besar. Sebabnya mudoh jah, buleh paka tahun depe. kalu ambo tak gi sekali, male-male dia ukur tapak kaki paka daun rokok. Hati ambo tak puah sokmo pasal nanak kali beli tak pernoh keno.

Antaro baju ghayo yang paling ambo nak sangat ghitu gak baju oghe terbang 'Ralph' hok rambut kerotok. Berjerit sakan ambo mengamok nok baju tu muloh ayoh tak sey beli. dia kato wat mmunoh jah, oghe tak pakai wat ghayo baju belah tu. Maso tu TV tengoh ssohor ceghito 'The Great Amarican Hero'. Paka baju tu seghupo lah dengan superman haghi ni. Buleh wat teghebang. Dok atah ppalo tanggo terjun tughun. Kalu tak make hmiat, keno lah penampar sebutir duo. Buleh pakai baju tu ssohor ko saing-saing seminggu tak pecat. Bbalah gege nge mok ambo sebab dia kutip basuh, ambo tak bui dia ambik pasa nak pakai nanak haghi. Hok paling sedap bila pakai baju tu time naik basikal. Dia ada sayap alik belake, perase seghupo tengoh teghebe, mulut pulok tak begheti nyanyi "biliebit oronot oooo woking noneyy ..." (believe it or not, oo walking on the air...)

Suko ingat jame budok dulu...rego baju tu lima amah jah (2.50). Tujuh amah sekali nge selua. Banding nge baju anok ambo lo ni, sepase kat dua ratus...baghu soghe..pakai tigo pat kali, cemuh doh, pah ngamok nok baju lain.

keda Teghe lo ni.

mercu tando kedai teghe selepas tahun 90an...

gambar ihsan ZainalTajudin.photopages.com

Perjumpaan alumni Maahad Muhammadi Lelaki Kota Bharu 2010

2010-09-04T09:16:00.000-07:00

Pada 27hb Ogos 2010 yang lalu, saya ada menerima sms dari seorang hamba Allah. Malangnya dia tak memperkenalkan dirinya. Pun begitu saya percaya dia mengenali diri ini. Apa pun terima kasih kerana sms itu mengandungi hebahan bahawa khabarnya pada 4hb Syawal 1431H bersamaan 13hb September 2010 bertempat di padang sekolah Men Maahad Muhammadi (L) Jalan Pengkalan Chepa, Kota Bharu Kelantan berlangsungnya perjumpaan alumni bekas pelajar Maahad Muhammadi (L) dari tahun 1960an-2000an. Majlis gilang gemilang itu akan turut dihadiri oleh YAB Dato Tuan Guru Haji Nik Abdul Aziz sebagai tetamu kehormat disamping Dato' Tuan Guru Haji Nik Dir, mantan Pengetua (mudir) sekolah Maahad Muhammadi (L) dan semua guru-guru serta bekasa guru-guru yang pernah mengajar disekolah ini juga khabarnya turut dijemput.

Majlis dijangka berlangsung dari jam 9.00 pagi dan semua bekas-bekas pelajar adalah dijemput menghadirkan diri. Insyaalah.

Terima kasih kerana menyampaikan khabar berita ini dan pada sesiapa yang terbaca memo ini, ramai-ramailah kita ke sana untuk bertemu dan beramah mesra dengan rakan-rakan taulan, guru-guru mursyid kita yang pastinya dah lama tidak kita ketemui. Apa khabar mereka sekarang ini. Insyaalah kita ketahui nanti pada 4hb Syawal 1431H nanti.

Maahad Muhammadi (L)

Di padang sekolah inilah nanti bakal berlangsungnya majlis yang gilang gemilang yang akan mempertemukan semua bekas pelajar, guru-guru dan bekas guru Maahad Muhammadi Lelaki 1960an-2000an nanti.

Terima Kasih al-Azhar Media !

2010-08-24T08:23:00.000-07:00

Alhamdulillah, beberapa hari sebelum bermulanya ramadhan lalu, kira-kira awal bulan Julai 2010, saya berkesempatan bertemu dengan Ustaz Khairi bin Zainuddin, Pengarah Urusan 1 Al Azhar Media Enterprise. Pertemuan yang diatur oleh seorang sahabat yang juga seorang peguam di Negeri Sembilan telah menghasil satu perbincangan yang akhirnya memberi kata putus dan persetujuan bagi menerbitkan karya-karya saya. Terima kasih ustaz kerana mempercayai hasil buah tangan saya dan kesanggupan untuk melaburkan sedikit usaha dan kewangan dalam menerbitkan karya-karya tersebut. Persetujuan tersebut memberikan saya satu semangat baru untuk terus menulis dan membantu anak bangsa.

Ust Khairi bin Zainuddin

Ustaz Khairi, adalah penyusun kamus al Miftah yang tersohor dan merupakan Pengarah Urusan 1 kepada syarikat Al Azhar Media Enterprise yang ditubuhkan pada 8 Januari 2004 hasil gabungan beberapa orang siswazah lepasan Universiti Al Azhar, Mesir. Ia adalah milik penuh Bumiputra yang berhasrat menabur bakti di dalam bidang ilmu kepada masyarakat.

Pada peringkat awalnya, ia beroperasi di Terengganu dan kini telah berpindah di Seremban, Negeri Sembilan Darul Khusus. Memulakan operasi perniagaan dengan menerbitkan buku berkaitan dengan Agama Islam dan memberi khidmat rekabentuk grafik serta percetakan kepada pelanggan.

Pada tahun 2007, Al Azhar Media Enterprise berjaya menerbitkan Kamus Moden Al Miftah dan ia dilancarkan oleh YAB Menteri Besar Negeri Sembilan.

Pada September 2007 telah berkerjasama dengan Majlis Agama Islam Negeri Sembilan (MAINS) menerbitkan Buku Teks Kelas Al Quran dan Fardhu Ain (KAFA). Semoga dengan tertubuhnya Syarikat Al Azhar Media ini dapat memberi manafaat kepada agama, bangsa dan negara.

Persetujuan secara lisan antara al Azhar Media dan Karya Kreatif memberikan semangat baru untuk saya terus berjuang dan menghasilkan lebih banyak lagi karya bermutu, khususnya dalam bidang undang-Undang Syariah. Semoga usaha murni ini dipermudahkan oleh Allah SWT .

Eayoouu...Ular kat kaki!

2010-08-24T07:10:00.000-07:00

petang tadi, rasa ngantuk dan lemah badan kerana seharian bekerja, jam dah pun menunjukkan pukul 3.15 petang. aku bersiap-siap nak ambil wudhuk selepas menggeliat panjang kat kerusi. Lampu dalam kamar ofis pula balam-balam kerana aku baru je tutup satu lampu sebentar tadi. Mulanya ingat nak sambung tidur dan rehat kejap kerana kes kebetulannya pospon. Teringatkan aku belum lagi solat zohor, aku gagahkan juga diri untuk mengangkat punggung dari sofa dan mencari selipar tandas untuk mengambil wudhu'. Aku dengan lemah dan ngantuk menarik stokin dari kaki dan mencampakkan ke penjuru bilik. Ku cabut lagi satu stokin dan ku campak kan jauh sedikit dari stokin yang pertama. mataku tersentak pabila tetiba je stokin sebelah yang ku campakkan itu tu bergerak-gerak seolah berjalan sendiri. Alamak! aku tersentak dan bagai ada satu kuasa mengangkat aku ke atas meja ofis secara tiba-tiba bila ku lihat stokin yang ku campakkan tadi rupanya disondol oleh seekor ular yang menjalar bergerak berputar-putar kerana matanya terselimut oleh stokin itu.

Eayoouu!!! aku menjerit dan melompat ke atas kerusi sofa secara spontan bila hujung jari kakiku hampr saja tersentuh badan ular yang berlingkar itu! Suasana tetiba je jadi gempar, semua rakan ofis ku meluru ke dalam bilik. mereka tertanya-tanya apa dah jadi tiba-tiba je aku melalak sakan petang tu... Tercungap-cungap aku beritahu mereka bahawa ada ular berlingkar kat bilik aku. Tapi macam silap mata je, bila aku beritahu mereka, ular tu dah hilang dari pandangan mata... cepat betul dia menghilang. Aku dah naik risau.

Setengah jam aku menyelongkar bilik tu mencari 'ular' tadi tak juga jumpa. Aku mula rimas, besok rasanya aku tak kan masuk dalam bilik ni lagi selagi aku tak jumpa 'ular' tu. Buatnya melingkar dalam laci ke, bawah meja ke, dalam jubah ke, atau mana-mana je, rasanya boleh pengsan aku.... Aku nekad 'ular' tu mesti aku cari dan dapatkan juga petang ni. Rakan-rakan sekerjaku aku dah mula bengang. Ada pula yang kata aku mungkin ngantuk dan fikiran aku je yang nampak 'ular' tu. Aku bersumpah pada mereka, aku betul-betul nampak 'ular' tu. Memang aku kenal itu adalah 'ular' bukan cacing atau ulat besar. Aku tak bermimpi.. Sebahagiannya dah mula fed up bila cari 'ular' tu tak jumpa. Mereka mula beransur keluar dari bilik aku dan menyambung kerja, macam tak ada apa yang berlaku. Aku makin resah....

suasana dalam kamar ofis yang berselerak masa cari 'ular' tu.

Gambar diambil dari pandangan sudut atas, sebab semua mencari sambil

duk atas kerusi...takut terpijak atau terpatuk atau.... ee seramlah nak cakap....

Tanpa putus asa, aku selak akhbar-akhbar yang berselerak selepas kami balik-balikkan tadi. Tiba-tiba kami ternampak seekor ular sedang berlingkar diam dicelah rak-rak buku dan akhbar betul-betul di belakang kerusi aku. Naik seram bulu roma nengoknya. Memang betul ular beb, bukan anak cacing! aku tak mimpi dan aku tak tidur lagi....

dia nyorok celah-celah susunan buku dan akhbar betul-betul kat belakang kerusi aku...

Setengah jam kemudian, kakitangan JPA 3 datang beberapa orang selamatkan aku yang dah nak pengsan tu... Terima kasih bang... banyak pahala abang bulan puasa ni....fuhh baru lega rasa hati ini... besok pagi mesti seramn sejuk nak masuk bilik ni....

Tak de le besar sangat... tapi terkezut juga...

Abang JPA 3 tu selamba je pegang. Aku jelous dia berani mengalahkan aku,

sebab tu tak ambik gambar muka dia...

ini le rupe dia...

KEPERLUAN KEPADA UNDANG-UNDANG TATACARA MAL (iv)

2010-07-18T06:23:00.001-07:00

(iv)

Bagi memudahkan pemahaman, Buku ini telah dibahagikan kepada 17 bab yang membincangkan tatacara pengendalian kes di Mahkamah Syariah. Secara asasnya ia mengupas semua peruntukan seksyen yang terkandung di dalam Enakmen Tatacara Mal Mahkamah Syariah (Negeri Sembilan) 2003 dengan memberi penekanan kepada maksud dan tafsiran dengan merujuk kepada undang-undang lain yang berkuatkuasa termasuklah Arahan-Arahan Amalan yang dikeluarkan dan disokong oleh otoriti seperti keputusan-keputusan kes sama ada yang dilaporkan atau tidak dilaporkan. Penulis menggunakan Enakmen Tatacara Mal Mahkamah Syariah (Negeri Sembilan) 2003 sebagai rujukan asas dan undang-undang lain yang berkuatkuasa di Negeri Sembilan bagi memudahkan kajian penulisan ini. Keadaan ini langsung tidak mencacatkan penulisan buku ini kerana kebanyakan undang-undang asas yang diamalkan di Mahkamah-mahkamah syariah di Malaysia telah diseragamkan.

Bermula dengan bab 1 yang mengajak pembaca mengenali struktur Mahkamah Syariah dan undang-undang tatacara mal yang mengawal selia peraturan pengendalian kes di Mahkamah Syariah. Bab ini dibahagikan kepada dua bahagian yang membincangkan setiap satunya secara terperinci. Bab ke 2 pula juga dibahagikan dengan dua Bahagian yang membincangkan peringkat asas sebelum memulakan sesuatu prosiding di Mahkamah Syariah, iaitu mengenai perkara-perkara yang berkaitaan dengan saman dan bahagian II pula menyentuh mengenai permohonan. Bab ini juga memperkenalkan pembaca kepada pemakaian borang-borang, saman, permohonan dan perbezaan antara keduanya. Bab 3 pula menyentuh mengenai siapa pihak-pihak yang bertikai di dalam mahkamah, menentukan pihak-pihak dan hak pihak-pihak untuk diwakili oleh peguam syarie.

Bab 4 pula membincangkan bagaimana sesuatu saman, notis permohonan dan dokumen itu perlu disampaikan kepada pihak-pihak sama ada pihak yang satu lagi berada dalam ruang lingkup bidangkuasa mahkamah atau berada diluar bidangkuasa mahkamah yang membicarakan kes atau berada di negeri-negeri lain.

Bab 5 pula menyentuh serba sedikit mengenai isu interpleader dan tatacara yang diperlukan dalam perkara tersebut. Manakala Bab 6 pula membincangkan mengenai pliding yang digunakan di Mahkamah Syariah, bagaimana menguruskan pliding yang cacat dan tatacara mengenalpasti dokumen dan penzahiran sesuatu dokumen.

Bab 7 pula menyentuh mengenai tatacara pengendalian kes sewaktu perbicaaraan. Bab ini dimulakan dengan perkara-perkara asas yang perlu dilakukan sebelum proses, semasa proses dan sesudah proses perbicaraan berlangsung. Disentuh juga mengenai tatacara untuk plaintif atau defendan mengendalikan kes sewaktu perbicaraan sehinggalah proses tersebut selesai.

Dalam Bab 8 pula disentuh sedikit mengenai tatacara mengambil dan memberi keterangan di Mahkamah Syariah. Perkara-perkara yang boleh dianggap sebagai keterangan termasuklah perbincangan mengenai sepina dan affidavit. Bab 9 pula membincangkan penghakiman dan perintah yang dikeluarkan oleh hakim setelah selesai proses sesuatu perbicaraan. Jenis-jenis perintah yang dikeluarkan, keperluan kepada mencatit nota keterangan sewaktu perbicaraan dan menyediakan alasan penghakiman. Cara dan teknik untuk mencatit nota keterangan dan menulis alasan penghakiman.

Manakala bab 10 pula membincangkan proses selepas perbicaraan yang dibahagikan kepada dua Bahagian. Bahagian I membincangkan tatacara untuk memfailkan rayuan dan bahagian II menyentuh mengenai tatacara untuk memfailkan semakan. Bab 11 pula juga di bahagikan kepada dua bahagian. Iaitu Penguatkuasaan perintah dan pelaksanaan perintah. kedua-dua bahagian ini membincangkan tatacara yang boleh dan perlu dilakukan jika sesuatu perintah tersebut telah gagal dipatuhi. Kesan-kesan kepada pihak yang melanggar perintah dan tindakan yang boleh diambil sehinggalah kepada pengkomitan.

Bab 12 pula menyentuh mengenai kuasa dan tugas bailiff, memperkenalkan kepada pembaca siapakah bailiff dan tugas-tugas dan kuasa yang dibenarkan dan yang tidak dibernarkan untuk seseorang bailiff. Diikuti dengan Bab 13 mengenai prosiding interlulotori pada Bahagian I dan Perintah Interim pula dibincangkan pada Bahagian II. Kedua-dua bahagian dalam bab ini mengupas amalan Mahkamah Syariah mengenai prosiding interlukotori, ex parte, injunksi dan sebagainya.

Manakala Bab 14 pula berkisar kepada kuasa seseorang Hakim Syarie dan Pendaftar termasuklah kuasa Hakim Syarie untuk mendengar rayuan terhadap keputusan Pendaftar di dalam kamar. Dibincangkan secara ringkas tatacara atau prosiding menghidupkan kes yang ditolak dan sebagainya.

Bab 15 pula membincangkan isu-isu mengenai wang dan harta dalam mahkamah, kos, elaun dan fi Mahkamah yang dibahagikan kepada dua Bahagian. Perbincangan buku ini berakhir dengan Bab 16 yang menyentuh mengenai penghinaan Mahkamah, bentuk-bentuk penghinaan mahkamah dan tatacara penghinaan mahkamah. Disentuh juga secara ringkas mengenai tatacara penghinaan Mahkamah yang dimulakan oleh Pendakwa Syarie dengan memberi panduan tatacara pendakwaan jenayah dalam kes penghinaan Mahkamah. Walaupun ianya lebih mirip kepada tatacara jenayah, tetapi difikirkan adalah wajar tatacara atau prosiding tersebut disentuh dalam bab ini bagi membezakan dengan prosiding mal yang biasa.

Buku ini diakhiri oleh Bab 17 yang merupakan penutup dan kesimpulan kepada keseluruhan perbincangan yang dikemukakan. Menekankan kepada wajarnya pemakaian Hukum Syarak yang diberikan oleh undang-undang digunakan sepenuhnya oleh Mahkamah Syariah bagi menampung kekurangan prosiding atau Tatacara Mal semasa pengendalian kes mal di Mahkamah Syariah.

Bagi memudahkan pembaca membuat rujukan, senarai borang dan contoh dokumen disertakan di dalam halaman muka surat yang sama. Penulis sengaja memasukkan contoh-contoh borang tanpa melampirkannya di halaman belakang bagi kemudahan pembaca merujuknya secara langsung. kelemahan serius di Mahkamah Syariah ialah kebanyakan Peguam Syarie tidak mengambil berat mengenai hal ini.

KEPERLUAN KEPADA UNDANG-UNDANG TATACARA MAL (iii)

2010-07-18T06:21:00.000-07:00

(iii)

Skop buku ini adalah mengambil rujukan asasnya berdasarkan statut dan undang-undang yang berkuatkuasa di Negeri Sembilan, iaitu Enakmen Tatacara Mal Mahkamah Syariah (Negeri Sembilan) 2003, Enakmen Keterangan Mahkamah Syariah (Negeri Sembilan) 2003, Enakmen Pentadbiran Agama Islam (Negeri Sembilan) 2003, Enakmen Kesalahan Jenayah Syariah (Negeri Sembilan) 2003, Enakmen Tatacara Jenayah Syariah (Negeri Sembilan) 2003 dan Enakmen Undang-Undang Keluarga Islam (Negeri Sembilan) 2003. Sungguhpun skopnya merujuk kepada undang-undang yang berkuatkuasa di Negeri Sembilan, tetapi pemakaian dan penggunaannya dibincang secara meluas tanpa menghadkan pemakaiannya hanya di Negeri Sembilan. Keadaan ini bukanlah sesuatu yang asing kerana penyeragaman set undang-undang yang dilaksanakan oleh kerajaan-kerajaan negeri atas usaha Jabatan Kehakiman Syariah Malaysia (JKSM) telah menyatukan dan menyeragamkan undang-undang tersebut bagi tujuan memudahkan sistem pengurusan dan meningkatkan taraf pengendalian kes di Mahkamah Syariah. Buku ini juga banyak merujuk kepada arahan-arahan semasa diperingkat persekutuan bagi tujuan penyeragaman tersebut. Bagi tujuan tersebut, Arahan-Arahan Amalan yang dikeluarkan oleh Jabatan Kehakiman Syariah Malaysia telah dimasukkan dan juga dijadikan sebagai satu rujukan asas dalam buku ini bagi memperkemaskan pemahaman terutamanya yang menyentuh peruntukan-peruntukan yang tidak dinyatakan dengan jelas di dalam Enakmen.

Rujukan secara menyeluruh juga dibuat kepada kes-kes yang dilaporkan dari seluruh Negara dalam menyokong fakta-fakta yang dinyatakan di dalam buku ini. Bagaimanapun, kes-kes Mahkamah Syariah yang dirujuk kebanyakannya hanyalah berkisar pada tahun 2000 ke atas kecuali sebilangan kecil kes-kes yang dilaporkan pada tahun-tahun sebelumnya sahaja yang dirujuk. Sebab yang terkuat kenapa hanya kes-kes yang terkemudian sahaja yang menjadi fokus buku ini ialah, Enakmen/Akta/Ordinan Tatacara Mal Mahkamah Syariah ini hanya diwujudkan pada sekitar tahun 2000 ke atas, Di Negeri Sembilan misalnya, Enakmen Tatacara Mal Mahkamah Syariah ini hanya diwartakan pada tahun 2004. Sebelum tahun tersebut, pengendalian kes di Mahkamah-Mahkamah Syariah adalah bergantung penuh kepada Kaedah-Kaedah Acara Mal Mahkamah Syariah negeri-negeri yang tidak seragam dan rujukan biasanya dibuat kepada amalan di Mahkamah Sivil jika sesuatu isu itu tidak diperuntukkan di dalam statut berkenaan.

KEPERLUAN KEPADA UNDANG-UNDANG TATACARA MAL (ii)

2010-07-18T06:18:00.001-07:00

(ii)

Dari sudut yang lain, adalah terlalu kurang bahan rujukan mengenai pengendalian kes di Mahkamah Syariah berbanding dengan buku-buku rujukan lain yang kebanyakannya secara khusus memfokuskan kepada permasalahan atau isu semasa. Kertas-kertas kerja atau seminar yang diadakan mengenai tatacara mal juga tidak banyak yang dibukukan. keadaan ini tentulah menyukarkan pengamal-pengamal undang-undang syariah untuk membuat rujukan dan mempraktikkan tatacara pengendalian kes di mahkamah Syariah. penghasilan buku ini adalah diharap dapat memberi panduan yang bermanfaat kepada mereka.

Dari aspek perbicaraan kes-kes mal di Mahkamah Syariah, pendekatan dibuat biasanya secara umum yang mungkin dicetuskan berasaskan pengalaman dan mengambil kira peruntukan dalam statut yang dikuatkuasakan. Sebagai contoh, Tan Sri Dato’ Sheikh Ghazali Hj Abdul Rahman dalam beberapa tulisan beliau antara lain apabila membincangkan bagaimana proses perbicaraan kes-kes mal tidak merujuk kepada satu bentuk tertentu atau piawaian bagaimana pendengaran dan perbicaraan kes itu berakhir, dan menjelaskan beberapa isu berkaitan berdasarkan kes-kes yang diputuskan di Mahkamah Syariah.[1] Boleh dikatakan bahawa kajian dan penulisan tentang prosedur yang berkaitan dengan tuntutan mal di Mahkamah Syariah tidak banyak ditemui. Ini kerana sebagaimana dimaklumi bahawa kerajaan-kerajaan negeri baru sahaja menggubal undang-undang khusus yang berkaitan dengan tatacara mal di Mahkamah Syariah iaitu mulai tahun 1980an[2] dan kebanyakan negeri hanya menggunakan beberapa peruntukan berkaitan yang terkandung di dalam enakmen induk (Enakmen Pentadbiran Undang-Undang Islam) dan juga tertakluk di atas budi bicara kadi-kadi untuk meneruskan amalan sedia ada.

Antara penulisan yang dapat dikesan ialah oleh Mohd Raziff Tan Sri Zahir yang menulis mengenai tuntutan-tuntutan mal di Mahkamah Syariah.[3] Beliau antara lain menjelaskan bahawa terdapat perbezaan prosedur permohonan tuntutan mal di negeri-negeri dan termasuklah dari perbezaan bidangkuasa mahkamah yang mendengar tuntutan mal serta isu-isu lain yang berkaitan misalnya locus standi, permohonan ex parte, penggunaan affidavit dan penguatkuasaan perintah.[4] Penyelidikan lain yang berhubung dengan prosedur mal di Mahkamah Syariah dibuat oleh Mohd Zaidi bin Md. Zain @ Zakaria. Desartasi beliau bertajuk ‘Kanun Prosedur Mal Syariah Selangor 1991: Suatu Kajian terhadap pelaksanaannya di Mahkamah Syariah Selangor Darul Ehsan’.[5] Kajian beliau tertumpu kepada pemakaian undang-undang Acara Mal yang dipakai di Mahkamah Syariah di Negeri Selangor yang meliputi aspek pengaduan, pemfailan, perbicaraan, penghakiman, pelaksanaan perintah dan rayuan. Apa yang menarik dalam kajian ini ialah beberapa kelemahan peruntukan dalam prosedur yang dipakai termasuklah mengenai soal ex parte, amalan perlantikan wakalah dan lain-lain.[6]

Berbeza sedikit dengan penghasilan buku ini, perbincangan yang diutarakan bukan bertujuan untuk mengkritik dan mencari kelemahan peruntukan yang sedia ada, tetapi perbincangannya lebih memfokuskan kepada kehendak-kehendak Undang-Undang Tatacara Mal dan amalan-amalan secara praktikal di Mahkamah Syariah. Penghasilan buku ini sekurang-kurangnya menambahkan koleksi mengenai penulisan undang-undang tatacara mal di Mahkamah-mahkamah Syariah seluruh Malaysia. Biarpun ianya mungkin tidak mampu menjelaskan secara akademik, namun sesuai dengan tajuknya ‘Undang-Undang Tatacara Mal Mahkamah Syariah, Prinsip dan Amalan’, penerangan yang diberikan mengikut amalan semasa Mahkamah Syariah mungkin sedikit sebanyak dapat membantu pembaca terutamanya yang baru berkecimpung dengan sistem kehakiman syariah di Malaysia. Setidak-tidaknya sebagai satu panduan asas yang perlu ditambah dengan rujukan-rujukan lain yang lebih berotoriti.

[1] Dr Suwaid Tapah, Undang-Undang Mal Syariah, dalam Mahkamah Syariah din Malaysia: Pencapaian dan Cabaran Alaf Baru, Ahmad Hidayat Buang, (ed), Kuala Lumpur: Penerbit Universiti Malaya, 2005, hlm. 29.

[2] Sebagai contoh Enakmen Tatacara Mal Negeri Kedah 1979 berkuatkuasa pada 1984, Enakmen Acara Sivil Syariah Negeri Kelantan 1984 berkuatkuasa pada 31 Januari 1985, kanun Prosedur Mal Syariah Negeri Selangor 1991, Ordinan Acara Mal Syariah Sarawak 1991, Enakmen Prosedur Mal Syariah Sabah 1993 dan lain-lain.

[3] Mohd Raziff Tan Sri Zahir, Tuntutan-tuntutan Mal di Mahkamah Syariah Dari Aspek Amalan, dalam Ahmad Hidayat Buang (ed), hal 128-142.

[4] Ibid. 128-142

[5] Desartasi Sarjana Syariah, Jabatan Syariah dan Undang-Undang, Akademi Pengajian Islam, Universiti Malaya, 2000. Lihat juga Dr Suwaid Tapah, Ibid, hlm. 30.

[6] Dr Suwaid Tapah, Ibid, hlm. 30.

KEPERLUAN KEPADA UNDANG-UNDANG TATACARA MAL

2010-07-18T06:16:00.000-07:00

PENDAHULUAN

“Seorang Hakim di Mahkamah Syariah bukan sahaja perlu melihat kepada Hukum Syarak dan undang-undang pokok akan tetapi perlu juga mempastikan bahawa peraturan mengenai acara dipatuhi.” - Prof. Ahmad Ibrahim

(i)

Mahkamah Syariah seringkali dilabel sebagai mahkamah kelas kedua, gagal menjalankan tanggungjawab dalam mengendalikan urusan hal ehwal umat Islam terutamanya yang melibatkan kes-kes keluarga, tidak adil, berat sebelah dan lebih condong kepada kaum lelaki dan sebagainya. jika diamati, undang-undang Islam setakat yang dibenarkan oleh statut telah lama diamalkan di Malaysia. Masa yang panjang seharusnya memberi ruang yang luas kepada Institusi Mahkamah Syariah untuk memperkem- bangkan dan membuktikan kemampuannya kepada masyarakat. Malangnya komen-komen negative masih terus kedengaran sehingga perbincangannya dibawa ke dalam dewan parlimen.

Antara Kelemahan ketara di Mahkamah Syariah bukanlah kepada undang-undang yang sedia ada. Apa yang berlaku ialah cara bagaimana undang-undang itu dijalankan. Undang-undang Keluarga Islam sebagai contohnya, telah dipinda dari masa ke semasa dan hampir memenuhi kehendak masyarakat walaupun tidak dapat memenuhi naluri semua pihak. Peraturan perkahwinan, perceraian, hak-hak semasa dan selepas perceraian, masalah-masalah yang timbul selepas perceraian, boleh dikatakan hampir semuanya ada diperuntukkan di dalam undang-undang Keluarga Islam. Demikian juga yang melibatkan harta-harta dan kewangan termasuklah masalah pembahagian pusaka, wakaf, hibah, wasiat, pemelukan dan perisytiharan keluar Islam dan sebagainya telah digubal bagi memberikan keadilan sewajarnya kepada pihak yang berhak. Malah undang-undang Syariah di Malaysia dikatakan antara yang terbaik di dunia berbanding Negara-negara Islam yang lain. Bagaimanapun cemuhan tetap timbul di kalangan masyarakat awam mengenai kelemahan pentadbiran organisasi Mahkamah Syariah terutamanya dari segi pengendalian kes.

Kritikan dari masyarakat biasanya timbul atau lahir apabila mereka tidak berpuashati dengan cara pengendalian kes yang diamalkan oleh Mahkamah Syariah. Masyarakat seringkali merungut apabila menghadapi kesukaran untuk menyelesaikan masalah yang timbul misalnya, banyak borang-borang yang perlu diisi, penggunaan borang yang tidak sesuai dengan kehendak kes, penangguhan yang kerap, penyempurnaan saman yang diragui, defendan yang tidak pernah hadir, saksi yang enggan datang membantu, perebutan anak, perintah yang tidak dipatuhi, dan sebagainya. Masalah-masalah tersebut, walaupun dilihat secara mata kasar hanyalah perkara normal yang berlaku pada setiap masyarakat didunia ini, tetapi ianya menjadi mudah, licin dan teratur apabila diuruskan dengan sempurna mengikut peraturan-peraturan yang telah ditetapkan. kegagalan memahami peraturan-peraturan tersebut, menyebabkan berlakunya ketidak adilan, kerumitan dan kesukaran kepada pihak-pihak yang terlibat. Kerana itulah Undang-Undang Tatacara Mal Mahkamah Syariah telah digubal bagi memudahkan jalan penyelesaian kepada pengurusan masalah tersebut.

Seadil mana pun undang-undang digubal bagi memenuhi keperluan masyarakat, akan tetapi undang-undang itu akan menjadi tidak bermakna jika pengendaliannya dibuat mengikut kehendak naluri Hakim atau peguam yang mengendalikan kes tersebut semata-mata tanpa mengikut tatacara yang ditetapkan. Atau, jika ada tatacara sekalipun, ianya tidak dipatuhi dan diikuti, sama ada kerana kelemahan atau kejahilan memahami maksud peraturan itu, maka undang-undang yang adil dan sempurna itu akan dilihat sebagai tidak adil dan zalim pada masyarakat. Maka keperluan kepada mempelajari dan memahami cara mengendalikan kes adalah sesuatu yang amat mustahak dan menjadi amat penting dalam menegakkan keadilan.

Mengendalikan kes mengikut peraturan yang telah ditetapkan secara cekap dan sempurna menjadikan seseorang Hakim dan peguam syarie itu dipandang lebih mulia dan berwibawa. Masyarakat akan berpuashati dan pihak-pihak akan akur dengan keputusan mahkamah sekalipun mereka gagal dalam menuntut sesuatu hak, kerana percaya kepada kredebiliti mahkamah yang mengendalikan kes tersebut.

Tidak dinafikan, pengendalian yang baik dalam menguruskan kes di mahkamah memberikan kesan yang besar kepada pihak-pihak. Sejarah kehakiman Islam telah membuktikan bagaimana pengendalian yang sempurna itu memberikan kepuasan kepada masyarakat. Dalam satu riwayat ada menyebutkan bahawa Hakim Syuraih yang mengadili perbicaraan antara Saidina Ali Karramallah ‘Ala Wajhah dan seorang lelaki Yahudi yang dituduh mencuri baju besi baginda. Dalam kes tersebut, Hakim Syuraih telah menolak dakwaan Saidina Ali kerana kekurangan bukti dan memberikan hak kepada orang bukan Islam iaitu lelaki Yahudi tersebut. Kagum dengan pengendalian kes yang dilaksanakan oleh Hakim Syuraih secara adil dan mengikut prosiding yang ditetapkan oleh Hukum Syarak, menyebabkan lelaki Yahudi itu memulangkan kembali baju besi tersebut. Dalam riwayat yang lain dikatakan beliau telah memeluk Islam kerana tertarik dengan keindahan dan keadilan yang ditunjukkan oleh sistem perundangan Islam.

kes ini membuktikan bahawa sesuatu undang-undang itu dipandang dari sudut pengendaliannya yang teratur, kerana itulah yang mencerminkan keadilan yang sebenarnya. Sesuatu undang-undang itu dikatakan adil bila dilaksanakan dengan cara yang penuh berhemah dan mengikut aturan. Akan tetapi kemuliaan undang-undang itu akan menjadi buruk dan zalim apabila ia tidak dilaksanakan secara tersusun. Sebagai contohnya, di dalam buku Pengembaraan Ibnu Batutah ada disebutkan tentang pemerhatiannya sepanjang pengembaraannya mengenai amalan-amalan kadi yang korap dalam mengendalikan kes, berat sebelah dan mengharapkan ganjaran, menghukum tidak mengikut kehendak syarak dan sebagainya. Antaranya sewaktu pengembaraannya ke Negeri Mali, ada dikisahkan bagaimana seorang pemanah Iraq yang dibunuh rakannya, mayatnya dibiarkan reput dan busuk. Jenazahnya lambat dikebumikan kerana prosiding perbicaraan yang lemah dan akur dengan kehendak Naib Sultan sehingga tertangguhnya hukuman kepada pembunuh dalam usaha naib sultan yang ingin membebaskan pembunuh tersebut dengan membayar wang gantirugi dan sebagainya. Sebahagian kisah-kisah yang diceritakan oleh Pengembara agung tersebut menunjukkan bagaimana undang-undang Islam yang mulia dan adil itu dilihat zalim dan tidak bertamadun kerana pengendaliannya yang tidak mengikut etika kehakiman syarak dan dilaksanakan secara tidak teratur. Dari kisah-kisah tersebut, dapatlah disimpulkan bahawa, pengendalian kes yang teratur mengikut tatacara yang ditetapkan oleh Hukum Syarak itulah yang mencerminkan keadilan sebenarnya.

Atas kesedaran itulah, buku Undang-Undang Tatacara Mal di Mahkamah Syariah ini dihasilkan. Ianya bertujuan untuk membantu pengamal-pengamal undang-Undang Syariah seperti peguam Syarie, Hakim Syarie dan semua pihak yang terlibat atau yang berurusan dengan Mahkamah Syariah termasuklah para pelajar undang-undang syariah di institusi pendidikan tinggi untuk mempraktikkan amalan guaman syarie dan membantu meningkatkan lagi kemahiran mengendalikan kes di Mahkamah Syariah dan menonjolkan kepada masyarakat awam bahawa undang-undang Islam yang diamalkan di Negara ini adalah suatu undang-undang yang adil dan mulia. Masyarakat akan menilai sesuatu itu baik berdasarkan tatacara pengendaliannya.

Contoh lain yang lebih jelas ialah, satu ketika dulu masyarakat agak panik dengan hasrat kerajaan Negeri Kelantan ingin mewujudkan hukum hudud, sehingga timbul perdebatan hangat yang mana akhirnya pelaksanaan tersebut telah tertangguh dan tidak dapat dilaksanakan. Yang terbaru ialah mengenai isu seorang model yang dijatuhi hukuman sebat oleh mahkamah Syariah di sebuah negeri di Pantai Timur Negara ini dengan mendapat liputan meluas di akhbar tempatan. Keadaan ini menggambarkan secara jelas kekeliruan dan ketakutan masyarakat tentang keindahan, kemuliaan dan keadilan undang-undang Islam. Apa yang ingin disentuh disini ialah, kebimbangan itu wujud bukan kerana undang-undang itu sendiri, tetapi kebimbangan sebenar ialah mengenai bagaimana undang-undang itu dilaksanakan nanti. Sungguhpun sebahagian besar rakyat Malaysia yang beragama Islam faham keadaan tersebut, tetapi kebimbangan itu wujud antaranya ialah kerana ketidakyakinan masyarakat terhadap pengendalian undang-undang itu yang mungkin tidak mampu dilaksanakan secara sempurna. Maka tidak dapat tidak, undang-undang tatacara mal adalah suatu undang-undang yang penting untuk dipelajari dan diterokai, kerana kemahiran mengendalikan kes dengan sempurna akan menambahkan keyakinan masyarakat, maka tidak hairanlah suatu hari nanti, undang-undang Islam akan diterima dengan baik oleh semua lapisan masyarakat di Negara ini apabila masyarakat mula tertarik dengan susunan dan ketertibannya yang diamalkan di Mahkamah-mahkamah Syariah!

ziarah di kota Mekah

2010-07-17T08:48:00.001-07:00

24hb September

Pagi ini aku bangun sahur jam 3.30 pagi. Kemudian cepat-cepat kami bersiap untuk mengerjakan solat subuh di Masjidilharam. Aku mengenakan jubah putih labuh dan serban merah yang dibeli di pasar al Harem di Madinah berhadapan dengan masjid Nabawi tempoh hari. Buat pertama kalinya aku mengerjakan solat tahiyatul masjid, solat taubah dan solat tahajjud di Masjidilharam yang amat khusyuk di tingkat atas (tingkat 3) bangunan Masjidilharam. Amat jelas dengan pandangan bumbung kaabah yang mulia.

Sekembalinya dari Masjidilharam, lebihkurang jam 7.30 pagi kami berkumpul di lobi hotel untuk mengerjakan ziarah di kota Mekah. Kami dibawa ke Jabal Nur iaitu tempat terdapatnya gua Hira’ dimana Rasulullah SAW menerima wahyu yang pertama (iqra’ bismirabbika…), Bukit Thur tempat Nabi saw bersembunyi dari golongan Musyrikin Quraisy yang ingin membunuhnya. Kemudian kami menuju ke Jabal Rahmah, tempat di mana Siti hawa berdoa untuk bertemu kekasihnya yang juga suaminya Nabi Adam AS.

Di Jabal Rahmah, dikatakan tempat yang amat mustajab doa bagi mereka yang ingin mencari jodoh. Wallahu’alam.

Jabal Rahmah, di puncak inilah Siti hawa RA berdoa

agar diketemukan dengan Nabi adam As.

Di Jabal Rahmah juga aku berpeluang menaiki unta yang telah lama aku idam-idamkan. Pengembala-pengembala unta dari golongan Arab badwi ini menggunakan tipu helah dengan meletakkan unta betul-betul berhadapan dengan pintu bas. Si unta pula adalah binatang yang amat patuh pada tuannya, tidak akan berganjak selagi tidak diarahkan oleh tuannya bangun sehinggalah ada diantara jemaah yang sudi menunggangnya. Aku memilih seekor unta dan menunggang bersama ku ialah Imam Sutan Gajab. Pengembala unta tersebut membawa untanya mengelilingi kawasan dataran tempat parking dan mengambil beberapa keping gambar. Selesai mengambil gambar, beliau meminta upah yang amat mengejutkanku, tujuh puluh rial bagi tujuh keping gambar, Masyaallah! Mereka adalah pendusta besar, meskipun hati terasa agak marah dengan kejadian itu, aku memendamkan perasaan kerana niat ingin beribadat. Lagi pun mereka tidak akan kaya jua dengan hanya mencekik darah jemaah umrah seperti itu. Aku kemudiannya mendaki puncak Jabal rahmah bersendirian.

Beberapa orang asing kebanyakannya dari Afrika seperti Sudan, mali dansebagainya mengendeng datang dan memujukku agar mengambil beberapa keping lagi gambar, namun aku menolaknya kerana tidak ingin menambah lagi kemarahan yang belum reda diperdayakan oleh mereka. Di anak-anak tangga mendaki puncak itu, kelihatan agak ramai peminta sedekah yang kudung tangan dan kaki mereka mengharapkan simpati pengunjung. Dikatakan mereka ini kudung tangan atau kaki mereka kerana dipotong akibat kesalahan mencuri, kerana itulah mereka tidak begitu dipedulikan di Kota Mekah, masyaalah, moga dijauhkan aku dari segala bala’. Sejauh mana kebenaran kenyataan itu, tidak pula aku peduli untuk mengetahui lebih lanjutnya.

Dari Jabal Rahmah, bas kami meluncur ke Jamrah dimana tempat jemaah haji melontar Syaitan. Bagaimanapun kami gagal untuk memasuki tempat jamrah kerana ada kerja-kerja membesarkan laluan sempena musim haji nanti. Di sepanjang perjalanan dapat dilihat kawasan berkhemah di mina, mudzalifah dimana khemah-khemah disusun beribu-ribu banyaknya mengikut negara-negara tertentu bagi memudahkan jemaah haji bermalam.

Kami kemudiannya mengakhiri ziarah dengan menuju ke Jaaranah. Di Jaaranah ini cadangnya kami akan berniat umrah di masjid Jaaranah. Malangnya hari yang sangat panas dan hidung ku sekali lagi berdarah kerana bahang yang agak panas menyebabkan aku dan ustaz Yahya membatalkan niat untuk berniat ihram disini walaupun pakaian ihram dan kelengkapan lain telah ku sediakan.

Balik ke Hotel, kami bersiap untuk berbuka puasa dan mengerjakan solat isyak serta tarawih di Masjidilharam. Imam mengalunkan solat dengan bacaan yang syahdu malah menangis teresak-esak sewaktu membaca surah-surah yang menyayat hati dari ayat-ayat A li-Imran. Aku turut dibuai terutamanya waktu doa Qunut. Malam ini terasa lebih segar dan kuat berbanding hari sebelumnya.

Iftar Di Masjidil Haram

2010-07-17T08:41:00.000-07:00

23hb September

Balik dari solat subuh di Masjidilharam, aku tidak menyertai jemaah yang lain kerana kepenatan mengerjakan ihram malam tadi. Aku terus balik ke bilik hotel dan merebahkan badan langsung tertidur. Jam 11.30 am, aku dikejutkan oleh pakcik Adam untuk bersiap-siap mengerjakan solat zuhur di Masjidilharam.

Menjelang petang, setelah solat asar, kenikmatan lain mulai merasuk. Berbondong-bondong kaum Muslimin mulai memadati Masjidilharam untuk menunaikan solat maghrib dan tentunya berbuka puasa bersama.

Di depan halaman masjid, puluhan orang membahagi-bahagikan makanan, mulai dari kurma, susu, pisang, roti, dan makanan lain. Di dalam dan di luar masjid sudah terhampar plastik panjang yang di atasnya tersaji kurma dan air zamzam. Ribuan kaum Muslimin dari seluruh penjuru dunia menantikan azan magrib untuk berbuka puasa bersama. Ketika azan berkumandang, serentak ribuan kaum Muslimin melakukan buka bersama, regukan secangkir air zamzam dan sebutir kurma menghilangkan rasa haus dan lapar di tanah suci itu dengan kenikmatan yang tiada tara.

iftar - Masjidil haram

Kebersamaan, rasa berbagi, dan kesatuan sosial menyatu dalam jalinan kasih sayang di antara kaum Muslimin. Selesai acara berbuka, iqamah berkumandang untuk mengajak menunaikan solat Maghrib. Menjelang Isya’, jemaah kembali berkumpul untuk menunaikan salat isya’ dilanjutkan dengan solat tarawih. Di depan Kaabah, solat isya’ dan tarawih terasa lebih khusyuk, apalagi dipandu lantunan suara imam Masjidilharam yang bening menyentuh kalbu membaca ayat-ayat Allah dengan fasih, lantang, dan merdu mengimami saf jemaah yang rapat menghadap Kaabah. Imam menghabiskan surah al-Baqarah untuk tarawih pada malam kedua di Masjidilharam.Meskipun surah-surah yang dibaca begitu panjang, namun tak terasa lama karena nikmatnya mendengar ayat-ayat Allah yang indah dan dibaca dengan fasih dan enak didengar. Selesai tarawih, dilanjutkan dengan tawaf sunah, mengelilingi Kaabah mengharap mardhatillah.

Dari Kota Madinah ke Kota Mekkah

2010-07-17T08:29:00.000-07:00

Jam 3.00 am 22hb September, Aku mengerrjakan solat subuh terakhir di Masjid Nabawi. Terasa sayu sewaktu meninggalkan pekarangan Masjid kerana ini adalah subuh terakhir ku di masjid ini. Entah bila rezeki ku untuk kembali mengerjakan solat subuh yang syahdu dan tak pernah ku temui semenjak hayatku kecuali di Masjid Nabawi. Bagaimanapun, agak pelik juga kerana Imam tidak sujud sajadah sedangkan pagi ini adalah pagi jumaat. Menurut ustaz Yahya, Di Masjid Nabawi, Sujud sajadah hanya di buat dua kali sahaja dalam sebulan dan bukan pada setiap kali hari jumaat. Aku kemudiannya mengerjakan Ziarah wida’ dan salam selamat tinggal kepada Rasulullah SAW di makamnya.

bergambar kali terakhir di Hotel 'Alia al-Zahra, Madinah

sebelum bertolak ke Makkah untuk mengerjakan umrah

Jam 11.30 tengahari, kami bersiap untuk mengerjakan solat jumaat di Masjid Nabawi. Solat yang panjang dan mengasyikkan. Sebaik selesai solat, aku bergegas pulang ke hotel untuk makan tengahari dan mandi sunat ihram kerana selepas ini kami akan berangkat ke kota Mekah untuk mengerjakan ibadah Umrah. Dari bilik Hotel, aku merenung sayu perkuburan Baqi’ yang menempatkan sahabat Rasulullah Saw iaitu saidina Uthman bin Affan dan isteri-isteri baginda Rasulullah saw termasuklah Siti Khadijah. Jam 2.35 pm, bas sudah sedia menunggu kami untuk bergerak ke kota Mekah. Aku dan jemaah lain telah bersiap memakai pakaian ihram. Kami kemudiannya bertolak ke Bir Ali. Setibanya di Bir Ali, semua jemaah umrah bersedia untuk mengerjakan solat sunat tahiyyatul masjid dan berniat ihram. Ustaz Yahya berpesan agar aku menanggalkan jam dan cincin dan semua pakaian yang bersarung. Perjalanan dari Bir Ali ke Kota Mekkah mengambil masa beberapa jam lagi. Sepanjang perjalanan di atas bas, ketua rombongan kami, Tuan Haji Jaafar dan ustaz muda Imam Azli, pembimbing ibadah kami mengumumkan kepada jemaah untuk memulai ihlal ihram dengan berucap “Labbaika allahumma umratan (Ya Allah! Kami penuhi panggilan-Mu untuk menunaikan ibadah umrah)” dilanjutkan dengan membaca talbiyyah; “Labbaika allahumma labbaik, labbaika laa syarika laka labbaik, innal hamda wan ni'mata laka wal mulk laa syarikalak.”

kami sempat singgah untuk minum teh di kawasan rehat

sementara menunggu rakan lain menyempurnakan solat asar.

Talbiyyah dibaca terus berulang-ulang; tak terasa air mata menitis, bibir basah dengan talbiyah, dan hati teriris atas anugerah Allah yang memberikan kesempatan umrah di bulan Ramadan. Talbiah berterusan dibaca sehingga kami singgah di perjalanan untuk mengerjakan solat Maghrib dan Isyak. Sewaktu singgah di kawasan rehat, pemandu bas memberitahu bahawa di Mekah orang ramai telah mengerjakan solat terawih kerana esok umat Islam akan berpuasa. Perjalanan yang panjang selama lebih kurang tujuh jam menyebabkan aku menghabiskan masa dengan melayani perasaan dan tertidur sepanjang perjalanan. Jam 10.30 malam, kami tiba di Kota Suci Mekah dan melewati sempadan tanah haram.

Hatiku bercampur baur antara resah dan keliru. Menurut Ustaz Yahya, hati yang resah menggambarkan ketidak istiqamah kita dalam mengerjakan ibadat. Keyakinan yang kuat akan menghilangkan rasa resah. Aku cuba menghadapi keadaan tersebut dan melawan perasaan yang berbelah bahagi, akhirnya keyakinanku mencapai tahap yang maksimum dan berserah kepada Allah kerana niat ku adalah untuk mengerjakan ibadat. Sesampainya di Kota Mekah, kami menginap di hotel Qasr al Nakhil, iaitu dari arah Marwah. Kami memasuki Babul Salam melalui Bab Osman untuk mengerjakan tawaf Umrah. Terpandang sahaja kaabah, aku terus berdoa dan hatiku terus meruntun dan taajub melihat kehebatan bangunan kaabah. Hati kecil ku tidak putus-putus berdoa. Melalui pintu Babussalam, kami memasuki Masjidilharam untuk melaksanakan tawaf dan saie. Di tengah jemaah yang menyemut kami menyeruak mencari garis coklat sejajar Hajar Aswad untuk memulai tawaf. Dengan pakaian ihram putih melekat di tubuh, kami mulai mengelilingi Kaabah yang agung; berputar tujuh putaran dalam lingkaran mardhatillah. Putaran demi putaran melewati hingga putaran ketujuh. Peluh mulai menitis kerana padatnya manusia, tetesan rahmat dan kurnia-Nya di depan Kaabah yang berwibawa.

hati amat meruntun tak kala mata menatap teguhnya binaan kaabah

Selesai pusingan ketujuh, kami menuju makam Ibrahim dan berdoa lalu solat dua rakaat, dan kembali ke garis coklat mengakhiri tawaf untuk selanjutnya menuju bukit Safa bagi memulai saie. Di bukit Safa, tak kuasa air mata menitis ketika takbir dikumandangkan tiga kali dan berdoa seraya mengangkat tangan, memohon ampunan Allah dan akhirnya menyelesaikan semua rukun umrah dengan tawaf di kaabah dan mengerjakan solat sunat Ihram di hadapan kaabah, kemudian mengerjakan saie di Bukit Safa dan Marwah. Sehabis selesai saie, aku bertahalul dengan menggunting rambut di kaki bukit Marwah. Anggapanku bukit Safa dan Marwah adalah bukit seperti mana anggapan dan pandangan biasa, tetapi rupa-rupanya bukit itu tidak lagi kelihatan kerana terdapat binaan-binaan yang disediakan bagi memudahkan jemaah mengerjakan saie.

Selesai mengerjakan Umrah lebih kurang jam 12.30 malam, ustaz Yahya membawa kami balik ke Hotel. Dalam perjalanan pulang kami singgah di kedai aiskrim Asmah dan aku belanja mereka makan aiskrim Asmah yang amat lazat di masjidil haram. Mengenai kelazatan aiskrim ini, sehingga dalam hati ku terdetik jika sekiranya aiskrim tersebut tidak cair, sudah pasti ku bawa pulang untuk di cuba oleh anak-anak. Di bilik Hotel, kami sekali lagi tinggal sebilik dengan Ustaz Yahya, Pakcik Adam dan Nekmat. Keadaan bilik yang agak panas menyebabkan aku tidur di atas lantai sahaja. Jam 3.00 pagi aku bangun bersahur dan bersiap untuk mengerjakan solat Subuh yang pertama di Masjidilharam.

Melawat medan Uhud dan Masjid Qiblatain

2010-07-17T06:19:00.000-07:00

Jam 7.30 am, kami berkumpul di lobby Hotel zahra’ kerana pagi ini kami dijadualkan akan mengadakan ziarah di beberapa tempat di sekitar Madinah termasuklah ladang tamar. Aku juga singgah di medan perang Uhud dan sempat bergambar berlatar belakangkan Bukit uhud serta Bukit Skuad Pemanah tentera Islam yang menjadi benteng dan kunci kejayaan dalam perang tersebut. Bagaimana pun, kepintaran Khalid al walid dari golongan Musyrikin Quraisy yang memeperdayakan skuad memanah ini menyebakan tentera Islam kalah dalam peperangan dan akibatnya Saidina Hamzah Singa Allah al syahid telah gugur dalam peperangan ini dan dadanya telah dibelah dua oleh Hind isteri Abu Sufyan yang mana jantung dan limpanya hampir-hampir ditelan oleh Hind.

Jabal Uhud tempat berlakunya peperangan dengan tentera Quraisy

Masjid Quba’ yang dikenali juga dengan Masjid Qiblatain

Selepas menziarahi Jabal Uhud, kami dibawa ke masjid Quba’ yang juga dikenali sebagai masjid Qiblatain. Terkenal dengan nama Masjid Qiblatain kerana ada diriwayatkan Bahawa sewaktu solat Zohor di masjid ini, Baginda Rasulullah SAW telah menukarkan kiblat dari masjidil aqsa ke masjidil Haram setelah menerima wahyu dari Allah SWT di rakaat pertama. Untuk rakaat kedua hingga empat, rasulullah SAW telah memusingkan 80 darjah ke belakang bagi meneruskan solat dengan menghadap masjidil Haram. Di kenali dengan nama Masjid Quba’ pula, kerana di masjid inilah masjid pertama yang dibina oleh Nabi SAW sewaktu baginda berhijrah ke Madinah dari Kota Mekah dengan mencacakkan daun-daun tamar untuk dijadikan mimbar sembahyang. Wallahua’lam.

TIBA DI KOTA MADINAH

2010-07-17T06:10:00.000-07:00

6.30 PM, Sesedarnya aku dari tidur, hari telah pun malam. Beberapa ketika kemudian bas berhenti di RNR iaitu tempat rehat yang agak kering dan berdebu. Kami solat di masjid mengerjakan jamak maghrib dan Isyak dengan diimamkan oleh Sutan Gajab. Jam menunjukkan pukul 10.30 malam, aku agak kagum dengan keadaan kota Madinah yang besar dan sibuk. Madinah adalah bumi yang paling dikasihi oleh Allah s.w.t kerana ia merupakan tempat Nabi s.a.w berhijrah dan tempat tidur baginda manakala penduduknya pula merupakan jiran-jiran serta penolong baginda. Madinah juga merupakan gedung iman dan di sanalah iman dapat bertahan di akhir zaman nanti. Di pintu-pintu masuknya terdapat pengawal yang terdiri daripada Malaikat. Dajal dan penyakit taun tidak akan dapat memasukinya. Ia merupakan negara terakhir di dunia ini yang diruntuhkan. Ia juga merupakan tempat diturunkan wahyu. Hampir kesemua tempat di Madinah diturunkan ayat-ayat Al-Quran atau diriwayatkan Hadis-hadis. Ia adalah Haram Allah dan RasulNya s.a.w (Haramain). Dikatakan juga Sesiapa yang berniat buruk terhadapnya, Allah s.w.t akan membalasnya seperti garam yang larut di dalam air. Ianya terhindar dari segala keburukan atau kejahatan kerana sesungguhnya Rasulullah s.a.w pernah berdoa untuknya yang bermaksud: “Ya Allah, jadikanlah kami semua agar tetap menyintai Kota Madinah sebagaimana yang Engkau anugerahkan perasaan cinta kepada Kota Mekah, bahkan lebih dari itu.” Kami berhenti di sebuah Hotel bernama al-‘Alia al Zahra’, betul-betul berhadapan dengan Masjid Nabawi. Setibanya di Hotel Zahra’, kami dijamu dan makan dengan berselera. Selepas kepenatan, kami terus tertidur dan menghabiskan hari ketiga dengan seharian perjalanan.

Jam 3.00 am, aku dikejutkan oleh Ustaz Yahya dan pakcik Adam dan kami bersiap-siap untuk solat subuh di masjid Nabawi. Antara rakan sebilik ku kali ini ialah Nekmat, pakcik Adam dan Ustaz Yahya, seorang mutawwif.

Masjid Nabawi sewaktu senja (maghrib)

Masjid Nabawi Sebelum azan subuh berkumandang

Dari tingkap Hotel, pemandangan Masjid Nabawi adalah amat menakjubkan. Hatiku amat teruja dan seakan menangis apabila kakiku melangkah ke pintu masuk Masjid melalui bab al Salam dan melalui makam Rasulullullah SAW di Raudhah. Aku sempat memberi salam dan menyampaikan salam dari sahabat-sahabat di Malaysia. Aku juga berkesempatan melawat dan melewati makam sahabat nabi iaitu saidina Abu Bakar al Sidiq dan saidina Umar al Farouk. Seterusnya mengerjakan solat tahiyyatul masjid, solat taubat dan solat tahajjud. Kemudian membaca al-Quran sementara menunggu masuknya waktu Solat subuh. Sewaktu muazzin melaungkan azan, keadaan menjadi semakin sesak dan sewaktu mengerjakan solat dalam keadaan berhimpit, aku hampir-hampir sesak nafas, namun dapat jua menyelesaikan solat fardhu tersebut.. Selepas solat, aku balik ke hotel dan menjamah sarapan pagi yang menyelerakan.

Ziarah Madinah

2010-07-17T05:56:00.001-07:00

Selepas makan malam, aku balik ke bilik , solat dan kemudiannya bersiap untuk tidur. Entah kenapa malam ini agak sukar untuk melelapkan mata. Sepanjang malam aku tersedar beberapa kali. Kali terakhir tersedar bila aku bermimpi seorang kenalan Nasrani, Khaty Holmes, seorang atlit perejam lembing, mati ditembak di kepalanya. Berita kematian itu disampaikan kepadaku oleh abang. Aku meraung sekuat-kuatnya hingga tersedar dari lena. Entah apa rahsia mimpi tersebut, aku cepat-cepat beristighfar dan berdoa. Moga dijauhkan Allah dari segala hasutan dan godaan syaitan.

Hari 3. 20hb September 2006

Selepas sarapan, aku bersiap-siap dan berkemas untuk check out dari Hotel ‘Alia dan berkumpul di lobby untuk menaiki bas yang sedia menunggu untuk menghantar kami ke airport. Pagi ini kami akan berlepas ke Jeddah di Mekah. Perjalanan ke Kota Jeddah akan mengambil masa selama dua jam dengan Ak 740 airbus. Di airport aku sempat meninjau pasaraya Amman dan kedai free duty. Keadaan hangar bingar di sini amat berbeza sekali dengan suasana hening dan panas serta berdebu di kota Amman. Kami berlepas menaiki pesawat Ak 740 ke kota Jeddah jam 11.30 am dan tiba di lapangan terbang king Abdul Aziz Jeddah lebih kurang jam 1.30 tengahari. Sewaktu pemeriksaan imigresen di Jeddah, aku dimarahi oleh seorang pegawai imigresen kerana tidak mengikut arahannya supaya beratur di laluan lain. Bagaimana pun aku buat tidak peduli kerana telah maklum sikap orang Arab yang ego dan sombong. Di Jeddah, sedikit kesukaran berlaku apabila seorang jemaah kami kehilangan begnya. Dikatakan begnya mungkin hilang sewaktu perjalanan dari Bangkok ke Amman. Namun sikapnya yang tabah amat mengkagumkan aku kerana kehilangan beg tersebut seolah-olah tidak menjadi suatu perkara yang amat besar padanya, yang lebih penting ialah ia dapat mengerjakan umrah dengan sempurna.

Perjalanan dari Jeddah ke Kota Madinah agak tertangguh sehingga beberapa jam kerana peristiwa kehilangan beg tersebut. kami bertolak dari lapangan terbang Jeddah lebih kurang jam 5.30 pm setelah semua urusan selesai. Perjalanan ke kota Madinah akan mengambil masa lebih kurang lima jam dengan bas berhawa dingin dan kami dijangka tiba di Kota Madinah jam 10.30 malam nanti. Perjalanan dengan bas amat membosankan. Sepanjang jalan hanya bukit-bukit kering dan tandus serta berdebu. Melihatkan keadaan itu, hati kecil ku terfikir bahawa bagaimana sukarnya Rasulullah SAW melakukan perjalanan dari kota Mekah ke Madinah dalam keadaan serba kekurangan pada zaman baginda. Sepanjang jalan kebanyakan pokok pokok kipas hiasan ditanam bagi mengindahkan panorama. Beberapa jam mengelamun, akhirnya aku terlena…

Pelancaran Logo Syarikat Karya Kreatif Publications

2010-07-11T08:02:00.000-07:00

Karya Kreatif Publications

Pada 11hb Julai 2010 bersamaan hari Ahad 29 Syaaban 1431H, di 68 teratak Malinja Nilai Impian berlangsungnya majlis pelancaran Logo Syarikat Karya kreatif Publications. Terdapat beberapa logo telah dikemukakan untuk pemilihan juri. Panel bagaimanapun telah memilih satu logo yang agak 'simple' berlatar belakangkan warna merah putih dan hijau.

Merah melambangkan maju ke depan manakala putih menunujukkan tulus dan suci. Manakala nama Syarikat 'karya Kreatif' pula dalam kotak bewarna hijau. Hijau pula bermaksud polisi syarikat yang berteraskan produktiviti berasaskan tarbiah agama Islam. Kotak menggambarkan ruang lingkup yang dibatasi oleh agama. Ungkapan gambar itu bolehlah difahami dalam makna tulisannya atau membawa maksud sebagai bergerak maju ke hadapan yang penuh cabaran dengan perjuangan tulus dan suci dan berpegang teguh pada prinsip agama. Boleh tahan juga, kan?.

Apapun, ok lah. Motto dan cita-cita saja tidak bermakna jika tiada apa-apa. InsyaAllah semoga syarikat penerbitan tersebut bergerak maju ke hadapan selari dengan motto yang mereka bawa.

Alhamdulillah, penulisan saya pun dah diterima berdasarkan beberapa persetujuan yang telah dicapai untuk diterbitkan oleh syarikat berkenaan.

Semoga Allah memudahkan segala urusan. Amin.

Malaysian 1st Syariah women judges Suraya Ramli & Rafidah Abdul Razak appointed

2010-07-11T05:41:00.000-07:00

M'sian 1st Syariah women judges Suraya Ramli & Rafidah Abdul Razak appointed

Updated: 04 Jul 2010

Read more on Syariah Court first women judges Suraya Ramli Rafidah Abdul Razak

KUANTAN: Two women have been appointed as Syariah Court judges, the first for the country.

Suraya Ramli, 31, and Rafidah Abdul Razak, 39, were made Federal Territory of Putrajaya and Kuala Lumpur Syariah Court judges respectively in mid-May after receiving the consent of the Yang di-Pertuan Agong.

"The appointments were made to enhance justice in cases involving families and women's rights and to meet current needs," Prime Minister Datuk Seri Najib Tun Razak said at the 12th National Syariah Officials' Conference yesterday.

His speech was read by Datuk Dr Abdullah Md Zin, the religious adviser to the Prime Minister.

Najib said the decision was part of the Government's commitment to transform the Syariah judiciary.

"For example, the Government agreed to allocate RM15mil to the Family Support Division to help those in dire straits due to their husbands' failure to abide by Syariah Court orders," he said.

Suraya was senior assistant director of the Training Division, Malaysian Syariah Judicial Department, while Rafidah was assistant director in the same division.

Both said their appointments showed the Government's recognition of womens' capabilities.

Suraya, from Sabah, said she would take it as a challenge to dispel the notion that women syariah judges would tend to side with female litigants.

Rafidah, from Penang, hoped it would pave the way for more Muslim women to be appointed syariah judges as she felt that women were just as capable as the men.

Najib said issues such as the fight for custody involving couples from different religions, battles over the remains of deceased converts, validation of religious status, disputes over property inheritance between Muslims and non-Muslims, whether non-Muslim lawyers could appear before the syariah courts, and multi-million ringgit claims required a high level of expertise and wisdom to resolve.

The prime minister also said that 76,663 people had converted to Islam between 2000 and 2009. — Bernama

SOURCE: http://thestar.com.my/

Pelantikan hakim wanita pecah dominasi lelaki dalam organisasi mahkamah syariah

08/07/2010
Usaha kerajaan mantapkan martabat pentadbiran kehakiman daripada anggapan berat sebelah

KETIKA menandatangani Konvensyen Penghapusan Segala Bentuk Diskriminasi Terhadap Wanita 1979 pada 1995, Malaysia tidak mengguna pakai beberapa artikel dalam konvensyen itu termasuk persetujuan melantik wanita bagi jawatan dalam perkhidmatan awam sama seperti lelaki.

Ini berikutan pernyataan itu dikatakan bertentangan dengan prinsip syariah, iaitu wanita tidak boleh dilantik sebagai hakim syarie, imam dan mufti.

Walaupun tidak dipersetujui sepenuhnya, tetapi mengambil kira pandangan beberapa pihak dan keperluan semasa wanita mentadbir urus kehakiman syariah, Muzakarah Jawatankuasa Fatwa Majlis Kebangsaan Bagi Hal Ehwal Agama Islam Malaysia ke-73 yang bersidang pada 4 hingga 6 April 2006, memutuskan wanita dibenarkan dilantik sebagai hakim syarie dengan syarat tidak mengendalikan kes berkaitan hudud dan qisas.
Umum mengetahui kes dibicarakan di Mahkamah Syariah hanya membabitkan kesalahan takzir dan mal saja. Sebagai permulaan, pelantikan hakim syarie wanita sudah tentu tidak sepadan dengan dominasi gender dalam organisasi kehakiman syariah.

Tetapi, penambahbaikan yang dibuktikan dengan adanya wanita dalam jawatan itu tentu mencetuskan senario baru sedikit masa lagi. Meskipun boleh dilantik, tidak ramai wanita yang layak disebabkan syarat lain tidak memungkinkan ia menjadi realiti.

Contohnya, Majlis Fatwa Kebangsaan pada 2006 memutuskan wanita boleh dilantik sebagai hakim syarie, hanya 30 peratus daripada 200 kakitangan perkhidmatan itu adalah wanita. Pembabitan wanita dalam perkhidmatan sebagai pegawai syariah hanya bermula sekitar 1994.

Sebahagian besar daripada mereka baru saja berkhidmat, sedangkan syarat dilantik ialah mempunyai pengalaman luas dalam pelbagai bidang, selain mempunyai pengalaman kerjaya selama 10 hingga 15 tahun sebelum dilantik sebagai Hakim Mahkamah Rendah.
Walaupun terlambat berbanding negara lain seperti Mesir, Sudan, Maghribi, Palestin, Pakistan, Brunei dan Indonesia, pelantikan wanita sebagai hakim syarie adalah usaha mengotakan janji kerajaan bahawa wanita negara ini tidak di diskriminasi dalam perkhidmatan awam jika mempunyai kelayakan untuk memegang portfolio itu.

Ia usaha yang boleh memantapkan martabat pentadbiran kehakiman syariah yang selama ini dipandang berat sebelah dan bersifat patriarki, berikutan dikatakan kurang sensitif dalam memberi keadilan kepada wanita dan tidak mengikut ketetapan agama.

Pandangan yang meletakkan perbezaan gender sebagai kayu pengukur dalam menilai keupayaan dan kemampuan seseorang wajar diketepikan kerana ia akan membantutkan kemajuan sebuah negara.

Pelantikan ini bukan memberi keistimewaan kepada wanita, tetapi sedikit sebanyak membuka ruang lebih luas untuk mengenalpasti punca dan sebab wanita alah terhadap sistem kehakiman syariah di negara ini.

Mungkin ia berlaku tanpa disedari, maka sistem dan prosedur dalam kehakiman syariah sedikit sebanyak membuatkan wanita gerun untuk berurusan, tambahan pula sifat pentadbiran undang-undang sedia ada tidak mesra wanita.

Perlu difahami, jawatan hakim syarie wanita tidak bermakna wanita diberi kelebihan dalam penghakiman. Ia tidak menunjukkan banyak kes diadili sebelum ini tidak memihak kepada wanita disebabkan alasan penghakiman tidak munasabah diputuskan hakim lelaki.

Dengan perkembangan dan kemajuan ilmu dan teknologi, pembuktian dalam kesalahan jenayah, transformasi perlu dilakukan bagi memberi keadilan kepada setiap individu, tanpa membezakan jantina.

Usaha itu tidak akan kesampaian tanpa sensitiviti terhadap keperluan perlindungan undang-undang yang hanya mampu dilihat secara bersama oleh hakim lelaki dan wanita.

Paling utama ialah hakim yang dilantik mampu memberi tafsiran sebelum memutuskan sesuatu penghakiman berdasarkan nas dan dalil secara adil tanpa memberatkan mana-mana pihak atau bersifat berdasarkan jantina seperti undang-undang Barat.

http://www.bharian.com.my/bharian/articles
/Pelantikanhakimwanitapecahdominasilelakidalamorganisasimahkamahsyariah/Article

Ahad Julai 4, 2010
Perlantikan Hakim Syarie Wanita Satu Peristiwa Bersejarah - Najib
Oleh ROSLINA MOHAMAD

PEKAN: Perdana Menteri, Datuk Seri Najib Tun Razak menyifatkan perlantikan dua wanita sebagai Hakim Syarie itu sebagai satu peristiwa bersejarah bagi negara.
Beliau berkata, ia menunjukkan wanita di negara ini diberikan layanan sama rata dengan lelaki.

“Di dalam Islam pun, agama tidak membataskan wanita untuk maju ke hadapan.
“Malah, status mereka dilindungi,” katanya kepada pemberita selepas majlis pembukaan mesyuarat delegasi Umno Bahagian Pekan di sini, hari ini.
Beliau mengulas mengenai perlantikan Suraya Ramli, 31 dan Rafidah Abdul Razak, 39, masing-masing dilantik sebagai Hakim Syarie di Mahkamah Syariah Wilayah Persekutuan Putrajaya dan Kuala Lumpur pada pertengahan Mei lalu.
Semalam, Najib dalam ucapannya yang dibacakan oleh penasihat agama kepada Perdana Menteri, Datuk Dr Abdullah Md Zain berkata perlantikan itu dilakukan bagi meningkatkan kepakaran berkaitan dengan kes-kes melibatkan hak keluarga dan wanita.
Mengenai sama ada terdapat rancangan untuk meningkatkan bilangan hakim Syarie Wanita di negeri lain, Najib berkata, ia bergantung kepada pihak berkuasa negeri kerana ia di bawah bidang kuasa majlis Islam negeri.

http://mstar.com.my/berita/cerita.asp?file=/2010/7/4/mstar_berita/20100704154012&sec=mstar_berita

Minda Pengarang: Pelantikan hakim syarie wanita nafi Mahkamah Syariah amal diskriminasi

2010/07/05

PELANTIKAN dua hakim syarie wanita pertama negara, Suraya Ramli dan Rafidah Abdul Razak, kelmarin melakar sejarah tersendiri dalam bidang sistem perundangan serta kehakiman Islam di Malaysia. Pastinya pelantikan itu juga satu pengiktirafan besar sekali gus mengangkat martabat wanita di negara ini ke tahap lebih tinggi dalam kerjaya kehakiman syarie yang selama ini dimonopoli lelaki. Apabila wanita menjadi hakim syarie, pastinya ini bakal menarik perhatian dan mencetuskan pelbagai persepsi umum apabila mengaitkannya dengan taboo selama ini kononnya golongan hawa kerap bertindak atau membuat keputusan yang dipengaruhi emosi berbanding kewarasan akal. Justeru, keputusan penghakiman kedua-dua hakim syarie wanita itu dalam kes pertama yang mereka kendalikan kelak pasti ditunggu-tunggu. Ini satu tugas dan tanggungjawab berat menanti kedua-dua wanita itu untuk meyakinkan umum betapa hakim wanita tetap berupaya mengimbangi emosi dengan kewarasan dalam keputusan mereka. Namun, apa saja keputusan mereka adalah muktamad berasaskan fakta dan mesti diterima dengan hati terbuka atau tanpa prejudis. Jika keputusan itu dirasakan kurang tepat, individu terbabit kes itu boleh menggunakan saluran mahkamah seterusnya untuk mengemukakan rayuan seterusnya memohon sesi perbicaraan yang baru. Melalui pengumuman Perdana Menteri, Datuk Seri Najib Razak, Suraya, 31, dan Rafidah, 39, masing-masing akan ditempatkan di Mahkamah Syariah Wilayah Persekutuan Kuala Lumpur serta Putrajaya. Sesungguhnya, pelantikan dua hakim syarie wanita pertama ini turut mencerminkan perkembangan positif dan dinamik dalam sistem perundangan Islam di Malaysia. Seperti kata Najib, pelantikan itu turut menolak persepsi segelintir masyarakat yang sengaja menuduh Mahkamah Syariah di negara ini mengamalkan diskriminasi jantina sehingga menidakkan hak wanita serta kanak-kanak. Pastinya pembelaan terhadap kes membabitkan kepentingan wanita menjadi lebih menarik dan hangat. Contohnya, tuntutan harta sepencarian, hadanah (hak menjaga anak), keingkaran suami membayar nafkah anak serta isteri digantung tidak bertali (fasakh) adalah antara kes popular yang banyak serta tertunggak bertahun-tahun. Namun, yang pasti semua keputusan penghakiman itu tetap berlandaskan undang-undang sedia ada dan jangan dicampur aduk dengan persepsi kononnya keputusan itu berbaur emosi mahupun genderisme. Perlantikan hakim syarie wanita itu juga bukti komitmen kerajaan untuk menggalakkan transformasi dalam Jabatan Kehakiman Syariah Malaysia yang perlu menguruskan kepentingan umat Islam dengan lebih tangkas dan efisyen. Pada masa sama, penyertaan hakim syarie wanita pertama itu akan membuka jalan kepada pelantikan lebih ramai hakim syarie wanita lain bukan setakat di Mahkamah Syariah malah peringkat lebih tinggi dalam organisasi sistem kehakiman syariah di negara ini. Kewibawaan wanita jangan dinilai dari sudut jantina semata-mata. Dalam sistem pentadbiran kerajaan mahupun pengurusan korporat dan profesional, semakin ramai wanita menerajui jawatan kanan dan penting. Kepakaran wanita dalam sektor yang selama ini dimonopoli lelaki kian diperakui dan lelaki tidak wajar rasa khuatir atau tercabar dengan kemampuan mereka. Tepatlah kata Rafidah bahawa pelantikan itu juga bukti untuk mengubah persepsi masyarakat yang menunjukkan wanita turut mampu menggalas tugas dipikul lelaki.

http://www.bharian.com.my/bharian/articles/MindaPengarang_PelantikanhakimsyariewanitanafiMahkamahSyariahamaldiskriminasi/Article/index_html

The Ultimate Computer Virus (poem)

2010-06-29T07:20:00.000-07:00

Shaitaan held a meeting one day,
Furious as he watched the muslims in Ramadan pray,
And he spoke at length of his ancient plans and dreams,
And shouted long and hard emitting screams.

If they go on at this rate,
They’ll all enter Paradise through Rayyan’s gate,
But I promised to lead the children of Aadam astray,
This Ramadan thing’s clearly not going my way

So one of his chained jinns looked up from the devilish herds,
And said if ye bid me sire to say some words,
I have just the plan to fool the muslim ummah,
And seduce them away from that place called Jannah

Pray tell, my devilish companion…Please
We must lower those muslims by degrees,
For their good deeds have become vast like the seas,
I’m going to lose my reputation as Iblees!

Microchips –Its called the internet
Its an idea you gotta hear-you won’t regret,
I’ve thought long and hard about this one,
And boy,Oh boy…is this some fun.

At the touch of a keyboard they have an Islamic forum,
Where they think they’re increasing their imaan with much decorum,
And they log on and click with their mouse,
Not realising they’ve entered a room from shaitaan’s house.

We’ll teach them to backbite, argue and fight,
They’ll leave reciting the Quran and lose their heavenly light,
Sufis verus salafis and vice versa,
All at the click of a mouse and cursor.

At the touch of a button they can curse the scholars,
Nowadays a laptop costs just a few hundred dollars,
And they’ll type bad words about Ibn Arabi and Ibn Taymeeyah,
Without any knowledge of the sciences of the Shariah.

Non-Mahrems can interact on chatrooms from Pakistan to France,
What began as da’wah often ends up in Romance,
Tahajjud prayers go out of the window,
The troops of hell will just grow and grow.

We’ll drown them in information overload,
Hell will be waiting; their final abode,
Lost in useless bits, bytes and endless sights
Ghaflah, Ghaflah- They’ll waste their nights.

Instead of using tasbeehs for performing dhikr
We’ll create nonsensical arguments and make them bicker,
And brother against brother shall live in divide,
Through endless debates we’ll inject poison inside.

As for the very sinful, there’ll be pornography
And music dancing and much debauchery,
Who can resist those pop-up windows?
Can you see, master, muslims entering hell in their throes?

The ultimate computer virus is called shaitaan,
That Trojan horse will snatch away your precious imaan,
He’s an evil whizz who has lots of experience
His aim in life is to take your soul to decadence.

Oh Slave of Allah(swt) be not so sordid,
Your internet access is being tapped and recorded
By the noble angels on your shoulders that accompany you,
You might escape human cameras but you can’t escape Allah’s view.

Say a’oodhubillah, And don’t waste your time
Spend each moment in dhikr of the divine,
Use technology to please the Lord of Creation
Avoid trivial pursuits and satanic temptation.

Author unknown

THE STATUS OF WOMAN IN ISLAM

2010-06-29T06:05:00.001-07:00

PREFACE

Family, society and ultimately the whole of mankind is treated by Islam on an ethical basis.

Differentiation in sex is neither a credit nor a drawback for the sexes. Therefore, when we talk about status of woman in Islam it should not lead us to think that Islam has no specific guidelines, limitations, responsibilities and obligations for men. What makes one valuable and respectable in the eyes of Allah, the Creator of mankind and the universe, is neither one's prosperity, position, intelligence, physical strength nor beauty, but only one's Allah-consciousness and awareness (taqwa). However, since in the Western culture and in cultures influenced by it, there exists a disparity between men and women there is more need for stating Islam's position on important issues in a clear way.

1. INTRODUCTION

The status of women in society is neither a new issue nor is it a fully settled one.

The position of Islam on this issue has been among the subjects presented to the Western reader with the least objectivity.

This paper is intended to provide a brief and authentic exposition of what Islam stands for in this regard. The teachings of Islam are based essentially on the Qur'an (God's revelation) and Hadeeth (elaboration by Prophet Muhammad).

The Qur'an and the Hadeeth, properly and unbiasedly understood, provide the basic source of authentication for any position or view which is attributed to Islam.

The paper starts with a brief survey of the status of women in the pre-Islamic era. It then focuses on these major questions: What is the position of Islam regarding the status of woman in society? How similar or different is that position from "the spirit of the time," which was dominant when Islam was revealed? How would this compare with the "rights" which were finally gained by woman in recent decades?

2. HISTORICAL PERSPECTIVES

One major objective of this paper is to provide a fair evaluation of what Islam contributed (or failed to contribute) toward the restoration of woman's dignity and rights. In order to achieve this objective, it may be useful to review briefly how women were treated in general in previous civilizations and religions, especially those which preceded Islam (Pre-610 C.E.). Part of the information provided here, however, describes the status of woman as late as the nineteenth century, more than twelve centuries after Islam.

3. Women in Ancient Civilization

Describing the status of the Indian woman, Encyclopedia Britannica states:

In India, subjection was a cardinal principle. Day and night must women be held by their protectors in a state of dependence says Manu. The rule of inheritance was agnatic, that is descent traced through males to the exclusion of females.

In Hindu scriptures, the description of a good wife is as follows:

"a woman whose mind, speech and body are kept in subjection, acquires high renown in this world, and, in the next, the same abode with her husband."

In Athens, women were not better off than either the Indian or the Roman women.

"Athenian women were always minors, subject to some male - to their father, to their brother, or to some of their male kin.

Her consent in marriage was not generally thought to be necessary and "she was obliged to submit to the wishes of her parents, and receive from them her husband and her lord, even though he were stranger to her."

A Roman wife was described by an historian as: "a babe, a minor, a ward, a person incapable of doing or acting anything according to her own individual taste, a person continually under the tutelage and guardianship of her husband."

In the Encyclopedia Britannica, we find a summary of the legal status of women in the Roman civilization:

In Roman Law a woman was even in historic times completely dependent. If married she and her property passed into the power of her husband . . . the wife was the purchased property of her husband, and like a slave acquired only for his benefit. A woman could not exercise any civil or public office . could not be a witness, surety, tutor, or curator; she could not adopt or be adopted, or make will or contract. Among the Scandinavian races women were:

under perpetual tutelage, whether married or unmarried. As late as the Code of Christian V, at the end of the 17th Century, it was enacted that if a woman married without the consent of her tutor he might have, if he wished, administration and usufruct of her goods during her life.

According to the English Common Law:

...all real property which a wife held at the time of a marriage became a possession of her husband. He was entitled to the rent from the land and to any profit which might be made from operating the estate during the joint life of the spouses. As time passed, the English courts devised means to forbid a husband's transferring real property without the consent of his wife, but he still retained the right to manage it and to receive the money which it produced. As to a wife's personal property, the husband's power was complete. He had the right to spend it as he saw fit.

Only by the late nineteenth Century did the situation start to improve. "By a series of acts starting with the Married women's Property Act in 1870, amended in 1882 and 1887, married women achieved the right to own property and to enter contracts on a par with spinsters, widows, and divorcees." As late as the Nineteenth Century an authority in ancient law, Sir Henry Maine, wrote: "No society which preserves any tincture of Christian institutions is likely to restore to married women the personal liberty conferred on them by the Middle Roman Law."

In his essay The Subjection of Women, John Stuart Mill wrote:

We are continually told that civilization and Christianity have restored to the woman her just rights. Meanwhile the wife is the actual bondservant of her husband; no less so, as far as the legal obligation goes, than slaves commonly so called.

Before moving on to the Qur'anic decrees concerning the status of woman, a few Biblical decrees may shed more light on the subject, thus providing a better basis for an impartial evaluation. In the Mosaic Law, the wife was betrothed. Explaining this concept, the Encyclopedia Biblica states: "To betroth a wife to oneself meant simply to acquire possession of her by payment of the purchase money; the betrothed is a girl for whom the purchase money has been paid." From the legal point of view, the consent of the girl was not necessary for the validation of her marriage. "The girl's consent is unnecessary and the need for it is nowhere suggested in the Law."

As to the right of divorce, we read in the Encyclopedia Biblica: "The woman being man's property, his right to divorce her follows as a matter of course." The right to divorce was held only by man. "In the Mosaic Law divorce was a privilege of the husband only ... "

The position of the Christian Church until recent centuries seems to have been influenced by both the Mosaic Law and by the streams of thought that were dominant in its contemporary cultures. In their book, Marriage East and West, David and Vera Mace wrote:

Let no one suppose, either, that our Christian heritage is free of such slighting judgments. It would be hard to find anywhere a collection of more degrading references to the female sex than the early Church Fathers provide. Lecky, the famous historian, speaks of (these fierce incentives which form so conspicuous and so grotesque a portion of the writing of the Fathers . . . woman was represented as the door of hell, as the mother of all human ills. She should be ashamed at the very thought that she is a woman. She should live in continual penance on account of the curses she has brought upon the world. She should be ashamed of her dress, for it is the memorial of her fall. She should be especially ashamed of her beauty, for it is the most potent instrument of the devil). One of the most scathing of these attacks on woman is that of Tertullian: Do you know that you are each an Eve? The sentence of God on this sex of yours lives in this age: the guilt must of necessity live too. You are the devil's gateway: you are the unsealer of that forbidden tree; you are the first deserters of the divine law; you are she who persuades him whom the devil was not valiant enough to attack. You destroyed so easily God's image, man. On account of your desert - that is death - even the Sop of God had to die). Not only did the church affirm the inferior status of woman, it deprived her of legal rights she had previously enjoyed.

4. WOMAN IN ISLAM

In the midst of the darkness that engulfed the world, the divine revelation echoed in the wide desert of Arabia with a fresh, noble, and universal message to humanity: "O Mankind, keep your duty to your Lord who created you from a single soul and from it created its mate (of same kind) and from them twain has spread a multitude of men and women" (Qur'an 4: 1).

A scholar who pondered about this verse states: "It is believed that there is no text, old or new, that deals with the humanity of the woman from all aspects with such amazing brevity, eloquence, depth, and originality as this divine decree."

Stressing this noble and natural conception, them Qur'an states:

He (God) it is who did create you from a single soul and therefrom did create his mate, that he might dwell with her (in love)...(Qur'an 7:189)

The Creator of heavens and earth: He has made for you pairs from among yourselves ...Qur'an 42:1 1

And Allah has given you mates of your own nature, and has given you from your mates, children and grandchildren, and has made provision of good things for you. Is it then in vanity that they believe and in the grace of God that they disbelieve? Qur'an 16:72

The rest of this paper outlines the position of Islam regarding the status of woman in society from its various aspects - spiritually, socially, economically and politically.

The Spiritual Aspect

The Qur'an provides clear-cut evidence that woman iscompletely equated with man in the sight of God interms of her rights and responsibilities. The Qur'an states:

"Every soul will be (held) in pledge for its deeds" (Qur'an 74:38).

It also states:

...So their Lord accepted their prayers, (saying): I will not suffer to be lost the work of any of you whether male or female. You proceed one from another (Qur'an 3: 195).

Whoever works righteousness, man or woman, and has faith, verily to him will We give a new life that is good and pure, and We will bestow on such their reward according to the their actions. (Qur'an 16:97, see also 4:124).

Woman according to the Qur'an is not blamed for Adam's first mistake. Both were jointly wrong in their disobedience to God, both repented, and both were forgiven. (Qur'an 2:36, 7:20 - 24). In one verse in fact (20:121), Adam specifically, was blamed.

In terms of religious obligations, such as the Daily Prayers, Fasting, Poor-due, and Pilgrimage, woman is no different from man. In some cases indeed, woman has certain advantages over man. For example, the woman is exempted from the daily prayers and from fasting during her menstrual periods and forty days after childbirth. She is also exempted from fasting during her pregnancy and when she is nursing her baby if there is any threat to her health or her baby's. If the missed fasting is obligatory (during the month of Ramadan), she can make up for the missed days whenever she can. She does not have to make up for the prayers missed for any of the above reasons. Although women can and did go into the mosque during the days of the prophet and thereafter attendance et the Friday congregational prayers is optional for them while it is mandatory for men (on Friday).

This is clearly a tender touch of the Islamic teachings for they are considerate of the fact that a woman may be nursing her baby or caring for him, and thus may be unable to go out to the mosque at the time of the prayers. They also take into account the physiological and psychological changes associated with her natural female functions.

The Social Aspect

a) As a child and an adolescent

Despite the social acceptance of female infanticide among some Arabian tribes, the Qur'an forbade this custom, and considered it a crime like any other murder.

"And when the female (infant) buried alive - is questioned, for what crime she was killed." (Qur'an 81:8-9).

Criticizing the attitudes of such parents who reject their female children, the Qur'an states:

When news is brought to one of them, of (the Birth of) a female (child), his face darkens and he is filled with inward grief! With shame does he hide himself from his people because of the bad news he has had! Shall he retain her on (sufferance) and contempt, or bury her in the dust? Ah! What an evil (choice) they decide on? (Qur'an 16: 58-59).

Far from saving the girl's life so that she may later suffer injustice and inequality, Islam requires kind and just treatment for her. Among the sayings of Prophet Muhammad (P.) in this regard are the following:

Whosoever has a daughter and he does not bury her alive, does not insult her, and does not favor his son over her, God will enter him into Paradise. (Ibn Hanbal, No. 1957).

Whosoever supports two daughters till they mature, he and I will come in the day of judgment as this (and he pointed with his two fingers held together).

A similar Hadeeth deals in like manner with one who supports two sisters. (Ibn-Hanbal, No. 2104).

The right of females to seek knowledge is not different from that of males. Prophet Muhammad (P.) said:

"Seeking knowledge is mandatory for every Muslim". (AlBayhaqi). Muslim as used here including both males and females.

b) As a wife:

The Qur'an clearly indicates that marriage is sharing between the two halves of the society, and that its objectives, beside perpetuating human life, are emotional well-being and spiritual harmony. Its bases are love and mercy.

Among the most impressive verses in the Qur'an about marriage is the following.

"And among His signs is this: That He created mates for you from yourselves that you may find rest, peace of mind in them, and He ordained between you love and mercy. Lo, herein indeed are signs for people who reflect." (Qur'an 30:2 1).

According to Islamic Law, women cannot be forced to marry anyone without their consent.

Ibn Abbas reported that a girl came to the Messenger of God, Muhammad (P.), and she reported that her father had forced her to marry without her consent. The Messenger of God gave her the choice . . . (between accepting the marriage or invalidating it). (Ibn Hanbal No. 2469). In another version, the girl said: "Actually I accept this marriage but I wanted to let women know that parents have no right (to force a husband on them)" (Ibn Maja, No. 1873).

Besides all other provisions for her protection at the time of marriage, it was specifically decreed that woman has the full right to her Mahr, a marriage gift, which is presented to her by her husband and is included in the nuptial contract, and that such ownership does not transfer to her father or husband. The concept of Mahr in Islam is neither an actual or symbolic price for the woman, as was the case in certain cultures, but rather it is a gift symbolizing love and affection.

The rules for married life in Islam are clear and in harmony with upright human nature. In consideration of the physiological and psychological make-up of man and woman, both have equal rights and claims on one another, except for one responsibility, that of leadership. This is a matter which is natural in any collective life and which is consistent with the nature of man.

The Qur'an thus states:

"And they (women) have rights similar to those (of men) over them, and men are a degree above them." (Qur'an 2:228).

Such degree is Quiwama (maintenance and protection). This refers to that natural difference between the sexes which entitles the weaker sex to protection. It implies no superiority or advantage before the law. Yet, man's role of leadership in relation to his family does not mean the husband's dictatorship over his wife. Islam emphasizes the importance of taking counsel and mutual agreement in family decisions. The Qur'an gives us an example:

"...If they (husband wife) desire to wean the child by mutual consent and (after) consultation, there is no blame on them..." (Qur'an 2: 233).

Over and above her basic rights as a wife comes the right which is emphasized by the Qur'an and is strongly recommended by the Prophet (P); kind treatment and companionship.

The Qur'an states:

"...But consort with them in kindness, for if you hate them it may happen that you hate a thing wherein God has placed much good." (Qur'an 4: l9).

Prophet Muhammad. (P) said:

The best of you is the best to his family and I am the best among you to my family.

The most perfect believers are the best in conduct and best of you are those who are best to their wives. (Ibn-Hanbal, No. 7396)

Behold, many women came to Muhammad's wives complaining against their husbands (because they beat them) - - those (husbands) are not the best of you.

As the woman's right to decide about her marriage is recognized, so also her right to seek an end for an unsuccessful marriage is recognized. To provide for the stability of the family, however, and in order to protect it from hasty decisions under temporary emotional stress, certain steps and waiting periods should be observed by men and women seeking divorce. Considering the relatively more emotional nature of women, a good reason for asking for divorce should be brought before the judge. Like the man, however, the woman can divorce her husband with out resorting to the court, if the nuptial contract allows that.

More specifically, some aspects of Islamic Law concerning marriage and divorce are interesting and are worthy of separate treatment.

When the continuation of the marriage relationship is impossible for any reason, men are still taught to seek a gracious end for it.

The Qur'an states about such cases:

When you divorce women, and they reach their prescribed term, then retain them in kindness and retain them not for injury so that you transgress (the limits). (Qur'an 2:231). (See also Qur'an 2:229 and 33:49).

c) As a mother:

Islam considered kindness to parents next to the worship of God.

"And we have enjoined upon man (to be good) to his parents: His mother bears him in weakness upon weakness..." (Qur'an 31:14) (See also Qur'an 46:15, 29:8).

Moreover, the Qur'an has a special recommendation for the good treatment of mothers:

"Your Lord has decreed that you worship none save Him, and that you be kind to your parents. . ." (Qur'an 17:23).

A man came to Prophet Muhammad (P) asking:

O Messenger of God, who among the people is the most worthy of my good company? The Prophet (P) said, Your mother. The man said then who else: The Prophet (P) said, Your mother. The man asked, Then who else? Only then did the Prophet (P) say, Your father. (Al-Bukhari and Muslim).

A famous saying of The Prophet is "Paradise is at the feet of mothers." (In Al'Nisa'I, Ibn Majah, Ahmad).

"It is the generous (in character) who is good to women, and it is the wicked who insults them."

3. The Economic Aspect

Islam decreed a right of which woman was deprived both before Islam and after it (even as late as this century), the right of independent ownership. According to Islamic Law, woman's right to her money, real estate, or other properties is fully acknowledged. This right undergoes no change whether she is single or married. She retains her full rights to buy, sell, mortgage or lease any or all her properties. It is nowhere suggested in the Law that a woman is a minor simply because she is a female. It is also noteworthy that such right applies to her properties before marriage as well as to whatever she acquires thereafter.

With regard to the woman's right to seek employment it should be stated first that Islam regards her role in society as a mother and a wife as the most sacred and essential one. Neither maids nor baby-sitters can possibly take the mother's place as the educator of an upright, complex free, and carefully-reared children. Such a noble and vital role, which largely shapes the future of nations, cannot be regarded as "idleness".

However, there is no decree in Islam which forbids woman from seeking employment whenever there is a necessity for it, especially in positions which fit her nature and in which society needs her most. Examples of these professions are nursing, teaching (especially for children), and medicine. Moreover, there is no restriction on benefiting from woman's exceptional talent in any field. Even for the position of a judge, where there may be a tendency to doubt the woman's fitness for the post due to her more emotional nature, we find early Muslim scholars such as Abu-Hanifa and Al-Tabary holding there is nothing wrong with it. In addition, Islam restored to woman the right of inheritance, after she herself was an object of inheritance in some cultures. Her share is completely hers and no one can make any claim on it, including her father and her husband.

"Unto men (of the family) belongs a share of that which Parents and near kindred leave, and unto women a share of that which parents and near kindred leave, whether it be a little or much - a determinate share." (Qur'an 4:7).

Her share in most cases is one-half the man's share, with no implication that she is worth half a man! It would seem grossly inconsistent after the overwhelming evidence of woman's equitable treatment in Islam, which was discussed in the preceding pages, to make such an inference. This variation in inheritance rights is only consistent with the variations in financial responsibilities of man and woman according to the Islamic Law. Man in Islam is fully responsible for the maintenance of his wife, his children, and in some cases of his needy relatives, especially the females. This responsibility is neither waived nor reduced because of his wife's wealth or because of her access to any personal income gained from work, rent, profit, or any other legal means.

Woman, on the other hand, is far more secure financially and is far less burdened with any claims on her possessions. Her possessions before marriage do not transfer to her husband and she even keeps her maiden name. She has no obligation to spend on her family out of such properties or out of her income after marriage. She is entitled to the "Mahr" which she takes from her husband at the time of marriage. If she is divorced, she may get an alimony from her ex-husband.

An examination of the inheritance law within the overall framework of the Islamic Law reveals not only justice but also an abundance of compassion for woman.

4. The Political Aspect

Any fair investigation of the teachings of Islam o~ into the history of the Islamic civilization will surely find a clear evidence of woman's equality with man in what we call today "political rights".

This includes the right of election as well as the nomination to political offices. It also includes woman's right to participate in public affairs. Both in the Qur'an and in Islamic history we find examples of women who participated in serious discussions and argued even with the Prophet (P) himself, (see Qur'an 58: 14 and 60: 10-12).

During the Caliphate of Omar Ibn al-Khattab, a woman argued with him in the mosque, proved her point, and caused him to declare in the presence of people: "A woman is right and Omar is wrong."

Although not mentioned in the Qur'an, one Hadeeth of the Prophet is interpreted to make woman ineligible for the position of head of state. The Hadeeth referred to is roughly translated: "A people will not prosper if they let a woman be their leader." This limitation, however, has nothing to do with the dignity of woman or with her rights. It is rather, related to the natural differences in the biological and psychological make-up of men and women.

According to Islam, the head of the state is no mere figurehead. He leads people in the prayers, especially on Fridays and festivities; he is continuously engaged in the process of decision-making pertaining to the security and well-being of his people. This demanding position, or any similar one, such as the Commander of the Army, is generally inconsistent with the physiological and psychological make-up of woman in general. It is a medical fact that during their monthly periods and during their pregnancies, women undergo various physiological and psychological changes. Such changes may occur during an emergency situation, thus affecting her decision, without considering the excessive strain which is produced. Moreover, some decisions require a maximum of rationality and a minimum of emotionality - a requirement which does not coincide with the instinctive nature of women.

Even in modern times, and in the most developed countries, it is rare to find a woman in the position of a head of state acting as more than a figurehead, a woman commander of the armed services, or even a proportionate number of women representatives in parliaments, or similar bodies. One can not possibly ascribe this to backwardness of various nations or to any constitutional limitation on woman's right to be in such a position as a head of state or as a member of the parliament. It is more logical to explain the present situation in terms of the natural and indisputable differences between man and woman, a difference which does not imply any "supremacy" of one over the other. The difference implies rather the "complementary" roles of both the sexes in life.

IV. CONCLUSION

The first part of this paper deals briefly with the position of various religions and cultures on the issue under investigation. Part of this exposition extends to cover the general trend as late as the nineteenth century, nearly 1300 years after the Qur'an set forth the Islamic teachings.

In the second part of the paper, the status of women in Islam is briefly discussed. Emphasis in this part is placed on the original and authentic sources of Islam. This represents the standard according to which degree of adherence of Muslims can be judged. It is also a fact that during the downward cycle of Islamic Civilization, such teachings were not strictly adhered to by many people who profess to be Muslims.

Such deviations were unfairly exaggerated by some writers, and the worst of this, were superficially taken to represent the teachings of "Islam" to the Western reader without taking the trouble to make any original and unbiased study of the authentic sources of these teachings.

Even with such deviations three facts are worth mentioning:

1. The history of Muslims is rich with women of great achievements in all walks of life from as early as the seventh century (B.C.)

2. It is impossible for anyone to justify any mistreatment of woman by any decree of rule embodied in the Islamic Law, nor could anyone dare to cancel, reduce, or distort the clear-cut legal rights of women given in Islamic Law.

3. Throughout history, the reputation, chastity and maternal role of Muslim women were objects of admiration by impartial observers.

It is also worthwhile to state that the status which women reached during the present era was not achieved due to the kindness of men or due to natural progress. It was rather achieved through a long struggle and sacrifice on woman's part and only when society needed her contribution and work, more especial!; during the two world wars, and due to the escalation of technological change.

In the case of Islam such compassionate and dignified status was decreed, not because it reflects the environment of the seventh century, nor under the threat or pressure of women and their organizations, but rather because of its intrinsic truthfulness.

If this indicates anything, it would demonstrate the divine origin of the Qur'an and the truthfulness of the message of Islam, which, unlike human philosophies and ideologies, was far from proceeding from its human environment, a message which established such humane principles as neither grew obsolete during the course of time and after these many centuries, nor can become obsolete in the future. After all, this is the message of the All-Wise and all-knowing God whose wisdom and knowledge are far beyond the ultimate in human thought and progress.

BIBLIOGRAPHY

The Holy, Qur'an: Translation of verses is heavily based on A. Yusuf Ali's translation, The Glorious Qur'an, text translation, and Commentary, The American Trust Publication, Plainfield, IN 46168, 1979.

Abd Al-Ati, Hammudah, Islam in Focus, The American Trust Publications, Plainfield, IN 46168, 1977.

Allen, E. A., History of Civilization, General Publishing House, Cincinnati, Ohio, 1889, Vol. 3.

Al Siba'i, Mustafa, Al-Mar'ah Baynal Fiqh Walqanoon (in Arabic), 2nd. ea., Al-Maktabah Al-Arabiah, Halab, Syria, 1966.

El-Khouli, Al-Bahiy, "Min Usus Kadiat Al-Mara'ah" (in Arabic), A 1- Waay A l-lslami, Ministry of Walcf, Kuwait, Vol.3 (No. 27), June 9, 1967, p.17.

Encyclopedia Americana (International Edition), American Corp., N.Y., 1969, Vol.29.

Encyclopedia Biblica (Rev.T.K.Cheynene and J.S.Black, editors), The Macmillan Co., London, England, 1902, Vol.3.

The Encyclopedia Britannica, (11 th ed.), University Press Cambridge, England, 191 1, Vol.28.

Encyclopedia Britannica, The Encyclopedia Britannica, Inc., Chicago, III., 1968, Vol.23.

Hadeeth. Most of the quoted Hadeeth were translated by the writer. They are quoted in various Arabic sources. Some of them, however, were translated directly from the original sources. Among the sources checked are Musnad Ahmad Ibn Hanbal Dar AlMa'aref, Cairo, U.A.R., 1950, and 1955, Vol.4 and 3,SunanIbnMajah, Dar Ihya'a Al-Kutub al-Arabiah, Cairo, U.A.R., 1952, Vol.l, Sunan al-Tirimidhi, Vol.3.

Mace, David and Vera, Marriage: East and West, Dolphin Books, Doubleday and Co., Inc., N.Y., 1960.

Source: Islamic Information Foundation

THE STATUS OF WOMAN IN ISLAM - By Dr. Jamal A. Badawi - Dr. Jamal Badawi's essay, The Status of Women in Islam, was originally published in quarterly journal, Al-lttihad, Vol. 8, No. 2, Sha'ban 1391/Sept 1971. http://www.muslimaccess.com/articles/Women/woman_status.asp

School of Jewish Studies hosts learning day of faith

2010-06-24T23:55:00.001-07:00

10:30am Tuesday 22nd June 2010

A GROUP of Malaysian delegates descended on the London School of Jewish Studies in Hendon yesterday as part of their national tour into the learnings of different faiths.

They were greeted by Rabbi Natan Levy, head of the Jewish Responsibility Unit at LSJS, who gave the visitors a tour of the school, followed by a question and answer seminar.

The afternoon ended with a group planting of an olive tree, designed to symbolise peace and unity between the two faiths.

The Malaysian delegates, which included an assistant secretary from the Ministry of Home Affairs and two Shariah High Court judges, asked a variety of questions to Rabbi Levy.

Topics ranged from the workings of the Torah, which contain the five books of Moses, his views on the situation in Gaza and the Holocaust, which Rabbi Levy said was, "a wound that hasn't fully healed yet."

At the end of the seminar, a group of adult students studying world faith at LSJS, joined the visitors to ask each other questions.

When asked what they hoped to gain from their tour, Mizra Hilmi Abu Bakar, assistant director for the Anti-Drugs Department said: "We also live in an inter-faith society, much like London. Islam is the largest religion but all other faiths are welcome to be expressed freely."

After the planting of the olive tree, Rabbi Levy said: "The olive tree is a sign of peace. A symbol of unity and togetherness."

He added: "It has been a real honour to have everyone here."

The delegates then presented the Rabbi with a silver plaque as a token of thanks.

Shah Shahin, programmes manager from the Muslim College, London, who organised the trip, said: "Both Malaysia and Britain are multi-race, multi-faith societies, the only difference being that in Malaysia Islam is the majority religion, whereas here it's a minority."

He added: "They enjoyed the afternoon immensely. For many, this tour is their first encounter with deeper looks into other faiths."

Othman Bin Mustapha with Rabbi Levy, planting an olive tree

http://www.times-series.co.uk/news/topstories/8231894.School_of_Jewish_Studies_hosts_learning_day_of_faith/

ANAK LUAR NIKAH DI MALAYSIA

2010-06-01T17:34:00.001-07:00

Di Malaysia, anak luar nikah dalam maksud pendaftaran kelahiran terdiri daripada kanak-kanak yang dilahirkan oleh pasangan ibu bapa yang tidak berkahwin tetapi maklumat dimasukkan ke dalam daftar dan sijil kelahiran. Pendaftaran tersebut dibuat di bawah peruntukan pendaftaran kelahiran anak tidak sah taraf.

Ada sesuatu yang luar biasa pada sijil kelahiran anak tidak sah taraf. Nombor sijil yang lazimnya tertera di bahagian kanan dokumen, dicetak di bahagian bawah. Ini menunjukkan bahawa pemiliknya tidak mengetahui ayah kandungnya.

STATISTIK

Berdasarkan kepada laporan rasmi, Jabatan Pendaftaran Negara (JPN) melaporkan terdapat lebih 257,000 sijil kelahiran didaftarkan tanpa catatan nama bapa, sejak tahun 2000 hingga pada bulan Julai 2008.

Ini bermakna secara purata, 2,500 kes anak luar nikah direkodkan pada setiap bulan atau 83.3 kes pada setiap hari. Jika diunjurkan lagi, satu kes pendaftaran anak luar nikah berlaku dalam setiap 17 minit 17 saat!

Amat menyedihkan kerana menurut statistik pendaftaran kelahiran kelahiran anak luar nikah dalam tempoh 4 tahun sahaja (1999-2003) 30,978 dari 70,430 (44%) orang bayi tidak sah tarafyang dilahirkan adalah anak orang ISLAM.

Pecahan mengikut negeri:

Selangor =             12,836 orang
Perak =                    9,788 orang
Kuala Lumpur =    9,439 orang
Johor =                    8,920 orang
Sabah =                   8,435 orang
N Sembilan =        4,108 orang
Pahang =                3,677 orang
Kedah =                  3,496 orang
Pulau Pinang =    3,412 orang
Melaka =              2,707 orang
Kelantan =          1730 orang
Perlis =                   691 orang
Sarawak =           617 orang
Terengganu =        574 orang
JUMLAH =            70,430 orang.

ini statistik yang lama. Semoga kita antara golongan nahi munkar amar ma'ruf dalam mencegah gejala ini.

tidak termasuk yang ini!

dan ini dikatakan antara puncanya

sumber : http://berita-harian-online.com/statistik-anak-luar-nikah-di-malaysia/

Young. British. Female. Muslim.

2010-05-30T09:22:00.000-07:00

From Times Online

May 29, 2010

Young. British. Female. Muslim.

Thousands of young British women living in the UK decide to convert to Islam - here are some of their stories

From left: Sukina Douglas, Catherine Heseltine, Aqeela Lindsay

Wheeler, Catherine Huntley and Joanne Bailey

It’s a controversial time for British women to be wearing the hijab, the basic Muslim headscarf. Last month, Belgium became the first European country to pass legislation to ban the burka (the most concealing of Islamic veils), calling it a “threat” to female dignity, while France looks poised to follow suit. In Italy earlier this month, a Muslim woman was fined €500 (£430) for wearing the Islamic veil outside a post office.

And yet, while less than 2 per cent of the population now attends a Church of England service every week, the number of female converts to Islam is on the rise. At the London Central Mosque in Regent’s Park, women account for roughly two thirds of the “New Muslims” who make their official declarations of faith there – and most of them are under the age of 30.

Conversion statistics are frustratingly patchy, but at the time of the 2001 Census, there were at least 30,000 British Muslim converts in the UK. According to Kevin Brice, of the Centre for Migration Policy Research, Swansea University, this number may now be closer to 50,000 – and the majority are women. “Basic analysis shows that increasing numbers of young, university-educated women in their twenties and thirties are converting to Islam,” confirms Brice.

“Our liberal, pluralistic 21st-century society means we can choose our careers, our politics – and we can pick and choose who we want to be spiritually,” explains Dr Mohammad S. Seddon, lecturer in Islamic Studies at the University of Chester. We’re in an era of the “religious supermarket”, he says.

Joanne Bailey

Solicitor, 30, Bradford

“The first time I wore my hijab into the office, I was so nervous, I stood outside on the phone to my friend for ages going, ‘What on earth is everyone going to say?’ When I walked in, a couple of people asked, ‘Why are you wearing that scarf? I didn’t know you were a Muslim.’

“I’m the last person you’d expect to convert to Islam: I had a very sheltered, working-class upbringing in South Yorkshire. I’d hardly even seen a Muslim before I went to university.

“In my first job at a solicitor’s firm in Barnsley, I remember desperately trying to play the role of the young, single, career woman: obsessively dieting, shopping and going to bars – but I never felt truly comfortable.

“Then one afternoon in 2004 everything changed: I was chatting to a Muslim friend over coffee, when he noticed the little gold crucifix around my neck. He said, ‘Do you believe in God, then?’ I wore it more for fashion than religion and said, ‘No, I don’t think so,’ and he started talking about his faith.

“I brushed him off at first, but his words stuck in my mind. A few days later, I found myself ordering a copy of the Koran on the internet.

“It took me a while to work up the courage to go to a women’s social event run by the Leeds New Muslims group. I remember hovering outside the door thinking, ‘What the hell am I doing here?’ I imagined they would be dressed head-to-toe in black robes: what could I, a 25-year-old, blonde English girl, possibly have in common with them?

“But when I walked in, none of them fitted the stereotype of the oppressed Muslim housewife; they were all doctors, teachers and psychiatrists. I was struck by how content and secure they seemed. It was meeting these women, more than any of the books I read, that convinced me that I wanted to become a Muslim.

“After four years, in March 2008, I made the declaration of faith at a friend’s house. At first, I was anxious that I hadn’t done the right thing, but I soon relaxed into it – a bit like starting a new job.

“A few months later, I sat my parents down and said, ‘I’ve got something to tell you.’ There was a silence and my mum said, ‘You’re going to become Muslim, aren’t you?’ She burst into tears and kept asking things like, ‘What happens when you get married? Do you have to cover up? What about your job?’ I tried to reassure her that I’d still be me, but she was concerned for my welfare.

“Contrary to what most people think, Islam doesn’t oppress me; it lets me be the person that I was all along. Now I’m so much more content and grateful for the things I’ve got. A few months ago, I got engaged to a Muslim solicitor I met on a training course. He has absolutely no problem with my career, but I do agree with the Islamic perspective on the traditional roles for men and women. I want to look after my husband and children, but I also want my independence. I’m proud to be British and I’m proud to be Muslim – and I don’t see them as conflicting in any way.”

Aqeela Lindsay Wheeler

Housewife and mother, 26, Leicester

“As a teenager I thought all religion was pathetic. I used to spend every weekend getting drunk outside the leisure centre, in high-heeled sandals and miniskirts. My view was: what’s the point in putting restrictions on yourself? You only live once.

“At university, I lived the typical student existence, drinking and going clubbing, but I’d always wake up the next morning with a hangover and think, what’s the point?

“It wasn’t until my second year that I met Hussein. I knew he was a Muslim, but we were falling in love, so I brushed the whole issue of religion under the carpet. But six months into our relationship, he told me that being with me was ‘against his faith’.

“I was so confused. That night I sat up all night reading two books on Islam that Hussein had given me. I remember bursting into tears because I was so overwhelmed. I thought, ‘This could be the whole meaning of life.’ But I had a lot of questions: why should I cover my head? Why can’t I eat what I like?

“I started talking to Muslim women at university and they completely changed my view. They were educated, successful – and actually found the headscarf liberating. I was convinced, and three weeks later officially converted to Islam.

“When I told my mum a few weeks later, I don’t think she took it seriously. She made a few comments like, ‘Why would you wear that scarf? You’ve got lovely hair,’ but she didn’t seem to understand what it meant.

“My best friend at university completely turned on me: she couldn’t understand how one week I was out clubbing, and the next I’d given everything up and converted to Islam. She was too close to my old life, so I don’t regret losing her as a friend.

“I chose the name Aqeela because it means ‘sensible and intelligent’ – and that’s what I was aspiring to become when I converted to Islam six years ago. I became a whole new person: everything to do with Lindsay, I’ve erased from my memory.

“The most difficult thing was changing the way I dressed, because I was always so fashion-conscious. The first time I tried on the hijab, I remember sitting in front of the mirror, thinking, ‘What am I doing putting a piece of cloth over my head? I look crazy!’ Now I’d feel naked without it and only occasionally daydream about feeling the wind blow through my hair. Once or twice, I’ve come home and burst into tears because of how frumpy I feel – but that’s just vanity.

“It’s a relief not to feel that pressure any more. Wearing the hijab reminds me that all I need to do is serve God and be humble. I’ve even gone through phases of wearing the niqab [face veil] because I felt it was more appropriate – but it can cause problems, too.

“When people see a white girl wearing a niqab they assume I’ve stuck my fingers up at my own culture to ‘follow a bunch of Asians’. I’ve even had teenage boys shout at me in the street, ‘Get that s*** off your head, you white bastard.’ After the London bombings, I was scared to walk about in the streets for fear of retaliation.

“For the most part, I have a very happy life. I married Hussein and now we have a one-year-old son, Zakir. We try to follow the traditional Muslim roles: I’m foremost a housewife and mother, while he goes out to work. I used to dream of having a successful career as a psychologist, but now it’s not something I desire.

“Becoming a Muslim certainly wasn’t an easy way out. This life can sometimes feel like a prison, with so many rules and restrictions, but we believe that we will be rewarded in the afterlife.”

Catherine Heseltine

Nursery school teacher, 31, North London

“If you’d asked me at the age of 16 if I’d like to become a Muslim, I would have said, ‘No thanks.’ I was quite happy drinking, partying and fitting in with my friends.

“Growing up in North London, we never practised religion at home; I always thought it was slightly old-fashioned and irrelevant. But when I met my future husband, Syed, in the sixth form, he challenged all my preconceptions. He was young, Muslim, believed in God – and yet he was normal. The only difference was that, unlike most teenage boys, he never drank.

“A year later, we were head over heels in love, but we quickly realised: how could we be together if he was a Muslim and I wasn’t?

“Before meeting Syed, I’d never actually questioned what I believed in; I’d just picked up my casual agnosticism through osmosis. So I started reading a few books on Islam out of curiosity.

“In the beginning, the Koran appealed to me on an intellectual level; the emotional and spiritual side didn’t come until later. I loved its explanations of the natural world and discovered that 1,500 years ago, Islam gave women rights that they didn’t have here in the West until relatively recently. It was a revelation.

“Religion wasn’t exactly a ‘cool’ thing to talk about, so for three years I kept my interest in Islam to myself. But in my first year at university, Syed and I decided to get married – and I knew it was time to tell my parents. My mum’s initial reaction was, ‘Couldn’t you just live together first?’ She had concerns about me rushing into marriage and the role of women in Muslim households – but no one realised how seriously I was taking my religious conversion. I remember going out for dinner with my dad and him saying, ‘Go on, have a glass of wine. I won’t tell Syed!’ A lot of people assumed I was only converting to Islam to keep his family happy, not because I believed in it.

“Later that year, we had an enormous Bengali wedding, and moved into a flat together – but I certainly wasn’t chained to the kitchen sink. I didn’t even wear the hijab at all to start with, and wore a bandana or a hat instead.

“I was used to getting a certain amount of attention from guys when I went out to clubs and bars, but I had to let that go. I gradually adopted the Islamic way of thinking: I wanted people to judge me for my intelligence and my character – not for the way I looked. It was empowering.

“I’d never been part of a religious minority before, so that was a big adjustment, but my friends were very accepting. Some of them were a bit shocked: ‘What, no drink, no drugs, no men? I couldn’t do that!’ And it took a while for my male friends at university to remember things like not kissing me hello on the cheek any more. I’d have to say, ‘Sorry, it’s a Muslim thing.’

“Over time, I actually became more religious than my husband. We started growing apart in other ways, too. In the end, I think the responsibility of marriage was too much for him; he became distant and disengaged. After seven years together, I decided to get a divorce.

“When I moved back in with my parents, people were surprised I was still wandering around in a headscarf. But if anything, being on my own strengthened my faith: I began to gain a sense of myself as a Muslim, independent of him.

“Islam has given me a sense of direction and purpose. I’m involved with the Muslim Public Affairs Committee, and lead campaigns against Islamophobia, discrimination against women in mosques, poverty and the situation in Palestine. When people call us ‘extremists’ or ‘the dark underbelly of British politics’, I just think it’s ridiculous. There are a lot of problems in the Muslim community, but when people feel under siege it makes progress even more difficult.

“I still feel very much part of white British society, but I am also a Muslim. It has taken a while to fit those two identities together, but now I feel very confident being who I am. I’m part of both worlds and no one can take that away from me.”

Sukina Douglas

Spoken-word poet, 28, London

“Before I found Islam, my gaze was firmly fixed on Africa. I was raised a Rastafarian and used to have crazy-long dreadlocks: one half blonde and the other half black.

“Then, in 2005, my ex-boyfriend came back from a trip to Africa and announced that he’d converted to Islam. I was furious and told him he was ‘losing his African roots’. Why was he trying to be an Arab? It was so foreign to how I lived my life. Every time I saw a Muslim woman in the street I thought, ‘Why do they have to cover up like that? Aren’t they hot?’ It looked oppressive to me.

“Islam was already in my consciousness, but when I started reading the autobiography of Malcolm X at university, something opened up inside me. One day I said to my best friend, Muneera, ‘I’m falling in love with Islam.’ She laughed and said, ‘Be quiet, Sukina!’ She only started exploring Islam to prove me wrong, but soon enough she started believing it, too.

“I was always passionate about women’s rights; there was no way I would have entered a religion that sought to degrade me. So when I came across a book by a Moroccan feminist, it unravelled all my negative opinions: Islam didn’t oppress women; people did.

“Before I converted, I conducted an experiment. I covered up in a long gypsy skirt and headscarf and went out. But I didn’t feel frumpy; I felt beautiful. I realised, I’m not a sexual commodity for men to lust after; I want to be judged for what I contribute mentally.

“Muneera and I took our shahada [declaration of faith] together a few months later, and I cut my dreadlocks off to represent renewal: it was the beginning of a new life.

“Just three weeks after our conversion, the 7/7 bombings happened; suddenly we were public enemy No 1. I’d never experienced racism in London before, but in the weeks after the bombs, people would throw eggs at me and say, ‘Go back to your own country,’ even though this was my country.

“I’m not trying to shy away from any aspect of who I am. Some people dress in Arabian or Pakistani styles, but I’m British and Caribbean, so my national dress is Primark and Topshop, layered with colourful charity-shop scarves.

“Six months after I converted, I got back together with my ex-boyfriend, and now we’re married. Our roles in the home are different, because we are different people, but he would never try to order me around; that’s not how I was raised.

“Before I found Islam, I was a rebel without a cause, but now I have a purpose in life: I can identify my flaws and work towards becoming a better person. To me, being a Muslim means contributing to your society, no matter where you come from.”

Catherine Huntley

Retail assistant, 21, Bournemouth

“My parents always thought I was abnormal, even before I became a Muslim. In my early teens, they’d find me watching TV on a Friday night and say, ‘What are you doing at home? Haven’t you got any friends to go out with?’

“The truth was: I didn’t like alcohol, I’ve never tried smoking and I wasn’t interested in boys. You’d think they’d have been pleased.

“I’ve always been quite a spiritual person, so when I started studying Islam in my first year of GCSEs, something just clicked. I would spend every lunchtime reading about Islam on the computer. I had peace in my heart and nothing else mattered any more. It was a weird experience – I’d found myself, but the person I found wasn’t like anyone else I knew.

“I’d hardly ever seen a Muslim before, so I didn’t have any preconceptions, but my parents weren’t so open-minded. I hid all my Muslim books and headscarves in a drawer, because I was so scared they’d find out.

“When I told my parents, they were horrified and said, ‘We’ll talk about it when you’re 18.’ But my passion for Islam just grew stronger. I started dressing more modestly and would secretly fast during Ramadan. I got very good at leading a double life until one day, when I was 17, I couldn’t wait any longer.

“I sneaked out of the house, put my hijab in a carrier bag and got on the train to Bournemouth. I must have looked completely crazy putting it on in the train carriage, using a wastebin lid as a mirror. When a couple of old people gave me dirty looks, I didn’t care. For the first time in my life, I felt like myself.

“A week after my conversion, my mum came marching into my room and said, ‘Have you got something to tell me?’ She pulled my certificate of conversion out of her pocket. I think they’d rather have found anything else at that point – drugs, cigarettes, condoms – because at least they could have put it down to teenage rebellion.

“I could see the fear in her eyes. She couldn’t comprehend why I’d want to give up my freedom for the sake of a foreign religion. Why would I want to join all those terrorists and suicide bombers?

“It was hard being a Muslim in my parents’ house. I’ll never forget one evening, there were two women in burkas on the front page of the newspaper, and they started joking, ‘That’ll be Catherine soon.’

“They didn’t like me praying five times a day either; they thought it was ‘obsessive’. I’d pray right in front of my bedroom door so my mum couldn’t walk in, but she would always call upstairs, ‘Catherine, do you want a cup of tea?’ just so I’d have to stop.

“Four years on, my grandad still says things like, ‘Muslim women have to walk three steps behind their husbands.’ It gets me really angry, because that’s the culture, not the religion. My fiancé, whom I met eight months ago, is from Afghanistan and he believes that a Muslim woman is a pearl and her husband is the shell that protects her. I value that old-fashioned way of life: I’m glad that when we get married he’ll take care of paying the bills. I always wanted to be a housewife anyway.

“Marrying an Afghan man was the cherry on the cake for my parents. They think I’m completely crazy now. He’s an accountant and actually speaks better English than I do, but they don’t care. The wedding will be in a mosque, so I don’t think they’ll come. It hurts to think I’ll never have that fairytale wedding, surrounded by my family. But I hope my new life with my husband will be a lot happier. I’ll create the home I’ve always wanted, without having to feel the pain of people judging me.”

Why two women witnesses?

2010-05-28T02:24:00.001-07:00

Artikel ini agak baik, tapi dalam konteks perundangan syariah di Malaysia, sebagai shahadah ada kebenarannya, tetapi sebagai bayyinah, saya kira Mahkamah Syariah dan Hakim-Hakimnya mungkin ada pandangan lain...

Apa pun ada baiknya kita baca dulu artikel ini.

Why two women witnesses?

By Shamshad.M.Khan
With modifications and additions by Abû 'Iyâd

A question that repeatedly arises is that concerning the 'position of women in Islâm'. Muslim scholars have been able with great success - despite the onslaught of distortion and misrepresentation - to demonstrate the true position of Muslim women; especially of women's liberation in the advent of Islâm. The Islamic ruling on issues such as inheritance, the right to earn, the right to own property etc. have reinforced this position and have been prescribed by Allâh - the One True God - long before western nations even thought of such concepts!

The issue of two women witnesses in place of one man is the concern of the present treatise. As will become clear to the sincere and objective reader, the intellectual status of a Muslim woman is neither marred nor degraded by the commandment that if two Muslim male witnesses are not available then one Muslim male and two Muslim females should be invited to witness. Rather, this injunction is in perfect harmony with the nature and psychology of the woman as will become evident through quotations from psychologists, psychiatrists and medical research.

The passage of the Qur'ân (Baqarah 2:282) in which the above-mentioned requirement is made has usury, capital and debtor difficulties as its theme. Allâh grants guidelines in matters relating to monetary obligations. Then business transactions are dealt with. In this section, the requirement to commit all transactions into writing is stated most emphatically (Reduce them to writing...). The section after this describes the responsibility of the scribe, or in modern parlance, the person responsible for drawing up the agreement. The following section describes the responsibility and the obligation of the person incurring the liability. The section after this explains how if the party that is liable cannot effectively draw up the contract - out of being deficient or weak mentally, or being unable to dictate - then his or her guardian should help draw out the contract and choose two suitable witnesses to observe. It must be understood that this situation arises if it is not possible for the liable party to draw out the contract by him/herself. The condition to put things into writing is still supreme. The next section then explains that two men should be called to witness and if two men are not available (And if there are not two men...) then a man and two women. The legislation then continues and reminds most emphatically that one should not be complacent about putting ALL agreements into writing - no matter whether these agreements are major or minor as this is more JUST in the sight of Allâh and more reliable as evidence. The passage of the Qur'ân further explains that for practical reasons it may not always be possible to commit on-the-spot agreements into writing. In this case, it is also recommended that it be witnessed. The section which follows then lays down the guidelines which should be followed in the event that no witnesses are present.

The purpose in giving the above outline is to draw attention to the fact the question of women witnesses relates, in this instance, to commercial agreements and is not a statement on their status.

Let's look at the section under investigation in more detail. Allâh said:

And get two witnesses of your own men, and if there are not two men then a man and two women such as you choose for witnesses - so that if one of them errs, the other can remind her... [Baqarah 2:182]

A number of questions (as well as eyebrows!) are raised when this section of the passage is read. The questions often posed include:

Do women have weaker memories than men?
Why should two women be needed in the place of one man?
Are women inferior to men?

One must remember that Prophet Muhammad sallâllahu 'alayhi wa sallam was neither a physiologist, a psychiatrist and nor a surgeon. He was an illiterate and could neither read nor write. He passed on the revelation exactly as he received it. Allâh, the Creator, with His infinite wisdom gave the directives best suited to humankind. He is the Creator, therefore, He knows man better than a man himself.

In this scientific age we can explore the significance of this legislation. A great deal has been discovered since the early days of Islâm. And each day of advancement brings about a better understanding of the the last and final revelation from the Creator, Allâh to the creation, humankind. As women, we are aware of the cyclical psychological strains that a woman has to encounter every month. The symptoms during early pregnancy, ante-natal and post-natal depressions, the phenomenon of menopause, the physiological and psychological problems due to infertility and last but not least the psychological problems faced after miscarriage.

It is under these situations that women can experience extraordinary psychological strains giving rise to depression, lack of concentration, slow-mindedness and short term memory loss. Let us examine these episodes in a bit more detail and with medical references from the scientific world. PMT is an umbrella term for more than 140 different symptoms and there is a lot of evidence that it causes a lot of unhappiness in many women, and consequently, to their families.

Psychiatry in Practice, April 1983 issue states:

"Forty percent of women suffer from pre-menstrual syndrome in some form and one in if our women have their lives severely disrupted by it. Dr Jill Williams, general practitioner from Bury, gives guidelines on how to recognise patients at risk and suggests a suitable treatment." [Psychiatry in Practice, April 1993, p.14]

In the same issue, George Beaumont reporting on the workshop held at the Royal College of Obstetricians and Gynaecologists in London on pre-menstrual syndrome, says:

"Some authorities would argue that 80 percent of women have some degree of breast and abdominal discomfort which is pre-menstrual but that only about 10 percent complain to their doctors - and then only because of severe tenderness of the breasts and mental depression... Other authorities have suggested that pre-menstrual syndrome is a new problem, regular ovulation for 20 years or more being a phenomenon caused by 'civilisation', 'medical progress', and an altered concept of the role of women." [Psychiatry in Practice, April 1993, p.18]

In its examination of the occurrence of physical and psychological change during the period just prior to the onset of menstruation we read in Psychological Medicine:

"Many studies have reported an increased likelihood of various negative affects during the pre-menstrual period. In this affective category are many emotional designations including irritability, depression, tension, anxiety, sadness, insecurity, lethargy, loneliness, tearfulness, fatigue, restlessness and changes of mood. In the majority of studies, investigators have found it difficult to distinguish between various negative affects, and only a few have allowed themselves to be excessively concerned with the differences which might or might not exist between affective symptoms." [Psychological Medicine, Monograph Supplement 4, 1983, Cambridge University Press, p.6]

In the same article dealing with pre-menstrual behavioural changes we read:

"A significant relationship between the pre-menstrual phase of the cycle and a variety of specific and defined forms of behaviour has been reported in a number of studies. For the purpose of their review, these forms of behaviour have been grouped under the headings of aggressive behaviour, illness behaviour and accidents, performance on examination and other tests and sporting performance." [Psychological Medicine, Monograph Supplement 4, 1983, Cambridge University Press, p.7]

The lengthy review portrays how female behaviour is affected in these situations. In 'The Pre-menstrual Syndrome', C. Shreeves writes:

"Reduced powers of concentration and memory are familiar aspects of the pre-menstrual syndrome and can only be remedied by treating the underlying complaint."

This does not mean, of course, that women are mentally deficient absolutely. It just means that their mental faculties can become affected at certain times in the biological cycle. Shreeves also writes:

"As many as 80 percent of women are aware of some degree of pre-menstrual changes, 40 percent are substantially disturbed by them, and between 10 and 20 percent are seriously disabled as a result of the syndrome."

Furthermore, women face the problem of ante-natal and post-natal depression, both of which cause extreme cycles of depression in some cases. Again, these recurring symptoms naturally affect the mind, giving rise to drowsiness and dopey memory.

On the subject of pregnancy in Psychiatry in Practice, October-November 1986, we learn that:

"In an experiment 'Cox' found that 16 percent of a sample of 263 pregnant women were suffering from clinically significant psychiatric problems. Eight percent had a depressive neurosis and 1.9 percent had phobic neurosis. This study showed that the proportion of pregnant women with psychiatric problems was greater than that found in the control group but the difference only tended towards significance." [Psychiatry in Practice, October-November, 1986, p.6]

Regarding the symptoms during the post-natal cycle Dr. Ruth Sagovsky writes:

"The third category of puerperal psychiatric problems is post-natal depression. It is generally agreed that between10 to 15 percent of women become clinically depressed after childbirth. These mothers experience a variety of symptoms but anxiety, especially over the baby, irritability, and excessive fatigue are common. Appetite is usually decreased and often there are considerable sleep difficulties. The mothers lose interest in the things they enjoyed prior to the baby's birth, and find that their concentration is impaired. They often feel irrational guilt, and blame themselves for being 'bad' wives and mothers. Fifty percent of these women are not identified as having a depressive illness. Unfortunately, many of them do not understand what ails them and blame their husbands, their babies or themselves until the relationships are strained to an alarming degree." [Psychiatry in Practice, May, 1987, p.18]

" ... Making the diagnosis of post-natal depression is not always easy. Quite often the depression is beginning to become a serious problem around three months postpartum when frequent contact with the health visitor is diminishing. The mother may not present with depressed mood. If she comes to the health centre presenting the baby as the patient, the true nature of the problem can be missed. When the mother is continually anxious about the baby in spite of reassurance, then the primary health care worker needs to be aware of the possibility of depression. Sometimes these mothers present with marital difficulties, and it is easy to muddle cause and effect, viewing the accompanying low mood as part of the marital problem. Sometimes, only when the husband is seen as well does it become obvious that it is a post-natal depressive illness which has led to the deterioration in the marriage." [Psychiatry in Practice, May, 1987, p.18]*

Again there is a need to study the effects of the menopause about which very little is known even to this day. This phase in a woman's life can start at any time from the mid-thirties to the mid-fifties and can last for as long as 15 years.

Writing about the pre-menopausal years, C.B. Ballinger states:

"Several of the community surveys indicate a small but significant increase in psychiatric symptoms in women during the five years prior to the cessation of menstrual periods... The most obvious clinical feature of this transitional phase of menstrual function is the alteration in menstrual pattern, the menstrual cycle becoming shorter with age, and variability in cycle length become very prominent just prior to the cessation of menstruation. Menorrhagia is a common complaint at this time, and is associated with higher than normal levels of psychiatric disturbance." [Psychiatry in Practice, November, 1987, p.26]

On the phenomenon of menopause in an article in Newsweek International, May 25th 1992, Dr. Jennifer al-Knopf, Director of the Sex and Marital Therapy Programme of North-western University writes:

" ... Women never know what their body is doing to them ... some reporting debilitating symptoms from hot flashes to night sweat, sleeplessness, irritability, mood swings, short term memory loss, migraine, headaches, urinary inconsistence and weight gain. Most such problems can be traced to the drop-off in the female hormones oestrogen and progesterone, both of which govern the ovarian cycle. But every woman starts with a different level of hormones and loses them at different rates. The unpredictability is one of the most upsetting aspects. Women never know what their body is going to do to them ... "

Then there are the psychiatric aspects of infertility and miscarriage. On the subject of infertility, Dr. Ruth Sagovsky writes:

"Depression, anger and guilt are common reactions to bereavement. In infertility there is the added pain of there being nobody to grieve for. Families and friends may contribute to the feeling of isolation by passing insensitive comments. The gynaecologist and GPs have to try to help these couples against a backdrop of considerable distress." [Psychiatry in Practice, Winter, 1989, p.16]

On the subject of miscarriage the above article continues:

"Miscarriage is rarely mentioned when considering abortion. However, miscarriage can at times have profound psychological sequelae and it is important that those women affected receive the support they need. Approximately one-fifth of all pregnancies end in spontaneous abortion and the effects are poorly recognised. If however, the miscarriage occurs in the context of infertility, the emotional reaction may be severe. The level of grief will depend on the meaning of pregnancy to the couple." [Psychiatry in Practice, Winter, 1989, p.17]

Also, the fact that women are known to be more sensitive and emotional than men must not be overlooked. It is well known, for example, that under identical circumstances women suffer much greater anxiety than men. Numerous medical references on this aspect of female behaviour can be given but to quote as a specimen, we read in 'Sex Differences in Mental Health' that:

"Surveys have found different correlates of anxiety and neuroticism in the two sexes. Women and men do not become equally upset by the same things, and being upset does not have the same effect in men as in women. Ekehammer (1974; Ekehammer, Magnusson and Ricklander, 1974) using data from 116 sixteen-year-olds, did a factor analysis on self-reported anxiety. Of the eighteen different responses indicating anxiety (sweating palms, faster heart rate, and so on) females reported experiencing twelve of them significantly more often than males. Of the anxiety-producing situations studied, females reported experiencing significantly more anxiety than males reported in fourteen of them." [Katherine Blick Hoyenga and Kermit T. Hoyenga in Sex Differences in Mental Health, p.336]

It is in light of the above findings of psychologist, psychiatrists and researchers that the saying of Allâh, the Exalted:

And get two witnesses of your own men, and if there are not two men then a man and two women such as you choose for witnesses - SO THAT IF ONE OF THEM ERRS, THE OTHER CAN REMIND HER ... [Baqarah 2:182]

can be understood. One must also bear in mind that forgetfulness can be an asset. A woman has to be put up with children presenting all kinds of emotional problems and a woman is certainly known to be more resilient than man. The aim of presenting these research findings on a number of aspects related with the theme is to indicate that a woman by her biological constitution faces such problems. It does not however make her inferior to man but it does illustrate that she is different. Viewed in this way, it can only lead one to the conclusion that Allâh knows His creation the best and has prescribed precise laws in keeping with the nature of humankind.

Allâh, the Creator is - as always - All-Knowing and man (or the disbeliever in Allâh and the final, perfected, revealed way of life, Islâm) is - as usual - either ignorant and arrogant.

* As has been mentioned above the Prophet Muhammad sallâllahu 'alayhi wa sallam was neither a psychologist nor a psychiatrist. Rather, he merely conveyed the truth that was revealed to him. It is in the context of this quotation and the one before it that the following saying of the Prophet Muhammad sallâllahu 'alayhi wa sallam can be understood: "Treat your women kindly. The woman has been created from a rib, and the most curved part of a rib is its upper region. If you try to straighten it you will break it, and if you leave it as it is, it will remain curved. So treat women kindly." And in another narration: "If you try to straighten her you will break her and breaking her means divorce." [Reported by al-Bukhârî and Muslim]. This is very important advice for the man - for him to have patience and not to try to 'reform' the behavioural pattern of the woman during these times i.e. 'to straighten her'. He will not be able to do that, as it is biological in origin. Instead, he should maintain and protect his relationship with her by showing kindness.

Dipetik dari;

http://www.sunnahonline.com/ilm/dawah/0030.htm