Cinematic Armament Is the Arabs’ Last Chance

By Maged Hebtah
Translated by Abdelazim R. Abdelazim
09/08/2004

Mustapha Al-Akkad has many important projects lined up for the future but faces lack of finances. According to him the modern Arab world is in great need of the seventh art.

Most importantly, such movies would correct the twisted image of the Arab Muslim held in the Western world. These projects are ready for production, but financers are not in the same state of readiness. Mustapha Al-Akkad simply waits for funding to be more forthcoming while continuing to produce his suspense and horror movies. I ask him why he chooses to take this passive stance.Islam Online

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False Projects

By Maged Hebtah
Translated by Abdelazim R. Abdelazim
09/08/2004

In the lobby of the New Cairo Hotel, with the blaring volume of the classical “background” music making me increasingly uneasy about the clarity of my sound recording, I discuss the failed projects falsely attributed to him, with the director-producer Mustapha Al-Akkad. The public reads about such projects in newspapers, probes for their authenticity, and finds out that the news is false and merely brought into the world to polish the image of some other failed director. Al-Akkad comments that he rejoices in such news, as it shows that those slanderers greatly appreciate his name and standing.

Al-Akkad tells me that dozens of actresses, some of whose names he has never even heard, approach him at festivals and conferences and request to be photographed with him. After a day or two, he comes across the photos published in a newspaper or magazine with a caption that Al-Akkad had chosen this-or-that actress to play the heroine role next to this-or-that superstar actor in a new blockbuster!

Are people hauling with the name of Al-Akkad?

“Neither hauling or anything like that,” he replies laughingly, “It is a simple matter; as long as they don’t mention my name in a disgraceful context, I’m delighted.”

The Hebron Operation

I mention the movie The Hebron Operation to him, which, it turns out, he has never heard about. I tell him that Reuters News Agency published a headline in September 2002 claiming that Al-Akkad would direct a film about Israel’s interference in the selection of the American president. The body of the news maintained that the internationally renowned producer, Mustapha Al-Akkad, had agreed to the proposal of the Egyptian Company for Cinematic Production and Distribution to produce a movie based on the novel The Hebron Operation, written by a former CIA agent. The source of this news, according to Reuters, was Dr. Salah Hasabulnabi, CEO of the Egyptian Company for Cinematic Production and Distribution, who had reported that the film would carry the same title as the novel.

This news was then published by many Arab papers, some of which added that the project was initiated after the decision of the company to postpone the international Egyptian movie project on the Arab civilization of Andalusia because of its very high production costs.

Among other things, Salah Hasabulnabi announced that he had been in contact with the celebrated director Mustapha Al-Akkad about producing The Hebron Operation for an international audience.

The Hebron Operation is a novel written by Eric Jordan, a former CIA officer who worked in the Middle East . It centers on the influence of the Israeli Intelligence Agency, the Mossad, in selecting the US presidents and its practice of attributing their political assassinations to the Arabs.

Al-Akkad is very surprised. “I don’t recall anyone ever putting such a proposal to me.”

The Vicar Kabuchi

After the embarrassing history of The Hebron Operation, I hesitate for a moment to bring up The Vicar Kabuchi. This time, however, the director turns out to be acquainted with the project, though this history also ended before the project was begun.

Al-Akkad told me that Mamdouh Al-Lithy, head of the Cinema Department of the Egyptian Company of the Media Production City, actually contacted him and presented him with the idea. Al-Akkad was very enthusiastic about the project, as its aim would be to show the world the reality of the Palestinian issue. The story of The Vicar Kabuchi would approach the conflict from a new angle: as a conflict between Zionists and Arabs, whether Christian or Muslim, rather that a conflict between Zionists and Muslims. This approach could influence the Western perception of the issue.

From Al-Akkad’s point of view, the movie could have successfully addressed the West with its portrayal of a European Christian man of religion, sympathizing with the Palestinian right to live and defend themselves. It would condemn the cruel Zionist regime for its attacks against an unarmed people. In this context, Al-Akkad tells me that he more than once advised Hanan Ashrawi[1] to wear her crucifix whenever she delivers a speech in an international context to emphasize that the Palestinian issue is not just a Zionist-Muslim affair.

The Vicar Kabuchi lived in the occupied land of Palestine for a long a time without being involved in any political activity, until one day in the 1970s a wounded child called Ali sought refuge from the Israeli forces in his monastery.

At the time it was published in the papers that Omar Sheriff would take the role of the Vicar Kabuchi; but what happened then?

“I believed,” replies Al-Akkad, “that this type of film would most effectively target the Western audience by featuring English-speaking world-famous stars. However, I didn’t mind Omar Sheriff because he is an able and famous actor.

“We would lose much if this film had been starred by local actors, because its impact would have been confined to the Arab world. If it had featured well-known Western actors, it would have achieved the desired effect.”

Mamdouh Al-Lithy responded that he could not provide the necessary budget for the project Al-Akkad had in mind. The negotiations ended there.

Abdul-Nasser

In addition to The Hebron Operation and The Vicar Kabuchi, there are dozens or even hundreds of movie projects to which newspapers have linked Al-Akkad’s name. Some of these projects were about movies tackling the biographies of former and current Arab presidents or kings. When I asked Al-Akkad about the verity of these reports, he posed that contemporary history knows no honorable Arab leader save Abdul-Nasser, who gave this history an aspect of dignity and esteem he, as an Arab, has never seen since.

After seconds of silence, Al-Akkad adds, “I will never forget his speech about the Egyptian ship, the Cleopatra, which reached New York during the War of Attrition. American port workers refused to unload it under pressure of the Zionist lobby. Abdul-Nasser’s response was a speech addressed to the Arab port workers from the ocean to the Gulf, requesting that they refuse to unload of any American ship entering an Arab port.

“The Arab workers complied with Nasser ’s request, which forced the American army to immediately unload the Cleopatra. This incident made all the Arab residents in the United States feel proud of their Arab origin and affiliation to an Arab world on whose land lived a strong man like Abdul-Nasser.”

Al-Akkad notes that he produced a 4-hour documentary film about Abdul-Nasser’s life in English, in which Mohammed Hassanein Haikel is the narrator. The film was not screened in the United States because it covers the event of the Jewish blowup of the Lavon Cinema in Cairo, known as the Lavon Scandal, and the event of the Israeli sinking of the American ship Liberty in the Mediterranean .

Al-Akkad also produced a 7-hour Arabic version of that same film, but not a single Arab channel wanted to broadcast it for reasons he does not know.

With regard to possible documentaries about other Arab leaders, Al-Akkad laughs, “I call upon Allah to give me the opportunity to present their biographies as they are in reality, and this, I believe, would satisfy none of them!”

[1] Hanan Ashrawi (b. 1946) is a Christian Palestinian politician, peace activist, and professor of English literature.

Source: Islam Online

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The Story of The Message

By Maged Hebtah

Translated by Abdelazim R. Abdelazim
09/08/2004

“A director over here is the same as a director over there. There is no difference between one director and the other. Creativity is creativity. Creativity is not confined to the so-called ‘international’ cinema; it is itself an international language.”

Al-Akkad did not say these words out of modesty but out of a firm belief that international and Western cinema do not in the least outshine the Arabic cinema in individual creative capacity. They are merely more advanced in a technical and economic sense as well as in the mechanisms of cinematic production. He mentions the Egyptian actor Abdullah Ghaith’s performance in the Arabic version of The Message, which greatly surpassed superstar Anthony Quinn’s performance in the English version.

The Message in Court

Despite its huge international success, The Message has been banned in both Egypt and Syria. However, leafing through the movie’s censorship file, I was surprised to find not a single paper referring to an objection against the film, either from Al-Azhar[1] or any other party. On the contrary, the file contained evidence that the movie’s screenplay had been approved by a number of scholars from Al-Azhar.

Al-Akkad himself affirmed the approval of Al-Azhar. “In fact, I was sitting side by side with Sheikh Muhammad Mutwalli Al-Sharawy as he was watching the film, and in the end he asked for more. I brought Harry Kiggaf from Hollywood to stay in the Cairo Nile Hilton for a year to write the screenplay for the film in cooperation with Abdul-Hamid Jodda Al-Sahar, Tawfik Al-Hakim[2], Ahmed Chalabi[3] and, from Al-Azhar, Dr. Abdul-Moneim Al-Nemer and Dr. Al-Beisar. Thus, I find the ban imposed on the movie an insoluble puzzle. I filed a lawsuit against the bans 28 years ago, which is still being studied by the court!

“What makes the puzzle more complicated,” Al-Akkad adds, “is that more than one Arabic channel showed the film without either asking my permission or anybody informing me about a lifting of the ban.”

The Essence Is Profit-Making

In addition to his well-known Islamic productions, Al-Akkad has produced a number of high-profile Hollywood films.

Most of these movies do not bear Al-Akkad’s name, such as the Halloween series, which already has eight sequels. Reflecting on the large audiences that such movies draw, Al-Akkad notes that in Hollywood a director-producer should ask himself two questions before producing a film: Who is your audience and what would you like to say?

“The cinema,” he adds, “is about entertainment in the first place. However, a good director employs entertainment to put across the ideas he would like to transmit. In this lies the artistic cleverness of the author and screenwriter. The essence of every piece of work is to establish a channel of communication with the audience and reap enough profits to produce the next movie. Unfortunately, some believe that success and making profit is a crime and shame.”

“The success of a movie,” Al-Akkad resumes, “depends on the audience and on the profits it makes. This does not involve degradation, but we have to come down to the audience, however low its level may be, and then try to subtly raise them up. This can be done neither by mystery, haughtiness, or the use of pedantic cinematic language.

“Neither Oscar prizes, Cannes prizes, critics, or decorations equal the success of a movie in the theaters. If you managed to produce a masterpiece movie without being able to gain the audience’s approval, the movie is a total fiasco. We, as cinema professionals, consider ourselves to be the link between the idea, the art, and the audience. Our success lies in our ability to employ the idea and the art to bring about a reaction: to make people cry, laugh, suffer and be thrilled.

“Furthermore, home entertainment devices have passively affected cinema and theater; at home you sit in front of a big screen, smoking, eating, and drinking. Accordingly, the cinema-goers in the USA and the rest of the world are mostly the young; 80 percent of the total audience thus imposes its interests—sex, fear, and love—on the cinema industry.”

[1] Al-Azhar, located in Cairo , Egypt , is the biggest and most well-known institution of Islamic learning in the Islamic world.

[2] Famous Egyptian novelists.

[3] Famous Egyptian scholar of Arabic language and linguistics.

Source: Islam Online

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From Aleppo to Hollywood

By Maged Hebtah
Translated by Abdelazim R. Abdelazim
09/08/2004

How did a young man born in 1933 in Aleppo (Halab), Syria’s second largest city, become attached to the cinema? And how did he make his way to the United States in 1954?

Al-Akkad relates his story with a calmness conjuring up the coziness of dear reminiscences of a man who has chosen to cling to his origins. He reveals that his love for the cinema stems from a small cinema that was owned by one of his old neighbors.

“I always accompanied that man; I used to watch how he cut the scenes and put the film into the projection device. It was my passion in life. Gradually I started dreaming of becoming a moviemaker. When I turned 18 I started announcing my enthusiasm to become a film director, and not just any director; a Hollywood director. The whole Aleppo neighborhood used to laugh and make fun of me.”

California Dreaming

Al-Akkad affirms that he does not blame his neighbors for thinking he was crazy. The dream, in a way, was a kind of craziness. “In addition to the fact that a job in the movie world was socially unacceptable,” Al-Akkad explains, “my father was a poor man. The best he could do was enroll me in an American school. However, despite the mockery of others, I didn’t give up my dream and began to take steps towards its fulfillment, one of which was applying to UCLA (University of California atLos Angeles). It came as a great surprise when my application was accepted!”

I ask about what his family thought of all this and expect the response narrated by most actors and actresses who relate the story of their early steps towards stardom: that his family strongly opposed the idea and that his father tried to convince him to forget about his dream altogether.

However, Al-Akkad’s story does not fit the general paradigm. “My father brought me up on the principle of self-reliance. His comment was, ‘You should do what you want to do and choose to live your life as you wish; but I’m afraid I cannot help you financially.’ Thus, I was forced to work for a year to be able to pay for my education. After this year I told my father I would be traveling to the United States. He put $200 into one of my pockets and a copy of the Holy Qur’an into the other and said, ‘This is all I can give you.’ However, he had already given me the most invaluable of things; he brought me up to be morally and religiously mature and responsible. Whenever I remember him, I praise Allah for having blessed me with this father, who sent me to America penniless but rich in morality, religion, and heritage—the reasons I still cherish my Arab Muslim background.”

Inferiority Complex

I asked him whether being an Arab called Mustapha caused him any trouble in America.

“Of course, there were many troubles, but they were not initiated by those around me. The problem was inside of me. I went to the United States laden with inferiority complexes because I wrongly thought I was inferior to those around me, that they were far more intelligent than me, and that it would be difficult or even impossible to emulate them. However, once I sat at my desk and mingled with other international students, I found that being an Arab Muslim did not make me inferior in any way. Conversely, I realized from the very first class that there had never been a difference between me and any Western student, and that I possessed the qualities that would make me surpass them. When I studied society there, I realized that I was morally stronger than them and truly appreciated the moral values with which my father had raised me. After this illumination, I experienced a transformation in my way of thinking, and the inferiority complexes turned into self-confidence. From that point onwards, I began studying Arab-Islamic civilization to deepen my sense of self-confidence and awareness that we had been leading the world at a time the West was inhabited by a group of barbaric tribes. I learned that we had been much more advanced in many branches of knowledge while they were in a state of ignorance and backwardness. These are the themes I have ever since been trying to visualize on the big screen: portraying the days in which we ruled Andalusia, taught the ‘barbaric’ and ignorant Europeans the sciences of astronomy and medicine, and helped them to put their feet on the ladder of civilization.”

So, what about your name specifically, I asked again.

“As far as my name is concerned,” he replied, “there is no doubt that it has caused me severe problems, to the extent that many have advised me to change it so that I could practice my work more easily. I resolutely refused. I firmly believe that changing the name chosen for me by my father would mean rejecting my identity as well as the man who raised me. I realized that the worst my name could do to me was to make me more determined to exert effort to increase the demand for me. I worked incessantly to gain the respect of my colleagues and audience. I’d like to highlight the fact that others won’t respect you unless you respect yourself.

“Those Arabs who come to the United States, change their names, and deny their Arabic tongue only to make more money disgust me. This opportunism is due to inferiority complexes that they are not managing to get rid of. They simply assimilate completely and deny everything, even their own selves; they forget themselves.”

I asked him, “You cherish your name and work hard to distinguish yourself; how did you manage to achieve this?”

“I armed myself as a cinema director and leaned on my Arab Islamic background, which provided me with the creative capacity to learn to command the secrets of the seventh art and the American cinema, which dominates internationally. Praise be to Allah, I managed to firmly enforce my artistic presence because I mastered my cinematic language and instruments. I believe this is reflected in The Message and Lion of the Desert. The Message acquainted Western society with the true Islamic religion and Lion of the Desert very credibly reflects the current tragic situation in Palestine!”

I ask Al-Akkad what his presence in Hollywood has accomplished for him in the movie industry. He says, “They now know for sure that I can make profit-reaping, audience-attracting movies. That’s why their studios seek my experience. Universal Studios asked to me to direct Halloween 8, and many other production companies seek my professionalism.”

During the interview, a young man resembling Al-Akkad greets us. Al-Akkad introduces him as his son Malik and says, “He has been fond of cinema direction ever since he was a child and specialized in it. Considering his young age, he has already overtaken me. He participated in directing Halloween very distinctively. Because he can communicate with and understand the youth better than me, I always ask his opinion whenever I want to address them. He will assist me in directing Saladin. Even though he has been raised in America, he attaches much value to his Arabic background and origin.”

Perhaps he notices the surprise on my face, so he says, “Don’t be astonished. If you visit my home, you’ll feel as if you are in Aleppo —its atmosphere, food, music, language, and religion. However, when I go out and close the door behind me, I become an all-American man in my way of thinking, practicality, logic, work ethics, and everything else.”

Source: Islam Online

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Saladin and Other Projects

By Maged Hebtah
Translated by Abdelazim R. Abdelazim
09/08/2004

“Ice over a hot bosom” is the Arab expression by which Al-Akkad’s situation can be most eloquently summed up. The phrase describes his relationship with the Arab world, whose reaction to his cinematic efforts has been conspicuously cool.

It is well known that Al-Akkad has been hunting for a financer for his movie project Saladin for over twenty years. Hence, as I was formulating my first question to him, I was silently hoping that he would tell me that he had finally obtained the resources. I had read about negotiations between him and some Arab financers, but these turned out to have been in vain. “Most of these negotiations,” he said, “have been aborted due to non-cinematic reasons.”

Al-Akkad tells me about an Arab prince who wanted to finance the project only in return for choosing the movie’s heroine, who would have been a superstar. He also tells about a political regime that was only willing to finance the project on the condition that he would direct a movie about its leader. There have been negotiations between him and an Arab director-producer who would have financed the film only if some “slight” modifications to the screenplay were made. According to Al-Akkad those “slight” modifications would have virtually destroyed the project’s aim.

Al-Akkad is willing to negotiate only as long as there are “no political sacrifices to be made and no obligations upon me to direct movies about individuals who do not deserve the praise they would have me shower them with.”

Saladin in Akkadian Perspective

Al-Akkad believes that a biography of Saladin should be screened in several high-quality movies rather than one long epic. There already exists more than one cinematic rendition of the story of Saladin, for example, the Egyptian Director Yousef Shahin’s Saladin the Victorious and the Egyptian Director Hossam El-Din Mustafa’s serial The Vulture of the East.

When I discuss these films with Al-Akkad he points out that those works, although important, are in the Arabic language and address an audience with an Arab cultural background. “The character of Saladin,” he says, “should be presented to the outer world through a big production that addresses the non-Arab viewers in a language they understand and interpreted by actors/actresses well-known to them. The movie would then achieve its expected effect because it would crystallize its message in a way the foreign audience can relate to.”

When I brought up the previous films on Saladin, I had expected a very different response. I had expected the director to focus on the present need for Arabs and Muslims to study the character of Saladin. However, he explains that his main aim has been to shed light on the Arab historical heritage. “In the light of unjustified accusations of terrorism directed towards the Arab world, Saladin is—in my perspective—the most suitable character to present to the West as our mouthpiece. Is there a more barbaric example of religious terrorism than the medieval Crusades that Saladin confronted? However, nobody accuses Christianity of breeding terrorism.”

Al-Akkad asserts that the present Arab status quo very much resembles the Arab condition during the days of Saladin. “The Arabs back then,” he explains, “were few in number, disunited, and fighting among each other. It was Saladin who united them, purified their regimes, and defeated the Crusaders. Through my movie I want to transmit the message that we are in need of such a man, or at least in need of following his strategies in order to face today’s challenges and overcome those waiting to ambush us.”

“My desire to make this movie,” he adds, “stems from a persisting problem, namely, Jerusalem. Historically, the movie will depict the city from an Arab and Muslim perspective. Saladin united the Arabs, conquered the usurped land, and acted as a protector for all religions, doing justice to both Muslims and Christians alike. The Crusaders, or the Franks, on the other hand, demolished churches, killed monks, set fire to Byzantium, and slaughtered Jerusalem’s Muslim, Christian, and Jewish inhabitants. I will present Saladin as the embodiment of magnanimity, nobility, and morality. The West is more aware of Saladin’s virtues than we Arabs are. The biography of Saladin is but the contemporary projection of today’s events. The Palestine of his day is the Palestine of today. He “purged,” united, and morally conquered. I want to produce Saladin to emphasize the Arab character of Jerusalem.

An American Screenplay for Saladin

To my question of whether the screenplay has already been completed, Al-Akkad answers in the affirmative: “The screenplay is ready, and its writer is John Heil, an American.”

In response to my surprise the director explains, “Why wouldn’t he? I agreed with him that the script will be translated into Arabic, so that Arab-Muslim historians can revise it. After their approval the screenplay will be translated back into English. We planned this for accuracy’s sake. I dealt with my movie The Message in the same way.”

In response to my question why he chose Sean Connery for the lead, Al-Akkad proceeds enthusiastically: “He is without a doubt the most qualified to interpret the role of Saladin. In addition to his skills as an actor his eastern features make him the perfect choice. Sean Connery’s name would also draw the desired audience. He likes the Arabs and is familiar with our history. He always tells me off for having chosen Anthony Quinn to star in two of my films and always reminds me that he is looking forward to work with me.”

A movie about Saladin will be very costly, if only for the many big battles to be staged and Sean Connery’s wage, which in itself equals a full movie budget.

I ask Al-Akkad about the required budget to start work on the film. “I need $80 million, though I am sure the film will make many times as much in profits. You see, historical films in general reap great returns, and a movie starring Sean Connery would make tremendous revenues. Let me illustrate this with the example of The Message, which back then cost $17 million for producing both the Arabic and international versions. The international version returned ten times the costs, was dubbed into 12 languages, and still makes profits until now. The American Department of Defense, for instance, bought 100,000 copies of The Message for its soldiers to view before being sent off to Afghanistan!”

Chechnya and Jerusalem

Saladin is not the only project in the pipeline; Mustapha Al-Akkad has more up his sleeve. “During the war in Bosnia, I thought of making a movie about the conflict entitled Wa-Mu`tasamah[1]. For a while now, I have been playing with the idea of making a film about Jerusalem. I also hope to make a portrait of Muhammad Shamil[2], the Chechen who fought the Russian czars.

“I have also finished reading a script for a new movie project that sheds light on a particular period in Islamic history. It is based on a historical document published by the British Sunday Times. It relates the story of a delegation sent by the King of England John III to the Muslim caliph in Cordoba, proposing that the English embrace Islam, pay the jizyah[3] to the caliph, and be under Muslim patronage. The latter’s reply was ‘A king who willingly sells his people and kingdom does not deserve our patronage.’ This event took place in 1213. The document published by the British Sunday Times lists the names of the English delegation members who submitted the proposal. The script will be written by European authors to render the message more powerful.

[1] Al-Mu`tasam was an Abbasid caliph who is famous for waging a war to release a single female captive from her prison after she called for his help saying, “Wa Mu`tasamah!”

[2] Muhammad Shamil (1797 – 1871) was a Chechen Sufi imam who led his people in a jihad against the Russians after their invasion of Chechnya in the late 1700s. He became famous for his inspiring speeches and poems that were chanted on battlefields. He was the first to found a national territorial state in Chechnya, while until then every town and village had been independent in practice.

[3] A tax that non-Muslims paid to their Muslim rulers in return for protection.


Source: Islam Online

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Mustapha Al-Akkad: A Cinematic Puzzle

By Maged Hebtah

For those who do not remember the name, Mustapha Al-Akkad is the director of The Message and Lion of the Desert, two great films that established his name as an internationally renowned director.

Dozens of questions have been triggered about why the screening of The Message has been banned in Egyptian cinemas and on official TV channels of several countries despite the fact that it has been successfully screened almost all over the globe. The puzzle gets more complicated when considering that Al-Azhar, Egypt’s highest religious institution, approved of the movie’s screenplay. The need for the movie’s director to shed light on these issues has hence been pressing.

In my interview with him, he talked about the many projects he hopes to realize in the future. One of these is the Saladin movie for which he has failed to find a financer over the past twenty years, in spite of the fact that the famous actor Sean Connery has expressed his willingness to star in it. Al-Akkad also spoke about how his reputation has been tarnished by embarrassed directors who attributed their failed cinematic projects to him.

The director still waits for a helping hand to share in the fulfillment of his dreams and realization of his projects—projects which, he believes, the Arab world is more badly in need of than the building of arms arsenals from which no single bullet will be fired in the end.

Source: Islam Online

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Cerpen: Lemang Nan Sebatang

Lemang Nan Sebatang
Oleh Nisah Haji Haron


Seronoknya di kampung"ESOK-ESOK bilo Busu dah tak ado, jangan cari sampai kubur! Meraung-raung: 'Busu, macam mano nak buek ni? Anak-anak sey nak makan. Den tak tahu nak buek!' Maso tu, Busu tak pek nak nolong do."

Suara itu masih gemersik di gegendang Angah. Suara Busunya. Susuk tubuh Busunya yang gempal itu juga terbayang-bayang di penjuru ingatan. Angah tahu, dialah anak buah kesayangan Busu. Setiap kali ayahnya membawa mereka sekeluarga pulang ke kampung, Angah tentunya yang paling riang - mendapat perhatian sepenuhnya daripada Busu.

Jarak umur mereka juga tidak berapa jauh. Hanya sepuluh tahun berbeza. Lalu, banyak rahsia kehidupan desa dan juga kota yang sama-sama dikongsi bersama-sama Angah dan Busu. Sebagai ibu saudara yang paling bongsu, Angah menganggap Busu seperti seorang kakak yang tidak pernah dimilikinya.

Tidak seperti abangnya, Angah lebih serasi dengan kehidupan di kampung. Dia akan susup-sasap masuk ke hutan belukar mencari rebung bersama-sama Busu; melihat-lihat anak-anak durian yang pernah mereka tanam di dusun Uwan dan mengecal ikan. Paling tidak pun, merebankan ayam dan angsa yang berkeliaran di halaman rumah apabila senja.

“Di kampung lebih adventure!” Angah pernah memberitahu abangnya. Pun, si abang hanya memuncungkan bibir dengan wajah bercemberut. Angah pun tidak pernah peduli dengan perbezaan minat masing-masing. Dia bahagia apabila dapat pulang ke kampung setiap kali tiba musim cuti sekolah. Malah, dia sanggup pulang awal ke kampung, jika ayahnya berkelapangan untuk menghantarnya terlebih dahulu. Kala meningkat usia, Angah sudah belajar pulang ke kampung menaiki bas, jika ayahnya tidak berkesempatan.

Akhirnya, menjadi satu rutin kepada Angah : penghujung Ramadan pastinya dihabiskan di kampung bersama-sama Uwan dan Busu. Biarlah ayah, ibu dan adik beradiknya yang lain tiba lewat. Angah pun berlagak seperti tuan rumah yang menyambut ketibaan keluarganya sendiri.
Nisah Haron

Namun, itu secebis kisah bahagia dalam hidupnya sepuluh tahun yang lalu. Sudah lama nostalgia itu dipadamkan. Angah tidak ambil pusing lagi apa yang terjadi kepada anak-anak durian yang pernah ditanamnya dahulu bersama-sama Busu. Angah tidak peduli lagi kepada rebung-rebung yang sudah menjadi buluh. Biarlah ayam dan angsa Uwan tidak lagi tidur bereban. Angah sudah tidak mahu ambil tahu lagi.

Angah sudah cukup kecewa. Paling mencabar hati lelakinya, Busulah punca semua itu!

Menikam kalbu

“AYAH, marilah kita buat lemang. Ibu kata, ayah pandai buat. Adik nak tahu macam mana orang buat lemang.”

Permintaan itu datang daripada sepasang mata yang penuh mengharap. Angah merenung kembali dengan pandangan yang tenang. Permintaan itu bukanlah keterlaluan, tetapi bagaimana dia harus memberitahu anak dara suntinya itu bahawa hatinya sudah terkatup rapat. Segala apa yang pernah Busunya ajarkan dahulu, seolah-olah tidak mahu dibukanya kembali.

“Adik, nanti sehari sebelum pulang ke kampung ibu, kita belilah lemang banyak-banyak. Kita beli di Pasar Ramadan dekat Ampangan ataupun dekat Jalan Jelebu,” dia cuba berdalih.

“Beli dengan buat, tak samalah, ayah. Adik tengok gambar-gambar dalam internet, orang bakar lemang tu tak pula perlu kawasan luas-luas. Belakang rumah kita pun cukup, ayah. Ada blog yang Adik baca, buluh boleh kita beli di Pasar Tani. Nak yang siap dengan daun pisang sekali pun ada orang jual. Kalau malas nak perah santan, beli yang dah siap diperah pun boleh. Nanti kita singgahlah Pasar Tani Ampangan semasa hari mantai. Tentu ada!”

Ah! Anaknya yang seorang ini benar-benar mencabarnya kembali.

“Adik ni bercakap macam pernah buat lemang. Kalau macam tu, tak perlu ayah nak ajar. Adik memang dah tahu dari internet. Tengok sajalah di situ. Mungkin ada orang upload video cara-cara buat lemang sekali.”

“Kalau ada pun, takkan sama dengan pengalaman membuat sendiri, ayah,” anak gadis itu masih lagi belum kenal erti putus asa. “Manalah tahu, kalau saya ada anak nanti, anak saya pula yang hendak makan lemang dan minta saya buatkan. Macam mana saya nak tunjukkan? Kalau ayah sudah tak ada, takkan saya hendak menangis meraung-raung di kubur: ‘Ayah! Macam mana nak buat ni? Anak-anak saya nak makan. Saya tak tahu nak buat!’ Masa tu, Ayah tak dapat nak tolong saya!”

Berderau darahnya!

Persis sekali dengan kalimat yang pernah diucapkan Busu suatu masa dahulu. Cuma tanpa loghat daerah yang pekat di lidah Busunya. Namun, ertinya tidak lari.

Ah, apakah anaknya sendiri merupakan jelmaan Busu? Ketika isterinya sedang sarat mengandung anak bongsunya ini, kala itulah kekecewaan Angah terhadap Busunya memuncak. Selama sepuluh tahun usia perkahwinan, selama itu jugalah Angah tidak menjejakkan kaki ke kampung lagi. Hatinya benar-benar tertutup dengan apa yang Busu lakukan terhadapnya.

“Ayah, kita buat lemang ya!” anaknya masih lagi memujuk. Dia merenung anak mata puterinya dalam-dalam. Tanpa disedari, pandangan itu dibalas dengan renungan seakan-akan milik sepasang mata milik Busunya.

“Alah, rebus ketupat macam biasalah.”

Anak itu berlalu dengan langkah yang longlai. Dia menoleh ke arah bapanya sebelum menghilangkan diri ke ruang dapur. Tiada senyuman pada bibirnya.

Angah terpukul dengan rajuk anaknya. Ada sesuatu yang sama dengan rajuk Busunya. Dalam diam dia tertanya-tanya pada diri sendiri. Siapa sebenarnya yang merajuk antara dia dengan Busunya?

Yang tidak pulang-pulang ke kampung sejak sepuluh tahun dulu ialah dirinya. Yang cuba memujuk ialah Busunya. Namun, yang keras hati juga bukan orang lain - dirinya jua!

“Tanah nikan tanah adat, Angah. Memanglah turun pado anak perempuan. Kok tak ado anak sendiri, macam Busu ni ha, turun pado anak buah. Kau tu tak ado adik beradik perempuan. Jadi, tanah ni mesti turun pado Kak Long Halimah, sepupu kau yo!”

Angah mendengus. Sampai hati Busu, fikirnya. Dia yang penat-penat mengerjakan tanah itu. Dia yang susup-sasap mengekor Busu keluar masuk belukar di tanah itu. Sudahnya apabila pejam mata Busu kelak, tanah itu bakal diwarisi sepupu yang tidak pernah sekali pun menitik peluhnya di situ.

Hati mana yang boleh menerima kenyataan itu. Hatinya hancur apabila Busu mengumumkan yang tanah adat tidak boleh diturunkan kepada waris lelaki, walaupun kehendak itu suka sama suka.

“Ini tak adil. Busu tak adil! Adat ni lagi tak adil. Adat yang menguntungkan orang perempuan sahaja!”

Kala itu Busu cuba membalas, tetapi Angah enggan mendengarnya.

“Angah, memanglah tanah adat orang perempuan yang punya, tapi orang lelaki boleh guna. Nama busu atau Limah, sepupu kau tu dibubuh atas geran, tak jadi hal pun. Adat tak melarang kauambil faedahnya. Usahlah sempitkan akal tu!” Ketika pak long pula menerangkan, semuanya seperti angin lalu.

Nostalgia silam

MALAM itu Angah tidak dapat memicingkan mata. Kata-kata daripada anaknya, Busu dan pak long semuanya berbaur. Ada gerak rasa yang tidak mengamankan jiwa. Angah mengilas pandangan pada arloji hitam yang berlengkar di pergelangan tangannya.

Pukul 3.30 pagi!

Sudah lebih tiga jam dia resah di pembaringan setelah dia dan isteri bertadarus sebelum tidur. Sejam lagi mereka akan bersahur. Angah enggan melayan matanya, dia terus melangkah keluar.

Ada cahaya yang mencuri keluar dari kamar anaknya. Kamar yang tidak berkunci itu diketuk dan apabila tiada jawapan, Angah terus membukanya. Anaknya sudah terlena di atas katil. Mejanya berselerak. Lampu bilik dan komputer ribanya tidak dimatikan. Buku-buku sekolahnya beberapa buah terbuka. Angah hanya menggeleng.

Akibat tidak disentuh untuk sekian lama, perisian screensaver menjadi aktif. Gambar-gambar keluarga menjadi pilihan gadis kecil itu untuk menghiasi layar komputer ribanya secara bertukar ganti. Lama Angah merenung gambar-gambar itu, termasuklah beberapa keping gambar lama yang telah diimbas.

Sekeping gambar Angah dan Busu muncul. Gambar itu diambil pada hari pernikahannya. Busu merangkul Angah dari sisi. Bahu Angah seolah-olah tenggelam dalam pangkal lengan Busu yang gempal. Akrab sekali!

Sebak mengepung perasaan. Menitis air mata Angah pada ketika itu juga. Apalah ertinya sekeping tanah berbanding nostalgianya bersama-sama Busu. Dia cuba menyentuh gambar Busu pada skrin, tetapi gerakan tubuhnya menggoyangkan meja, lalu tetikus yang amat sensitif itu pun tergerak sama.

Angah terkejut apabila gambar dia dan Busu tiba-tiba hilang. Dia bagai baru dikejutkan. Komputer itu kembali menayangkan program yang masih lagi dihidupkan sebelum screensaver aktif.

Anaknya sedang mengarang e-mel kepada seseorang. Namun, e-mel itu masih lagi belum dikirimkan.

Elizabeth yang jauh di Gloucestershire,

Kau pernah bertanya tentang sejenis makanan yang dimasak di dalam buluh. Kami namakan lemang. Melemang ada falsafahnya kepada orang Melayu. Pulutnya adalah kejeleketan antara ahli keluarga. Pedas rendang boleh menguji ketahanan si pemakan, tetapi tanpa rasa pedas seolah-olah hilang nikmat hidup!

Lemak santan dapat melunakkan suasana tegang antara pulut. Ibarat orang yang lebih tua mencurah alir nasihat yang santun kepada anak muda yang berdarah panas. Bahkan kayu api yang membakar juga ada cerita di sebaliknya. Kalau mahu api marak menyala, kayunya mesti disilang-silangkan. Ibarat ahli keluarga bertingkah pendapat lalu dapat memarakkan lagi kemesraan antara keluarga.

Aku mahu bercerita tentang daun pisang yang berkorban supaya isi lemang tidak bercampur dengan dinding buluh yang bersembilu. Aku mahu juga bercerita tentang falsafah buluh yang hidup muafakat serumpun. Itulah kami yang mencintai adat dan budaya.

Sayangnya, aku hanya dapat bercerita tanpa mengalaminya sendiri.

E-mel itu terhenti di situ. Angah terkedu.

Ada yang belum langsai dalam penceritaan anaknya itu. Anaknya dapat mengutip falsafah yang dia sendiri tidak terpandang. Dia membaca kembali baris-baris awal e-mel itu.

“Pulutnya adalah kejeleketan antara ahli keluarga.”

Hatinya terusik. Ya, dia tidak dapat menipu diri sendiri. Cintanya kepada kampung halaman masih menyala di jiwa. Kasih sayangnya kepada Busu mana mungkin terpadam kerana di dalam adat, seorang ibu saudara itu tarafnya seperti ibu sendiri.

Rindunya membuak kembali kepada Busu seperti santan yang menggelegak di dalam buluh. Busu seperti buluh-buluh lemang itu. Layu apabila dibakar, tetapi tetap mempertahankan isinya. Busu penjaga adat seperti juga Limah dan waris-waris wanita yang lain di dalam sukunya.

Selepas sahur nanti Angah mahu membawa keluarganya pulang. Setelah usianya menghampiri setengah abad, dia faham erti melemang kini. Lemang bukan sekadar untuk dimakan. Di dalam lemang ada ukhwah. Dia jadi rindu untuk melemang walaupun sebatang cuma!

Info: Penulis

NISAH Haron, pengarang kelahiran Seremban ini, memilih menjadi pengarang sepenuh masa selepas menceburkan diri dalam bidang guaman bermula 1998 hingga 2006 adalah lulusan Sarjana Muda dan Sarjana Undang-undang di Universiti Kebangsaan Malaysia (UKM).

Beliau mencipta nama dalam dunia penulisan kreatif dengan menyelongkar genre fantasi sehingga cerpennya seperti Atlantis, Duniaku Duniamu, Annyss Sophilea dan Anugerah Amariss memenangi Hadiah Sastera Siswa Bank Rakyat bermula 1991 hingga 1993.

Sejak itu, beliau merangkul sejumlah hadiah sastera termasuk Hadiah Utusan-Public Bank 1996, Sayembara Cerpen Esso-Gapena Ke-10, Hadiah Sastera Perdana Malaysia (HSPM) 1996/1997

dan terbaru cerpennya, Aset Istiqamah, meraih tempat pertama Hadiah Sastera Berunsur Islam Ke-12 (2009).

Pengarang yang menyertai Minggu Penulis Remaja (MPR) pada 1993, turut mewakili negara ini sebagai peserta Bengkel Majlis Sastera Asia Tenggara (Mastera): Esei di Palembang, Indonesia pada 2004.

(www.annyss.blogspot.com)

Sumber: Berita Harian Online, 26 September 2009 (Sabtu)

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How To Keep Your Ramadan Spirit?

Lord of Ramadan - Lord of the Entire Year *

By Wa’il Shihab
Islamic Researcher— Egypt

Ramadan is now over. Our eyes shed tears and our hearts ache for the departure of the month of the Qur’an, the month of mercy, the month of solidarity, the month of forgiveness, the month of freedom from the Fire. However, we should continue doing good deeds after Ramadan since the Lord of Ramadan is the Lord of the entire year.

Means of Ongoing Obedience

First, be a Rabbani, not Ramadani! Some pious people used to say: “Try to be a Rabbani (belonging to Allah always), and do not be a Ramadani (only worshipping Allah in Ramadan).” We do not worship Almighty Allah only in Ramadan; we have to worship and serve Him every day of our lives.

Muslims must continually do good deeds. We have to observe our daily prayers, fast during Ramadan, give zakah, and perform Hajj if we can afford it. We should also speak the truth, be honest, and treat each other and all human beings with courtesy and kindness. Remember that good deeds lead to more good deeds and bad deeds only lead to more bad deeds. It is said: “One of the rewards of good deeds is more good deeds after that, and one the consequences of evil is more evil deeds after that.”

Second, consistently doing good deeds is a sign of sincerity. When people do something good and then do more good, it means that they really benefited from their good actions and that Almighty Allah accepted their good deeds. However, when someone prays, fasts, does some acts of charity, and then stops doing these things, this means that from the beginning his intention was not good. He was not sincere in his good deeds. The Prophet (peace and blessings be upon him) always stressed the fact that the best good deeds in the sight of Almighty Allah are those that are done consistently, even if they are very few.

Islam is the religion of purity and sincerity. This applies to all the seasons of the year; not only to Ramadan.

Allah the Lord of Ramadan is also the Lord of the entire year, thus, we should not confine our acts of worship to the month of Ramadan; instead, we should seize every chance to show humbleness, devotion and sincerity to Almighty Allah at all times, so that we may gain His pleasure.

Third, there are means to continue doing good deeds. The following are some of these beneficial means that help us continue doing good after Ramadan:

1. Seek the support of Almighty Allah,, beseeching Him the Almighty to guide you to the right path and to help you remain steadfast in faith. Almighty Allah has praised the supplication of those who have been instructed soundly, when they said: [Our Lord! Cause not our hearts to stray after Thou hast guided us, and bestow upon us mercy from Thy Presence. Lo! Thou, only Thou art the Bestower.] (Aal `Imran 3: 8)

2. Continue to observe optional fasting after Ramadan: We are encouraged in the Sunnah to observe optional fasting after the month of Ramadan. The days in which optional fasting are recommended are:

a) Fasting six days during the month of Shawwal

b) Fasting the day of `Arafah, Dhul-Hijjah 9,, provided that the person is not performing Hajj

c) Fasting Muharram,10, and if possible the 9th and 11th days of the same month

d) Fasting as many days as possible during the month of Sha`ban

e) Fasting during the months of Rajab, Dhul-Qi`dah, Dhul-Hijjah

f) Fasting on Mondays and Thursdays

g) Fasting the 13th, 14th, and 15th of every lunar month

3. Continue offering the Tahajjud Prayer: During Ramadan we were accustomed to performing the Tahajjud Prayer, so after Ramadan, we should continue to offer it, even two rak`ahs. Praising the character of devout believers, Almighty Allah says (what means), [Their limbs do forsake their beds of sleep, the while they call on their Lord, in Fear and Hope”]. (As-Sajdah 32:16)

Likewise, the Messenger of Allah (peace and blessings be upon him) is reported to have said: “It is highly recommended for you to observe Qiyam Al-Layl, for it was the practice of your righteous predecessors. Qiyam Al-Layl brings us close to Our Lord, atones for our sins, drives disease from the body, and puts a stop to transgression.” (Reported by Al-Bukhari and Muslim)

Jabir (may Allah be pleased with him) reported that he heard the Messenger of Allah (peace and blessings be upon him) say, “There is an hour in the night, in which no Muslim individual will ask Allah for good in this world and the next without Him giving it to him, and that applies to every night.” (Reported by Muslim)

Al-Hasan Al-Basri (may Allah have mercy on him) said, “We know of no harder act of worship than enduring through the night and offering our money.” He was asked, “How is it that those who observe Qiyam Al-Layl are among the people with the most beautiful faces?” To this he replied, “Because they commune with the Most Merciful and He clothes them in light from His light.”

Abu Hurairah (may Allah be pleased with him) reported the Messenger of Allah (peace and blessings of Allah be upon him) as having said: “Whoever wakes up at night and lets his wife do so in order to offer two rak`ahs, will be recorded amongst those who make much dhikr of Allah in that night.” (Reported by Abu Dawud)

4. Continue reading, listening and reflecting on the Qur’an: Through the month of Ramadan, we used to read, listen to and reflect on the Qur’an; therefore, we should not forsake it after Ramadan. The Qur’an describes the Prophet’s complaint to Almighty Allah because of his people forsaking the Qur’an: “And the Messenger has said, ‘O Lord, indeed my people have forsaken this Qur’an.’” (Al-Furqan 25:30) We should never forsake the Qur’an so that we would not be included in the Prophet’s complaint (peace and blessings be upon him).

5. Continue taking care of the poor and needy: In Ramadan, we used to feed the poor and take care of them. We paid zakat al-fitr to help them meet their needs; therefore, we have to continue caring about them after Ramadan.

Ramadan exposed us to hunger and thirst. After feeling the pangs of hunger and thirst we should be more sympathetic to the plight of millions of people who are less fortunate around the world. A true Muslim can never be apathetic about the suffering of others.

In a hadith qudsi (Divine Hadith) the Prophet (peace and blessings be upon him) narrated from Almighty Allah: "O Son of Adam, I asked you for food, yet you did not feed Me.” The man will ask: How can I feed You when You are the Lord of the worlds? Allah will say, "Didn’t you know My servant so-and-so was hungry and you did not feed him; didn’t you know that if you were to feed him, you will find Me with him?" (Reported by Muslim)

6. Continue offering supererogatory acts of worship; do what you are most inclined to do and capable of doing regularly, even if it is little. The Prophet (peace and blessings be upon him) said, "O people! Do only those good deeds which you can do, for Allah does not get tired (of giving reward) till you get tired, and the best deeds to Allah are the consistent ones, even though they may be few."

7. Continue performing a lot of dhikr and ask Almighty Allah for forgiveness. This may seem insignificant, yet observing it regularly increases faith and strengthens the heart.

8. Continue avoiding all that has been prohibited: In Ramadan, we used to refrain from lawful things—such as food and drink—during the daytime. We have been sufficiently trained to maintain self-control and self-discipline; therefore, we should continue avoiding all that Almighty Allah has forbidden.

Practical Tips for Ongoing Obedience:

1. Continue going to the Masjid

2. Be united regarding the celebration of the `Eid, and all religious events.

3. Don’t miss the chance of attending the Khatm of the Qur’an in the Masjid. Ibn Mas`ud (may Allah be pleased with him) said, “Whoever finishes reciting the whole Qur’an, will have a du`aa’ (supplication) that will be responded to by Allah.” On finishing the recitation of the whole Qur’an, Anas (may Allah be pleased with him) used to gather his family and make du`aa’.

4. Attend the `Eid Prayer

5. Attend Eid gatherings

6. Do not delay paying zakat al-fitr: Ibn `Abbas said: The Prophet (peace and blessings be upon him) enjoined zakat al-fitr so that those who fast are purified of their sins and the poor and needy people are enabled to arrange for their basic needs of food, clothing and so on. Therefore, the charity of the person who gives before the `Eid prayer is the real charity, but if someone delays and gives it afterwards, his charity will be ordinary. (Reported by Abu Dawood and Ibn Majah.)

We ask Allah to accept our good deeds and grant us His forgiveness and mercy.

Source:

* A Friday khutbah delivered on Ramadan 28, 1427 (October 19, 2006), in NorthernNevada Muslim Community (NNMC).


Wa'il `Abdel-Mut`aal Shihab is the deputy managing editor of the IOL Shari`ah Department (English). He graduated from Al-Azhar University and got his master's from Al-Azhar in Islamic studies with a major in Islamic jurisprudence and its principles. He is working on his doctorate in the principles of Islamic jurisprudence. He writes occasionally for IslamOnline.net. You can reach him at wael.shihab@iolteam.com.

Source: Islam Online

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How To Boost Your Ramadan Spirit?

By Sound Vision Staff Writer

Ramadan, the month of the Qur’an, represents an invaluable opportunity for all believers to recharge the batteries of faith and draw close to their Lord. A wise Muslim should be keen to make best use of these blessed moments. If Muslims are unable to undistractedly focus on the hereafter all the time, let them at least do so during this short, yet boundlessly blessed, period of time. Below are some tips on how to boost your spirit during this longed-for month:

1- Du`a’

Ask Almighty Allah to make this the most inspiring, spiritually uplifting Ramadan you have ever had. Allah is the Only Who can make this happen and complete reliance on Him completely is the major step in boosting our spirits.

2- Clear Your Mind

Turn off the TV, the computer, the radio, your cell phone, pager, iPod, etc. You need not do so all day long, but for at least 10 minutes a day. Find a quiet place where you can close your eyes, remember your Lord and think deeply about your relationship with Him. At first, your mind will swirl with the useless and not-so-useful thoughts in your head. Force them away and focus your thought during these few minutes on three things: Almighty Allah, your purpose in life, and whether you are making due efforts to achieve that purpose. Do this every day of Ramadan, if you can. Should this be not possible, do it at least three times a week.

3- Learn About Great Muslim Figures

Even if you have read it or listened to it before, again read or listen to `Abdul-Wahid Hamid's Companions of the Prophet during this Ramadan. Read about or listen daily to a Companion's story. Well-written and short, these stories inform us in a wonderful way about these noble personalities and about how they maintained the strength of their faith against incredible odds. What a sure-fire spirituality booster!

4- Connect to the Qur’an

The noble Qur’an is the means whereby Almighty Allah talks to us. Indeed, it is the most important key to spiritual upliftment. During this Ramadan, connect to the Qur’an in a new way. If you already recite the Qur’an regularly, you can choose a new theme to focus on or select a particular Surah you have not read for a while. If, however, you are not a frequent reader of the Qur’an, you can start by reciting it for only two minutes a day; recite from the first page you encounter when you open the mushaf (copy of the Qur’an). It is also recommended that you keep a Qur’anic journal in which you can record your reflections, questions, thoughts, etc., about what you recite.

5- Take Care of Others

Whether it is a person who is away from his family, a person who is having problems with his or her spouse or kids, or fellow students struggling with their grades, make an extra effort this Ramadan to help others out. The spiritual boost you get in return is well worth it.

6- Feed the Hungry

While your stomach shrieks in protest, give that panhandler some change, volunteer at a soup kitchen, get involved with your local food pantry or make a couple of bag lunches to give to the hungry you meet on your way to school or work.

7- Give Up One Lifelong Bad Habit

Ask yourself what your fundamental defining traits are. Then decide which is the worst of them. Is it a hot temper? Apathy? Laziness? Impatience? Whatever it may be, utilize this Ramadan to get rid of it. Practice the opposite of this bad habit of yours every day until the end of the month. By then, in sha’ Allah, you will look back and be amazed at the change you have made for the better.

8- Use Those Nights of Power

The last ten nights or Ramadan are not called the Nights of Power for nothing. Use these precious times for deep, heartfelt du`aa’, self-analysis, reflection and serious thought.

Source: Islam Online

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Laman Web Ramadan

Ramadan 1430.. Most Precious Day
http://www.islamonline.net/English/Ramadan/1430/index.shtml

Islamic Holy Cities: What You Don't Know
http://www.islamonline.net/English/Multimedia/Library/HealthScience/Islamic_City/index.shtml

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Objektif Ramadan

What Is Your Objective in Ramadan?

By Ali Al-Halawani
Deputy Editor in Chief — English IslamOnline.net

For one’s life to be meaningful, it has to have a goal that is worked toward or striven for. If one leads all of one’s life without a goal to be achieved or an end to be reached, all of one’s life goes with the wind. This is true of all people, Muslims and non-Muslims alike. But for a Muslim, this issue has much more value, as the end-goal is to attain Allah’s pleasure and to be granted admission to Paradise in the Hereafter.

Based on this, true Muslims should have an objective for both their whole life and their individual deeds during every minute that they stay on earth.

No one can deny the fact that Allah designed and subjugated the creation in order for man to fulfill the objective he was originally created for, which can be seen in Allah’s saying in His Ever-Glorious Qur’an:

[And I (Allah) created not the jinn and mankind except that they should worship Me (Alone). I seek not any provision from them (i.e. provision for themselves or for My creatures) nor do I ask that they should feed Me (i.e. feed themselves or My creatures).] (Adh-Dhariyat 51:56-57)

In addition, Allah Almighty gives man one chance after another to come back to Him and seek the straight path. As for Muslims, Allah gave them the month of Ramadan as a great opportunity to increase their potential good deeds and decrease their sinful ones, to help them attain Paradise in the Hereafter. Ramadan is the month where the reward for good deeds is multiplied manyfold by the grace of Allah. Thus, it is a real opportunity to overcome the obstacles of life and the malicious schemes of Satan.

Set a goal for yourself in Ramadan which you will do your best to achieve. Let that goal be to save yourself from Hellfire and to enjoy Allah’s pleasure and salvation during that noble month.

In order for you to achieve that lofty goal, you will have to stop with yourself at some important stations. These stations go as follows:

With Fasting

Let your objective this Ramadan be that you abstain from all that is prohibited for you by Allah. So do not cheat or lie or backbite or usurp others’ properties or gaze at what Allah has prohibited (the opposite sex). It is well-known that fasting is of three degrees:

1. Abstaining from food, drink, and intimate intercourse.
2. Keeping your ears, eyes, tongue, hands, and feet, and all other bodily organs free from sins.
3. Avoiding occupying your heart with unworthy concerns and worldly thoughts, and upholding nothing in your heart but Allah the Almighty.

So, what holds you back from drawing nearer to Allah and being one of those very few people who observe fasting of that third and special degree?

With Standing in the Night in Prayer

Have an objective this Ramadan to perform a minimum of eight rak`ahs in Prayer after `Isha’ and before Fajr in addition to Shaf` and Witr. Do not let anything prevent you from performing these precious rak`ahs every night in Ramadan. The Prophet (peace and blessings be upon him) is reported to have said the following:

It is highly recommended for you to observe Qiyam al-Layl (Night Prayer), for it was the practice of your righteous predecessors. Qiyam al-Layl brings you closer to your Lord, atones for your sins, drives disease from your body, and stops transgression. (Al-Bukhari and Muslim)

With the Qur’an

Be keen on finishing reading the whole Qur’an at least once during the month of Ramadan. Recite at least one of its 30 parts every day. What if you are not that good at reading the Qur’an? You should not despair or be disappointed, for there is still a chance for you to gain reward from Allah. This can be achieved by listening directly to one who has better recitation, listening to a recording, or listening to a radio station. Spending your time listening to Qur’anic recitation is also good and rewarding.

With Ties of Kinship

During Ramadan, you should be keener on being connected with your family and relatives, especially those whom the vicissitudes of life prevent continual communication with. Spend some money on getting reconnected with them. You may assign, let us say, $10 for this purpose. Imagine, this tiny sum of money could bring you together with all your relatives! It will also bring you nearer to Allah the Almighty.

Also, in so doing, try to remember the hadith in which Abu Hurairah (may Allah be pleased with him) reported that a person said this:

“Allah’s Messenger, I have relatives with whom I try to have a close relationship, but they sever (this relation). I treat them well, but they treat me ill. I am sweet to them but they are harsh towards me.” Upon this he (the Prophet) said, “If it is so as you say, then you in fact throw hot ashes (upon their faces) and there would always remain with you on behalf of Allah (an angel to support you) who would keep you dominant over them so long as you adhere to this (path of righteousness).” (Muslim)

With Charity

Let there be a charity that you give to in Allah’s cause every day in Ramadan. The reward for charity and all other good deeds is multiplied manyfold in Ramadan. This is one of the blessings of this auspicious month. The Prophet (peace and blessings be upon him) is reported to have said, “Give out charity, for it guarantees your salvation from Hellfire” (At-Tabarani). However, what if you do not know one or it is not that easy for you to access a charity every day? You could try to gather and combine your charity every 10 days, for example, and then give it out at once.

With Dhikr (Remembrance of Allah)

Keep your tongue wet with the continuous remembrance of Allah. Remembrance of Allah is one of the best kinds of worship that is due for Allah, as well as one of the easiest kinds of worship for those for whom Allah makes it easy. The story of Hudair, one of the Prophet’s Companions who was persistent in remembering Allah during one of the great battles of early Islam, is a good example of the reward Allah Almighty has set for those who remember Him very frequently. It is reported that the Prophet (peace and blessings be upon him) forgot to give Hudair his provision for the journey, but the remembrance of Allah removed his need for food for several days, till the Angel Jibreel descended to inform the Prophet (peace and blessings be upon him) about his case. The Prophet sent another companion after Hudair carrying the necessary provision for him.

With Supplication

A true Muslim should be keen on using “the believer’s weapon,” du`aa’ (supplication to Allah), in every situation. This is true of every situation that occurs for a Muslim in daily life. During fasting, stick to making du`aa’, because in this state you are nearer to Allah and your supplications are more likely to be accepted. Thus, you should make du`aa’ to Allah all the time and not forget that Allah responds to the invocations of the supplicant when he or she calls on Him sincerely from the heart. Allah says in His Ever-Glorious Qur’an:

[And when My slaves ask you (O Muhammad—peace be upon him) concerning Me then (answer them) I am indeed near (to them by My knowledge). I respond to the invocations of the supplicant when he calls on Me (without any mediator or intercessor). So let them obey Me and believe in Me, so that they may be led aright.] (Al-Baqarah 2:186)

Finally, let your other objective in Ramadan be to set your head free from things that can take you to Hellfire, by doing all the aforementioned things; they are so easy for those for whom Allah makes them easy.

Ali Al-Halawani is a Ph.D. Student, the managing editor of the Shari`ah Department (English), and Assistant to the Editor-in-Chief of the English IslamOnline Web site. He graduated from Al-Azhar University and got his MA in religious translation from the Faculty of Al-Alsun (Languages), Al-Minia University. He writes occasionally for Islamonline.net. You can reach him at ali.halawani@iolteam.com

Source: Islam Online

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Timeline: Malaysia

A chronology of key events:

14th century - Conversion of Malays to Islam begins.

1826 - British settlements of Malacca, Penang and Singapore combine to form the Colony of Straits Settlements, from where the British extend their influence by establishing protectorates over the Malay sultanates of the peninsula.

1895 - Four Malay states combine to form the Federated Malay States.

1942-45 - Japanese occupation.

1948 - British-ruled Malayan territories unified under Federation of Malaya.

1948-60 - State of emergency to counter local communist insurgency.

1957 - Federation of Malaya becomes independent from Britain with Tunku Abdul Rahman as prime minister.

1963 - British colonies of Sabah, Sarawak and Singapore join Federation of Malaya to form the Federation of Malaysia.

1965 - Singapore withdraws from Malaysia, which is reduced to 13 states; communist insurgency begins in Sarawak.

1969 - Malays stage anti-Chinese riots in the context of increasing frustration over the economic success of the ethnic Chinese.

1970 - Tun Abdul Razak becomes prime minister following Abdul Rahman's resignation; forms National Front (BN) coalition.

Positive discrimination for Malays

1971 - Government introduces minimum quotas for Malays in business, education and the civil service.

1977 - Kelantan chief minister expelled from Pan-Malaysian Islamic Party (PAS), triggering unrest, a national emergency and the expulsion of PAS from the BN coalition.

1978-89 - Vietnamese refugees benefit from unrestricted asylum.

1981 - Mahathir Mohamad becomes prime minister.

1989 - Local communist insurgents sign peace accord with government.

1990 - Sarawak communist insurgents sign peace accord with government.

1993 - Sultans lose legal immunity.

Financial crisis

1997 - Asian financial crisis spells end of decade of impressive economic growth.

1998 - Prime Minister Mahathir Mohamad sacks his deputy and presumed successor, Anwar Ibrahim, on charges of sexual misconduct, against the background of differences between the two men over economic policy; Ibrahim arrested.

2000 - Ibrahim is found guilty of sodomy and sentenced to nine years in prison. This is added to the six-year jail sentence he was given in 1999 after being found guilty of corruption following a controversial trial.

2001 February - Government decides to proceed with construction of huge Bakun hydroelectric power project on island of Borneo despite serious environmental concerns.

2001 March - Dozens arrested during Malaysia's worst ethnic clashes in decades between Malays and ethnic Indians.

2001 April - Demonstrations against the Internal Security Act following the detention without trial of supporters of Anwar Ibrahim.

2001 September - Malaysia, Singapore resolve long-standing disputes, ranging from water supplies to air space. They also agree to build a new bridge and tunnel.

Mahathir bows out

2002 August - Tough new laws against illegal immigrants come into effect, providing for whipping and prison terms for offenders. Laws prompt exodus of foreign workers.

2003 October - Abdullah Ahmad Badawi takes over as prime minister as Mahathir Mohamad steps down after 22 years in office.

2004 March - Prime Minister Abdullah Badawi wins landslide general election victory.

2004 September - Former deputy PM Anwar Ibrahim freed after court overturns his sodomy conviction.

2004 December - Scores of people in Malaysia are killed in the Asian tsunami disaster. Malaysia delays planned deportations of many thousands of illegal immigrants, most of them from Indonesia.

2005 January - Malaysia, Singapore settle a bitter dispute over land reclamation work in their border waters.

2005 March - Round-up of illegal immigrants follows a four-month amnesty which sees an exodus of hundreds of thousands of illegal workers. Those remaining risk jail, a fine, or whipping.

2005 August - Acrid smoke, from forest fires on the Indonesian island of Sumatra, engulfs central areas and prompts a state of emergency.

2006 April - Malaysia shelves the construction of a controversial bridge to Singapore.

2006 December - 60,000 displaced by flooding in the south.

2007 January - Some 70,000 evacuated as second wave of floods hits south of country.

2007 February - Malaysia, Indonesia and Brunei Darussalam sign deal to protect 200,000 square kilometres of rainforest on the island of Borneo.

2007 March - US tells Malaysia it will not be able to conclude free-trade deal in summer of 2007.

2007 May - Anwar Ibrahim's Parti Keadilan Rakyat loses a bitterly contested by-election to the government. The result is seen as a blow to his efforts to revive his political career.

2007 May - Malaysian, Indonesian and Saudi Arabian partners move a step closer to building a 193 mile (310km) pipeline to bypass the Malacca Strait, so oil tankers can load crude away from the busy and often dangerous waterway.

2008 March - Elections. Prime Minister Abdullah Ahmad Badawi's National Front coalition suffers its worst election result in decades. It loses its two thirds parliamentary majority and control of five state assemblies.

2008 July - Opposition leader Anwar Ibrahim is arrested over allegations of sodomy, in a move that elevates political tensions.

Economic downturn

2008 October - The government unveils a raft of measures to prop up the stock market and attract more foreign investment in expectation of slower growth in 2009.

PM Abdallah Ahmad Badawi, under continuing political pressure, announces that he is to resign in March 2009.

2009 January - Malaysia bans the recruitment of foreign workers to protect its citizens from unemployment during the economic downturn.

2009 March - The government unveils a $16bn economic stimulus plan as it seeks to stave off a deep recession.

Source: BBC News

“Memartabatkan Kesetiaan Bangsa, Mengimbau Sejarah Silam”

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Isu Perubatan Mesir Dan Tempatan

Belajar perubatan di Asia Barat lebih mudah

SAYA sangat menghargai hasrat kerajaan untuk mempertingkat bilangan doktor di negara ini sehingga kepada nisbah seorang doktor mengendalikan 500 pesakit atau 1:500.

Apa yang saya musykilkan ialah syarat kelayakan pelajar untuk mengikuti program perubatan di negara ini terlalu ketat dan tinggi. Bagi peringkat Sijil Pelajaran Malaysia (SPM), pelajar perlu mendapat gred A dalam empat mata pelajaran sains dan gred A juga dalam subjek Bahasa Inggeris barulah pelajar itu dipilih mengikuti program matrikulasi perubatan.

Dalam program matrikulasi, pelajar perlu pula mendapat gred purata sekurang-kurangnya 3.7 CGPA barulah pelajar berkenaan dipilih ke program ijazah perubatan. Tidakkah ini membebankan pelajar? Beberapa tahun dulu, saya dapati sesetengah institusi pengajian tinggi awam (IPTA) terus menawarkan program peringkat ijazah bagi pelajar yang cemerlang dalam SPM. Mengapa program seperti itu tidak lagi ditawarkan kepada pelajar sedangkan sesetengah negara luar seperti Asia Barat, Russia, pelajar kita belajar di sana masih meneruskan lagi program sedemikian.

Universiti di Asia Barat yang mendapat pengiktirafan daripada kerajaan Malaysia seperti Universiti Tanta, Universiti Mansoura, Universiti Iskandariah dan beberapa universiti lagi yang menjadi tumpuan pelajar tajaan Mara dan Jabatan Perkhidmatan Awam (JPA) mensyaratkan kepada pelajar yang berminat mengikuti program perubatan perlu mendapat gred sekurang-kurangnya 3B dalam subjek sains pada peringkat SPM.

Kesannya ramai pelajar Malaysia yang berminat menjadi doktor belajar di Asia Barat. Ada sesetengah pelajar menggunakan keputusan percubaan peperiksaan SPM 2008 pun diterima belajar di sana. Mereka sudah pun hampir mengakhiri tahun pertama ijazah perubatan. Menurut pelajar yang belajar di universiti, mereka tidak berdepan dengan tekanan dalam mengikuti pengajian mereka kerana kurikulum pengajian perubatan di universiti berkenaan hampir sama dengan apa yang ada di IPTA Malaysia.

Saya berasakan pihak IPTA dan Kementerian Pengajian Tinggi (KPT) perlu duduk semeja berbincang perkara ini. Saya pernah mendengar rintihan pelajar perubatan di IPTA keadaan pengajiannya begitu tertekan dan ada setengahnya hampir hilang akal kerana sistem pengajian yang begitu membebankan pelajar.

Mengapa pelajar perubatan di Asia Barat (Mesir) tidak stres dalam pembelajaran mereka? Sistem pengajian di sana adalah sistem pengajian pondok. Pensyarah di sana tidak mengejar untuk menghabiskan sukatan pelajaran sebaliknya pensyarah akan beralih kepada tajuk pengajian baru selepas semua pelajar benar-benar menguasai dan memahami tajuk yang lalu. Penjadualan peperiksaan tidak begitu padat iaitu selang antara kertas peperiksaan adalah sekurang-kurangnya seminggu. Dalam tempoh ini, pelajar dapat membuat persiapan yang cukup untuk menghadapi kertas peperiksaan seterusnya. Pendekatan pengajiannya banyak dalam bentuk amali. Pelajar tahun pertama sudah menyatakan mayat sudah menjadi 'rakan baik' mereka.

Oleh itu saya mencadangkan pihak IPTA dengan kerjasama KPT perlu menyemak semula kaedah pengajaran dan penjadualan peperiksaan supaya tidak membebankan pelajar. Buatlah lawatan ke universiti di Asia Barat, cuba belajar dengan mereka bagaimana mereka mengajar pelajar yang berkelulusan rendah iaitu 3B berjaya juga dianugerahkan ijazah perubatan.

Biarlah semua pelajar berasa seronok untuk belajar perubatan. Jarang pegawai perubatan yang saya temui menggalakkan pelajar supaya mengikuti kursus kedoktoran. Kebanyakan mereka menggalakkan pelajar memilih bidang pengajian lain dengan alasan belajar bidang perubatan susah, tiada masa secukupnya untuk rehat, penat dan on call sepanjang masa.

BAPA BAKAL DOKTOR,
Pasir Mas,
Kelantan.

Sumber: Berita Harian 11 Ogos 2009(Selasa)


Calon pelajar perubatan di Asia Barat biar ikut saluran betul, layak

SAYA ingin merujuk surat yang ditulis 'Bapa Bakal Doktor', Kelantan, mengenai 'Belajar Perubatan di Asia Barat lebih mudah' yang disiarkan ruangan ini, kelmarin. Saya amat bersetuju dan menyokong segala fakta diutarakan penulis.

Memang benar, sistem pembelajaran bidang perubatan di Asia Barat seperti di Mesir amat baik dibandingkan negara kita. Namun, satu fakta yang ingin saya kongsi bersama ialah, adakah benar dan relevan untuk kerajaan untuk terus menghantar ribuan pelajar ke Asia Barat? Apakah ini langkah yang dikira bijak? Mahukah kisah yang berlaku di Ukraine berlaku di Asia Barat?

Kita mahu melihat anak Melayu mampu bergelar doktor? Mahu menjadikan bangsa Melayu tidak ketandusan doktor hebat? Namun, apakah kita sanggup melihat bangsa kita dipandang rendah lantaran mahu kita melihat anak bergelar doktor?

"Tidak apalah, anak saya minat hendak jadi doktor, saya ada duit, maka itu saya hantar anak saya ke sana. Salahkah saya?"

Mungkin kata-kata ini sudah lazim didengari. Ada duit, hantar anak ke luar negara. Walaupun tidak mencapai kelayakan sepatutnya digariskan negara kita. Segelintir itu pantas juga menyalahkan kerajaan yang mengenakan syarat terlalu ketat kepada pelajar untuk masuk ke bidang perubatan. Peperiksaan Sijil Pelajaran Malaysia (SPM) perlu mendapat semua A, di matrikulasi pula perlu mendapat CGPA 4. Persoalannya, salahkah apa yang dilaksanakan sistem pendidikan negara kita selama ini? Adakah kita mahu melihat mereka yang tidak layak, hanya berpegang pada status 'minat' sudah mencukupi untuk bergelar seorang doktor, adakah ini betul?

Mahukah kita melihat suatu hari nanti, doktor lepasan Mesir dilabel sebagai 'doktor kelas kedua'? Usah samakan bidang perubatan dengan bidang lain. Memang benar JPA menetapkan syarat sekurang-kurangnya 3B dalam mata pelajaran Sains pada peringkat SPM untuk melanjutkan pelajaran dalam bidang perubatan ke luar negara. Tetapi, realiti sebenarnya hanya mereka yang beroleh 1A yang mendapat tawaran. Kini, sudah ramai pelajar kita yang cemerlang pada peringkat SPM dihantar pulang kerana tidak lulus ketika menuntut di Mesir.

Memang sistem pengajian di Asia Barat agak mudah dan santai berbanding negara kita. Namun, cuba kita lihat pelajar yang dihantar ke sana bukan melalui JPA atau Mara, tetapi secara persendirian. Mereka rata-ratanya tidak pernah mempelajari bahasa Arab lantas terus menyambung pengajian di sana.

Tahun praklinikal (Tahun 1, 2 dan 3) mungkin tiada masalah bagi mereka. Tetapi, apa akan jadi pada pelajar ini apabila menjejakkan kaki ke tahun klinikal (tahun 4, 5 dan 6). Tidakkah ini akan menimbulkan sejuta satu kesukaran yang teramat buat mereka untuk berkomunikasi dengan pesakit tempatan di Mesir.

Saya dan rakan-rakan senior lain yang sudah mempelajari bahasa Arab sejak di bangku sekolah ditambah dengan kuliah berbahasa Arab sejak di tahun satu juga mengalami kesukaran berkomunikasi dengan pesakit di sini. Apatah lagi bagi mereka yang tidak pernah mempelajari bahasa Arab sejak sekolah ditambah dengan kuliah mereka di sini juga yang mula dijalankan dalam bahasa Inggeris.

Di manakah ada ruang untuk mereka mempelajari bahasa Arab? Kita tidak mahu ada yang belajar separuh jalan. Tahun Pertama dan Kedua mungkin tidak mendatangkan masalah. Tetapi, di Tahun Ketiga terpaksa dihantar pulang kerana gagal. Tidakkah ini suatu pembaziran wang ringgit dan masa.

Saya menyahut seruan kerajaan untuk menghantar ribuan pelajar ke Asia Barat. Datanglah beramai-ramai. Ramaikan doktor Melayu, namun biarlah melalui saluran yang betul dan hanya benar-benar layak diberikan tempat.

KEMBAR 86,
Fakulti Perubatan, Universiti Ain Shams,
Kaherah Mesir.

Sumber: Berita Harian 12 Ogos 2009(Rabu)


Syarat ketat kursus perubatan di IPTA hasil pelajar berkualiti

SAYA ingin merujuk kepada tulisan saudara 'Bapa bakal doktor' dari Pasir Mas, Kelantan bertajuk 'Belajar perubatan di Asia Barat lebih mudah' yang disiarkan ruangan ini, 11 Ogos lalu.

Untuk makluman saudara, saya graduan doktor perubatan dari IPTA yang sedang menjalani latihan housemanship di sebuah hospital kerajaan.

Saya amat menghormati pandangan mengenai perbandingan sistem pembelajaran kursus perubatan antara universiti tempatan dan universiti di Asia Barat. Ada kemungkinan pandangan itu betul, tetapi biarlah saya selaku seorang doktor yang melalui proses latihan perubatan di IPTA tempatan dan kini merasai sendiri bagai-mana cabaran yang dihadapi doktor yang perlu bertugas di hospital tempatan.

Mengenai syarat kelayakan yang ketat untuk memasuki kursus perubatan di IPTA tempatan, kita perlu faham, kursus perubatan adalah antara kursus paling sukar di universiti. Disebabkan graduan perubatan dijamin peluang pekerjaannya, maka tidak hairanlah permintaan untuk mengikuti kursus ini sangat tinggi.

Untuk menjamin kualiti graduan perubatan yang dihasilkan adalah tinggi dan perlu menepati standard Majlis Perubatan Malaysia (MMC) maka bilangan tempat yang ditawarkan adalah terhad dan dikawal. Jadi tidak hairanlah syarat untuk mengikuti kursus perubatan di dalam negara sangat ketat. Kalau diturunkan syarat kelayakan yang perlu dipenuhi untuk mengikuti kursus perubatan, maka kualiti graduan yang dihasilkan mungkin terjejas. Sebagai contoh, jika hanya 500 tempat disediakan, tetapi yang memintanya mungkin 5,000, maka logiklah jika 500 terbaik saja dipilih.

Seterusnya mengenai hujah pelajar perubatan di Asia Barat tidak menghadapi tekanan dalam pembelajaran mereka. Dari segi teori, apa yang diajar di sekolah perubatan di seluruh dunia memang sama. Tetapi apa yang membezakannya adalah latihan praktikal yang perlu disesuaikan dengan kehendak dan suasana tempatan.

Di Malaysia, setiap graduan perubatan perlu mahir dalam kemahiran asas seorang doktor seperti teknik temu ramah pesakit, mengambil darah, membaca x-Ray dan lain-lain yang sekurang-kurangnya dapat mencapai standard yang ditetapkan MMC. Oleh sebab itu, setiap pelajar perubatan tempatan dilatih tanpa mengenal erti dan jemu untuk menguasai skil asas ini.

Pelatih juga dilatih untuk bersedia menghadapi keadaan sebenar sebagai seorang doktor apabila bekerja nanti. Oleh sebab itu, jadual yang padat dengan kelas, oncall, periksa wad, prosedur asas, dan penjelasan kes direka untuk membolehkan pelajar menghadapi tekanan apabila bekerja nanti.

Tambahan pula, daripada pengamatan saya biasanya graduan perubatan tempatan sudah masak dengan tekanan ini apabila bekerja. Sebaliknya graduan dari luar negara, terutamanya dari Asia Barat dan Eropah Timur, yang sudah biasa ‘dimanjakan’ ketika belajar sukar menyesuaikan diri dengan persekitaran pekerjaan di sini.

Sebagai contoh, mengikut pengalaman saya, ada di antara mereka tidak tahu menyambut bayi, mengambil darah, membaca x-Ray, menemuramah pesakit yang bagi graduan Malaysia sudah didedahkan sejak awal tahun tiga lagi dan sudah diharapkan untuk mahir dengannya. Kesimpulannya janganlah menganggap isu belajar perubatan di Asia Barat lebih mudah, sebaliknya adakah kualiti graduan yang dihasilkan itu benar-benar berkualiti dan mampu memberikan perkhidmatan kesihatan yang terbaik untuk pesakit.

GRADUAN PERUBATAN TEMPATAN,
Kuantan, Pahang.

Sumber: Berita Harian 13 Ogos 2009(Khamis)

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When Was The Last Time You Ate?

In the past people starved to death, because there was no food to eat
Nowadays, people starve to death when there is food in front of their eyes, but they do not have the money to pay for it!
Today, more than 1.2 billion people across the world are hungry.

Because Of Hunger
*Over 9 million people die worldwide every year; almost 5 million of them are children.
*Some people are forced to eat biscuits made of mud simply to alleviate hunger pain.
*Sex for food has become very common.
*The local dump becomes a food store as poor people has nowhere else to go for their food.
*People hurt each other toget a miserable loaf of bread,
*People fight to get a little bit of food aid for their children.
*Parent sell one of their children to feed the rest.


Why Hunger?
The causes of hunger are numerous. Some of them are:
*Corruption and selfishness
*Poverty
*War
*Famine

Who Is The Hungriest?
*Twenty-three children die every minute from malnutrition.
*Million of families that live below the poverty line struggle to eat anything at all. "in Europe alone, More than 165 million people live below the poverty line."


How To Face Hunger?
*You can end someone's hunger simply by:
*Sharing food with your needy relatives and neighbours by inviting them to your home or sending them some of your food.
*Making food bags and distributing them every months; you can do this, even with only one needy family which is a good idea to alleviate hunger in yoiur street.
*Making a Mercy Table where food is prepared and offered to the needy for free; exactly as we do in Ramadan. It could be a continual habit throughout the year as a way to face hunger in your city.
*Help set up, organize, or help out at a soup kitchen; in where you and a group of volunteers can prepare hot meals and other food stuffs for the needy and poor people to eat.
*And, to face hunger in your city, helping out in a food bank is another brilliant idea. The idea of the food bank is to overcome hunger through accepting monetary, material and moral support from different organizations and individuals to supply appropriate food to the needy on a continuous basis.
*Donating the reputable global charitable organizations is a recommended way to face global hunger.

Source: Islam Online

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Gambar akhbar punca rusuhan

Natrah hidup dalam jiwa orang Melayu. Natrah menjadi lambang kasih sayang orang Melayu terhadap Islam. Sekiranya Natrah tidak Islam, belum tentu Natrah begitu dikasihi dan layak mendapat pengorbanan jiwa orang-orang Melayu.

Maka kerana penyatuan Islam dalam diri Natrah, orang Melayu sanggup menggadaikan nyawa, sanggup menggadaikan masa depan mereka. Bagi orang Melayu Natrah adalah anak kecil yang wajar dilindungi, wajar dipelihara kerana agama yang disayangi mereka ada bersama Natrah!.

Walaupun singkat hidup Natrah di dunia Melayu, namun Natrah adalah seorang Islam dan mengamalkan budaya Melayu. Orang Melayu pada zaman itu sangat berbangga dapat memelihara 'anak Mat Salleh'. Ia dianggap satu kejayaan dan harga diri bangsa yang dijajah. Apa lagi sekiranya mereka dapat bertutur bahasa Melayu dan mengamalkan syariat Islam.

Hati orang Melayu akan menjadi cair melihat anak-anak berambut blonde dan bermata biru bercakap Melayu! Latar sejarah zaman itu juga mempengaruhi apa yang terjadi dalam isu Natrah. Zaman kemunculan Natrah adalah zaman kebangkitan semangat menentang penjajah di kalangan orang-orang Melayu. Parti-parti politik Melayu, seperti Partai Kebangsaan Melayu Malaya (PKMM), UMNO, Hizbul Muslimin dan akhbar Melayu seperti Utusan Melayu dan Melayu Raya menjadi pencetus dan penyubur semangat menentang penjajah.

Tokoh-tokoh politik dan intelektual Melayu seperti Dr. Burhanuddin Helmi, Dato' Onn, A. Rahim Kajai, A. Samad Ismail, Ishak Hj Muhammad, Zaaba, (sekadar menyebut beberapa nama) dan ramai lagi yang tidak tersebut namanya adalah orang yang berjaya menyemarakkan erti perjuangan kemerdekaan dalam dada orang Melayu melalui ceramah-ceramah politik dan tulisan mereka di akhbar setiap hari.

Dalam kehangatan semangat anti penjajah inilah Natrah tiba-tiba muncul. Jadi orang-orang Melayu memberikan sepenuh sokongan kepada orang-orang yang terlibat dalam isu ini seperti Natrah, Mansor dan Che Aminah. Orang Melayu menganggap isu Natrah dan kejayaan memperolehi kembali Natrah adalah kejayaan bangsa Melayu menentang penjajah.

Natrah menghadapi dua kali perbicaraan mahkamah. Sewaktu kali pertama Natrah berjaya dan bebas tinggal dengan Che Aminah. Kejayaan perbicaraan ini membawa Che Aminah menikah gantungkan Natrah yang berumur 13 tahun dengan anak kawan baiknya Che Wok, bernama Mansor Adabi berumur 21 tahun.

Pernikahan ini tidak dirujuk pun oleh Che Aminah kepada peguamnya, Prof. Tan Sri Ahmad Ibrahim dan Tun Saadon Jubir.

Pernikahan ini mendapat liputan luas antarabangsa dan menjadi sebab kepada wujudnya gerakan besar-besaran di Belanda di bawah Jawatankuasa Khas Bertha Hertogh untuk memperjuangkan Natrah dibawa balik ke Belanda. Atas kepentingan politik dan maruah diri bangsa yang menjajah, Natrah mesti dikembalikan kepada mereka. Mereka berasa terhina anak bangsa mereka dipelihara oleh penduduk yang pernah mereka jajah!

Menunggu

Sementara menunggu perbicaraan kedua atas isu hak penjaga anak di bawah umur, kerana Natrah berumur 13 tahun pada masa itu yang tidak sepatutnya berkahwin, Natrah ditempatkan di Gereja St Mary di Singapura.

Di gereja ini, Natrah dijinakkan dengan Bible, patung Virgin Mary, alat muzik seperti piano dan lagu-lagu gospel. Natrah dipisahkan dengan kejam daripada ibu angkatnya Che Aminah dan suami yang baru dikahwininya Mansor Adabi.

Akhbar The Straits Times dan Utusan Melayu memainkan peranan yang kontra dalam isu Natrah. The Straits Times yang dimiliki oleh penjajah Inggeris berlagak bagus dengan membuat provokasi mengatakan bahawa Natrah gembira di gereja.

Sementara akhbar Utusan Melayu mengeluarkan kisah Natrah menangis memeluk pemberita Utusan Melayu meminta beliau mengeluarkannya dari gereja itu. Orang Melayu sudah pasti dapat membaca isi hati Natrah!

Sebelum dan semasa perbicaraan berlangsung, akhbar Utusan Melayu menggerakkan Tabung Kes Perbicaraan Natrah. Masyarakat Melayu diminta memberi derma untuk membiayai kos mahkamah yang tinggi.

Sesiapa yang menderma mendapat hadiah gambar perkahwinan Natrah dan Mansor Adabi. Kecantikan Natrah dan ketampanan Mansor Adabi sampai ke hati orang-orang Melayu ke seluruh pelosok Tanah Melayu.

Kesannya orang Melayu bercerita dari mulut ke mulut dengan penuh simpati, menanam kebencian yang meluap-luap terhadap penjajah generasi demi generasi!

Semasa keputusan mahkamah di bawah undang-undang sivil yang memihak kepada ibu bapa kandung Natrah, dan pernikahan Natrah-Mansor terbatal orang-orang Melayu tidak membantah walaupun kecewa. Orang Melayu dapat menerima keputusan itu walaupun marah. Tidak ada rusuhan berlaku di persekitaran mahkamah walaupun ketika itu begitu banyak gerombolan orang-orang Melayu memenuhi pekarangan mahkamah.

Akhbar The Straits Times esoknya menyiarkan keputusan mahkamah dan menunjukkan gambar Natrah melutut kepada patung Virgin Mary. Inilah kemuncak rasa marah orang Melayu.

Pemimpin-pemimpin politik sudah tidak dapat menahan lagi kemarahan orang-orang Melayu. Rusuhan berlaku pada 12 disember 1950. Oleh kerana musuhnya adalah satu iaitu penjajah, maka orang-orang Cina dan India turut mengambil kesempatan merusuh. Rusuhan berdarah ini memakan korban yang begitu ramai - 18 terbunuh, 173 cedera dan beratus dipenjarakan. Singapura diisytiharkan darurat selama dua hari dua malam!

Natrah dilarikan dari gereja semasa darurat diisytiharkan dan diterbangkan segera ke Belanda tanpa sempat bertemu suaminya atau Che Aminah. Di Belanda Natrah disambut oleh beribu-ribu orang umpama wira perang! Barangkali satu kemenangan bagi bangsa Belanda, namun kehancuran bagi jiwa Natrah.

Kepada orang Melayu generasi lalu Natrah mempunyai kedudukan yang istimewa. Natrah akan sentiasa dikenang sebagai anak gadis yang manis yang dianggap masih utuh imannya, kerana itulah rupa gambar yang masih ada dalam simpanan orang-orang Melayu.

Malangnya kini kedua-dua mereka telah kembali mengadap Allah yang menjadikan mereka dan mencipta takdir sedih cinta tidak kesampaian untuk mereka berdua.

Yang tinggal menjadi sejarah adalah rasa cinta yang suci antara mereka berdua. Yang tetap menjadi rakaman dan perlu diingati oleh generasi baru kini adalah nilai cinta orang-orang Melayu yang agung terhadap agamanya yang tidak sanggup gadis kecilnya dimurtadkan.

Menggadaikan

Tanpa berfikir panjang, mereka sanggup menggadaikan nyawa kerana agama. Pada zaman itu orang Melayu tidak rela melihat Islam dimurtadkan. Pada zaman kini benarkah orang Melayu murtad secara sukarela?

Demikian kental semangat orang-orang Melayu memperjuangkan agamanya. Itu berlaku dalam latar zaman penjajah, ketika masyarakat Melayu serba serbi dalam kesusahan. Kini setelah 59 tahun tragedi rusuhan itu berlalu, sekental manakah daya juang kita dalam mempertahankan agama?

Persoalannya apakah yang kita perjuangkan dalam setting zaman serba mewah dan serba serbi di hujung jari? Sejauh manakah kita boleh menyuburkan iman - kepercayaan kepada yang tidak boleh dipegang dan tidak boleh dilihat iaitu Allah dalam konteks zaman yang serba mudah dan serba mewah ini?

Inilah cabaran generasi zaman kini. Semakin banyak, semakin mudah kita boleh memegang, melihat dan mengejar maklumat terkini, semakin luntur kepercayaan kepada kuasa mutlak yang tidak kelihatan dan tidak boleh disentuh ini, padahal itulah kekuatan orang-orang Melayu yang bergadai nyawa kerana Natrah! Semoga generasi baru kini telah menemui asas penting pembentuk jati diri mereka ...

Al-Fatihah untuk yang terkorban kerana isu Natrah. Semoga Allah menerima mereka sebagai as-syuhada. Al-Fatihah untuk Allahyarham Mansor Adabi, Prof. Ahmad Ibrahim, Tun Saadon Jubir. Untuk mendiang Natrah, semoga Allah menerima kesengsaraan jiwa Natrah dengan keampunan jua. (Terima kasih membaca tulisan saya, sila layari blog atau e-mel saya untuk berkongsi pandangan anda).

(minggu hadapan: natrah dalam perspektif cinta).

Fatini Yaacob

Penulis yang membuat kajian mengenai Natrah ialah
Karyawan Tamu Universiti Teknologi Malaysia (UTM).

e-mel: ttin5@yahoo.com
blog: natrahfatini.blogspot.com

Source: Utusan Malaysia

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