REALITI SEORANG GURU

Suka untuk saya memulakan bingkisan ini dengan sepotong hadith, Baginda bersabda:

"إِنَّمَا بُعِثْتُ مُعَلِّمًا"
Maksudnya:
“Sesungguhnya aku diutuskan sebagai guru”

Alhamdulillah, syukur kepada Allah SWT kerana setelah sekian lama Tintamurabbi “menyepikan diri”,kini, diberikan oleh Allah SWT masa dan ruang untuk mencoretkan sesuatu di blog yang tidak seberapa ini. Setelah hampir 3 bulan mengharungi suka duka kehidupan diari seorang “Guru”, sedikit sebanyak mengajar diri yang fakir ini mengenali realiti kehidupan masyarakat pada hari ini. Dahulunya, ke sekolah sebagai seorang pelajar.Namun,kini sebagai seorang guru.Nyatanya,ia amat berbeza sekali. Melihat sekolah daripada perspektif dan ‘angle’ yang berbeza daripada yang sebelumnya.Walaupun, hampir 11 tahun berada di dunia persekolahan sebelum ini,ibarat pertama kali menjejakkan kaki ke dunia yang bermacam-macam ragamnya. Walaubagaimanapun,bingkisan kali ini bukanlah untuk mencoretkan bingkisan pengalaman di sepanjang sesi latihan mengajar,tetapi saya ingin berkongsi pandangan berkisar “Realiti Seorang Guru”


Guru/Pendidik pada hakikat yang sebenarnya tidak kira sama ada yang bergelar cikgu mahupun ustaz mempunyai tanggungjawab yang sama iaitu mendidik manusia kepada jalan yang diredhai oleh Allah s.w.t. Kita tidak boleh mengasingkan gelaran cikgu dan ustaz kerana tugas mereka adalah sama iaitu mendidik manusia. Ingatan buat para Guru/Pendidik khususnya, ANDA perlu memahami bahawa ANDA sebenarnya menyambung tugas para Rasul dan Nabi dalam mengajar dan mendidik manusia. Marilah sama-sama kita melihat beberapa firman Allah swt yang bermaksud:


“(Nikmat berkiblatkan Kaabah yang Kami berikan kepada kamu itu), samalah seperti (nikmat) Kami mengutuskan kepada kamu seorang Rasul dari kalangan kamu (iaitu Muhammad), yang membacakan ayat-ayat Kami kepada kamu, dan membersihkan kamu (dari amalan syirik dan maksiat), dan yang mengajarkan kamu kandungan Kitab (Al-Quran) serta Hikmat kebijaksanaan, dan mengajarkan kamu apa yang belum kamu ketahui”.
(Surah Al-Baqarah: 151)

"Wahai Tuhan Kami! Utuslah kepada mereka seorang Rasul dari kalangan mereka sendiri, yang akan membacakan kepada mereka ayat-ayat (firmanMu) dan mengajarkan mereka isi kandungan Kitab (Al-Quran) serta Hikmat kebijaksanaan dan membersihkan (hati dan jiwa) mereka (dari syirik dan maksiat). Sesungguhnya Engkaulah yang Maha Kuasa, lagi Maha Bijaksana". (Al-Baqarah: 129)

“Sesungguhnya Allah telah mengurniakan (rahmatNya) kepada orang-orang yang beriman, setelah Ia mengutuskan dalam kalangan mereka seorang Rasul dari bangsa mereka sendiri, yang membacakan kepada mereka ayat-ayat Allah (kandungan Al-Quran yang membuktikan keesaan Allah dan kekuasaanNya), dan membersihkan mereka (dari iktiqad yang sesat), serta mengajar mereka Kitab Allah (Al-Quran) dan Hikmah (pengetahuan yang mendalam mengenai hukum-hukum Syariat). Dan sesungguhnya mereka sebelum (kedatangan Nabi Muhammad) itu adalah dalam kesesatan yang nyata”. (Ali-Imran: 164)

“Dia lah yang telah mengutuskan dalam kalangan orang-orang (Arab) yang Ummiyyin, seorang Rasul (Nabi Muhammad s.a.w) dari bangsa mereka sendiri, yang membacakan kepada mereka ayat-ayat Allah (yang membuktikan keesaan Allah dan kekuasaanNya), dan membersihkan mereka (dari iktiqad yang sesat), serta mengajarkan mereka Kitab Allah (Al-Quran) dan Hikmah (pengetahuan yang mendalam mengenai hukum-hukum syarak). Dan sesungguhnya mereka sebelum (kedatangan Nabi Muhammad) itu adalah dalam kesesatan yang nyata”.
(Al-Jumu’ah: 2)

Namun, apa yang mendukacitakan ialah kebanyakan masyarakat umum memahami tugas dan tanggungjawab guru dalam erti kata yang sempit. Masakan tidak, sistem pendidikan yang sedia, bagi melahirkan para guru/pendidik terlalu mengagung-agungkan teori dan konsep pendidikan sekular dari barat. Sedangkan, telah terbukti teori dan konsep pendidikan Rasulullah SAW telah berjaya mendidik jiwa manusia secara keseluruhannya. Natijah daripada penghayatan konsep pendidikan Rasulullah SAW berteraskan Al-Qur'an dan sunnah, telah banyak memberikan impak maksima terhadap transformasi prinsip dan peradaban manusia. Keunggulan Nabi Muhammad SAW dalam mendidik manusia tiada tolok bandingnya. Syeikh Said Hawa telah menjelaskan dalam tulisannya “Ar-Rasul SAW” tentang keunggulan Nabi Muhammad SAW sebagai seorang guru dan pendidik :

“Sesungguhnya hanya Rasulullah SAW yang telah mendidik jiwa manusia atas jalan yang betul dan benar. Adapun orang lain, mungkin mereka telah mendidik jiwa manusia dari satu sudut tetapi mengabaikan sudut-sudut yang lain. Adapun Rasulullah SAW, sesungguhnya baginda telah mendidik jiwa manusia secara keseluruhannya dengan sangat terperinci dan mendalam”.

Proses pendidikan Rasulullah SAW yang bermula dengan penyemaian benih akidah yang mantap dan subur, membuahkan hasil yang mampu membentuk peribadi manusia bukan sekadar Taqwanya kepada Allah SWT malah mampu menjadi insan yang mempunyai minda dan jiwa yang dimanik dan progresif. Hakikat ini dapat kita lihat daripada keperibadian para sahabat hasil daripada didikan Rasulullah SAW.Namun, realitinya,para bakal guru di'doktrin'kan dengan teori dan konsep pendidikan sekular barat yang berasaskan akal semata-mata.Sebahagian guru muslim yang SEDAR (Guru SEDAR),berusaha mengkaji dan mencari sumber-sumber rujukan berkenaan kaedah pengajaran Rasulullah SAW.Ia merupakan suatu usaha yang baik sekali.

Namun, persoalan-persoalan yang timbul ialah,pertamanya sumber rujukan mengenai konsep pendidikan dan kaedah pengajaran Rasulullah SAW amat terhad sekali. Persoalan kedua, tiada subjek khusus ditawarkan kepada bakal guru bagi ‘memurnikan’ konsep pendidikan dan kaedah pengajaran Rasulullah SAW di IPT mahupun Maktab Perguruan. Sebagai seorang guru muslim, saya berpendapat ia merupakan suatu kerugian besar terhadap sistem pendidikan Negara.


Akhir kata, sebagai Guru/Pendidik kita hendaklah mempunyai persediaan mental, emosi, rohani dan jasmani yang terbaik bagi melaksanakan proses pengajaran dan pembelajaran dengan lebih berkesan. Ingatan buat saya dan para guru, Berkata Imam Al-Ghazali:
“Jika engkau seorang guru maka hendaklah engkau jaga adab-adab ini, antaranya ialah memperbaiki diri sendiri dengan taqwa sebelum ia menyuruh orang lain, supaya muridnya dapat mencontohi amalannya dan mengambil manfaat daripada percakapannya (ilmunya)”.(Bidayatul Hidayah)

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ALCOHOLIC PERFUME

As far as I’m concern, there are lots of perfume used containing alcohols. I had wonder before; can a person wear perfume that contains alcohol? If so can they pray with that on? I’m seeking for answer with lots of resources.

For information, Alcohol act as a form of intoxicant is not only Haram to drink but is also impure (Najis). This means that when it contacts something pure then the pure item will absorb the impurity and all will become impure. However, the question remains as to whether the alcohol that is used in perfumes is the same alcohol that is used in liquor.

The simple answer after research is that the alcohol used in perfumes and deodorants is namely Phenylethyl (Benzyl) and is manufactured by synthesis from benzene and ethylene oxide and therefore it is not the product which is used in liquids so it would be permissible to use and the clothing or body would not become impure so it could be worn whilst praying Solah.

The alcohol used in intoxicants is generally Ethanol based and is fermented in the process. The Prophet of Allah (may Allah bless him and grant him peace) forbade any form of alcohol fermented using grapes, wheat, barley or dates so if the perfume contained ethanol or fermented alcohol using the above sources then it would be impure and would also make the clothing and body impure. However, in general terms the alcohol used in Benzyl is a by-product not gone through the fermented process and is therefore clean and allowed to be used.

To clarify, the chemical structure of ethanol is C2 H5-OH. The entire alcohol family have one or more Hydroxyl OH group. Benzyl alcohol despite being part of this group is used as a preservative in baby products and can never be used to ferment liquors. There is a clear distinction between ethanol and other types of chemical alcohol, hence it would be permissible to use deodorants, perfumes and shampoos containing alcohol except ethanol and the alcohol derived from grapes or dates, which is in itself Najis (impure) making the body as well as clothing impure!

Therefore based on the above information it is permissible to use perfumes, body sprays etc that contain benzyl alcohol as this is not the same alcohol used in liquors. However, the scholars do state that as far as piety and Taqwa are concerned then one should avoid it unless sure of the contents.

Maksudnya:

Dari Abu Abdullah An-Nu'man bin Basyir r.a. katanya : saya telah mendengar Rasulullah SAW bersabda: "Sesungguhnya yang halal itu terang (jelas) dan yang haram itu terang, dan di antara keduanya pula terdapat pekara-pekara yang syubahat (tidak terang halal atau haramnya) yang tiada diketahui oleh orang ramai. Orang yang memelihara dirinya dari pekara-pekara yang syubahat itu adalah seperti orang yang melindungi agama dan kehormatan dirinya. Orang yang tergelincir ke dalam pekara syubahat itu akan tergelincir masuk ke dalam pekara haram. Laksana seorang pengembala di pinggir sebuah tempat larangan, yang akhirnya lalai dan masuk ia ke dalam tempat larangan itu. Adapun bagi setiap raja sebuah tempat larangan, dan tempat larangan Allah itu adalah pekara-pekara yang diharamkanNya. dan ketahuilah pada setiap jasad itu seketul daging. Andainya ia baik, baiklah seluruh jasad itu dan sekiranya ia rosak maka rosaklah seluruh jasad itu. Itulah hati."(Diriwayatkan oleh Bukari dan Muslim)

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MUSLIM CONTRIBUTION TO CHEMISTRY

Before addressing the subject of Muslim chemistry, however, one crucial matter needs to be raised. It concerns the use of the word Alchemy instead of chemistry. This is another instance of historical corruption fooling so many who have no perception of the depths some scholarship can descend to in order to convey distorted images of aspects of history, such as that of Islamic science.

Alchemy, indeed, is a corrupt translation of the Arabic word Chemia (chemistry,) preceded by the article Al (which means: the), and which the Arabs always use (like the French and others for that matter) in front of their subject such as Al-Tib (medicine) al-Riyadiyat (mathematics) etc... If this was applied to other subjects, it would become al-medicine; al-mathematics, al-geography and so on... Only Baron Carra de Vaux had had the presence of mind to pointing to this, however briefly. Somehow al-Chemy should be translated literally The Chemistry and not Alchemy in English; and La Chimie and not l'alchimie in French. The fact that only Westerners translated or dealt with the subject, followed by rather very respectful or shy Muslim scholars means that this corrupt word of al-chemy has remained, and has become the norm. The reason why alchemy is used instead of chemistry might have another motive behind it.

Chemistry means a modern science; alchemy means the amateur, the occult, the second or third rate. Alchemy belongs to the Muslims; chemistry, of course, does not; instead is the realm of the good. This notion conveyed by some Western scholars, that alchemy ended with the Muslims and chemistry began with the Westerners has no historical ground. The reason is simple: all sciences began in some part of the world, most likely China or the Ancient Middle East, or India, at level: 1, the most basic, and then graduated to levels 2, 3, 4, and higher, through the centuries, until they reached us at the level they are, and will evolve in different places in the future. This is the story of every science, and of every sign of our modern world. Thus, it was not that we had alchemy at one point, and then, with the Europeans it became chemistry. This is a crass notion like much else coming from scholars holding such a view. Chemistry began under one form, associated with occult and similar practices, and then evolved, gradually becoming more refined through the centuries until it took our modern forms and rules. Many elements concourse to support this point. Here they follow.

Muslims Revolutionised Chemistry

First and foremost many of the products or discoveries made by the Muslims have become part of our modern chemical world; in fact were revolutions in the advance of the science. Mathe summarises the legacy of Muslim chemists, which include the discovery of alcohol, nitric and sulphuric acids, silver nitrate and potassium, the determination of the weight of many bodies, the mastery of techniques of sublimation, crystallization and distillation.

Muslim chemistry also took many industrial uses including: tinctures and their applications in tanning and textiles; distillation of plants, of flowers, the making of perfumes and therapeutic pharmacy. More specifically, some such advances that have revolutionised our world are expertly raised by Multhauf. Thus in the De aluminibus, composed in Muslim Spain, (whose author Multhauf does not recognise) but could be Al-Majriti, are described experiments to obtain the chloride of mercury, corrosive sublimate (Hg Cl2), process and outcome which mark the beginning of synthetic chemistry. Multhauf notes indeed that the chloride of mercury obtained did not just become part of the chemist's repertoire but also inspired the discovery of other synthetic substances. Corrosive sublimate is capable of chlorinating other materials, and this, Multhauf, again, notes, marks the beginning of mineral acids. In the field of industrial chemistry and heavy chemicals, Multhauf notes again that one of the greatest advances of the medieval times was the manufacture of alum from `aluminous' rocks, through artificial weathering of alunite, which he describes. And in the same context the Muslims managed to perform the crystallisation of `ammonia alum' (ammonium aluminium sulphate). Multhauf, however, falls in the same trap as many of his colleagues, asserting in his conclusion that it was European Renaissance which gave chemistry a secure and significant place in science, and that with the Muslims all that was, was `alchemy;' and Multhauf states this in full contradiction of what he had just described, and so expertly, and he had himself classified under modern chemistry.

Fair Historians of Chemistry

A scholar who from the initial point gave Islamic chemistry its due, and hardly failed to call it so, was Holmyard. Holmyard, indeed, has the right qualifications to discuss Islamic chemistry, and more than any other scholar, with the exception of Ruska, and also Levey. Holmyard is indeed both a chemist with great reknown, and also an Arabist in training, rightly qualified to look at the science from the expert angles, unlike others, who are either Arabists and so understand little in chemistry, or are experts in chemistry and understand nothing in Arabic. Holmyard notes that the rise and progress of Islamic chemistry is given very little space, and whatever information exists is erroneous and misleading, a fact due partly to Kopp's unfavourable opinion of Islamic chemistry, and the hasty conclusions drawn by Berthelot from his superficial studies of Islamic material. And neither Kopp, nor Berthelot were Arabists, which, as Holmyard notes, makes their conclusions on Muslim chemistry unable to stand the test of criticism as more information is available. Of course, today's scholars can always ignore evidence that has come out since Kopp and Berthelot, and still stick with their misinformation, errors, or distorted statements, and blame such on either one of them.

This tactic is in fact very common amongst scholars writing in any field of history, who shape and reshape events at will and have all the necessary sources and references to justify their writing. Some `scholars' even go as far as blaming the material in the library of their university, stating in their preface or conclusion that any shortcoming in their work was the result of their access to such limited material.To return to Holmyard, in his Makers of Chemistry, tracing the evolution of the science from the very early times until our century, and even if not having at his disposal the vast amount of information many of today's scholars have, he produced an excellent and encompassing, thorough work. It includes none of the usual gaps of centuries one finds with other historians; nor does it include the discrepancies caused by 'sudden', 'enlightened' `miraculous' breakthroughs out of nothing.

Transmission of Chemistry to Europe

Of course Muslim chemistry, like other sciences was heavily translated into Latin, and also into local languages, which explains its spread to Europe (more on this in the chapter on the transfer of Muslim science to Europe). Many of the manuscripts translated have anonymous authors. Of the known ones, Robert of Chester, a twelfth century scholar, translated Liber de compositione alchemise. At about the same time, Hugh of Santalla made the earliest Latin translation of lawh azzabarjad (the Emerald table). Alfred of Sareshel translated the part of Ibn Sinna's Kitab al-Shiffa (the Book of Healing) that deals with chemistry. It is, however, as per usual, the Italian, Gerard of Cremona, who made the more valuable translations of Al-Razi's study and classification of salts and alums (sulphates) and the related operations the De aluminibus et salibus, whose Arabic original is preserved. The many versions of this work had a decisive influence on subsequent operations in the West, more generally on mineralogy; as did others in the formation of the foundations of such science. In fairly recent times, Holmyard, Kraus, and above all Ruska, have devoted considerable focus to Muslim chemistry, much of which, unfortunately, is not accessible to non German speakers, who thus will be deprived from forming a truest picture of Islamic chemistry.

Conclusion

After such an expose, however brief, should we still consider Muslim chemistry as an occult practice called alchemia? Are not many aspects of such science exactly what we have in our modern chemistry? And if this is not enough, here is what Muslims thought of the occult alchemia. Both Ibn Sina and Ibn Khaldoun attacked the experimentalists who sought to turn ordinary metals into precious ones, gold in particular. Ibn Sina, for instance, in The Book of Minerals, denounces the artisans who dye metals in order to give them the outside resemblance of silver and gold. He asserts that fabrication of silver and gold from other metals is `practically impossible and unsustainable from a scientific and philosophical point of view.' Ibn Khaldoun, for his part, denounces the frauds who apply on top of silver jewelry a thin layer of gold, and make other manipulations of metals. To Ibn Khaldoun, the Divine wisdom wanted gold and silver to be rare metals to guarantee profits and wealth. Their disproportionate growth would make transactions useless and would `run contrary to such wisdom.'

It is, thus, time to give Muslim chemistry its due place in history. For that to happen, the concentrated effort of Arabic speaking, able scholars, with some honesty, ought to get on with the task of writing truest accounts of Islamic chemistry in history, do for this science what Rashed, Djebbar and Yuskevitch did for Islamic mathematics, or what al-Hasan and Hill did for Islamic engineering, and what King, Saliba, Kennedy and Samso seek to do for Islamic astronomy, bringing Islamic chemistry out of the slumber others have dug in for it.

This is an extract from a full article found below under Resources.
by: Foundation for Science Technology and Civilisation. Info@fstc.co.uk

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7 GOLONGAN YANG AKAN MENDAPAT LINDUNGAN ARASY-NYA PADA HARI AKHIRAT

Abu Hurairah ra telah meriwayatkan bahawa Rasulullah SAW telah bersabda:” Terdapat 7 golongan yang akan mendapat lindungan arasyNya pada hari yang tiada lindungan melainkan lindungan daripadaNya. Pemimpin yand adil; pemuda yang masanya dihabiskan untuk beribadah kepada Allah SWT; seseorang yang hatinya terpaut pada masjid; 2 lelaki yang berkasih sayang dan bertemu dan berpisah kerana Allah SWT; lelaki yang digoda oleh perempuan cantik dan berpengaruh untuk melakukan maksiat tetapi dia menolak dengan mengatakan Aku Takutkan Allah; seseorang yang bersedekah dan menyembunyikannya sehinggakan tangan kanannya tidak mengetahui apa yang diberikan oleh tangan kirinya; dan seseorang yang mengingati Allah ketika bersendirian sehinggakan mengalir air matanya kerana Allah SWT.”

-Hadith Riwayat Muslim-

1. Pemimpin (imam) yang adil.

Setiap yang dipertanggungjawabkan akan dipersoalkan kembali kelak. Maka bergembiralah kepada para pemimpin yang dapat berlaku adil. Pemimpin termasuklah seorang suami yang memimpin isteri dan anak-anak. Seorang isteri yang memimpin anak-anaknya dan sebagainya.

2. Pemuda yang membesar dalam ibadah kepada Allah.

Naungan Ilahi ini juga dijanjikan kepada lelaki dan perempuan yang sentiasa hidup dalam ibadah kepada Allah. Sentiasa menyedari bahawa Allah melihat segala perbuatannya. Di mana segalanya di bawah kawalan dan naungan Ilahi.

3. Lelaki yang hatinya sentiasa rindukan (teringat-ingatkan) rumah Allah.

Begitu jua bagi lelaki yang hatinya sentiasa rindukan rumah Allah. Tertunggu-tunggu setiap masa untuk beribadah di dalamnya. Baik untuk sembahyang wajib
lima waktu setiap hari dan untuk ibadah lain.

4. Dua orang lelaki yang berkasih sayang kerana Allah bertemu dan berpisah kerana Allah.

Dalam satu hadis Rasulullah bersabda:
“Allah telah mengutuskan malaikat kepada seorang lelaki semasa dalam perjalanan untuk menziarahi saudaranya kerana Allah”.

Lalu malaikat bertanya: “Nak ke mana?” Dijawab: “Aku mahu menziarah saudara ku.”

Tanya malaikat lagi: Untuk apa?” lelaki itu menjawab: Tiada apa-apa tujuan.”

Ditanya lagi: “Apa hubungan dengan kamu?” Lalu dijawab oleh lelaki itu:” Tiada apa-apa hubungan.”

Ditanya lagi: ” Apa budinya kepada kamu?” Dijawab:”Tiada apa-apa pun.”

Ditanya lagi:” Apa tujuannya?” Lelaki itu menjawab:” Aku mencintainya kerana Allah.” Berkata malaikat: sesungguhnya Allah telah mengutusku kepada mu untuk memberitahu bahawa kerana kecintaanmu kepadanya maka ALLAH telah mengizinkan kamu memasuki syurgaNYA.”
(Riwayat Muslim)

Perasaan sayang dan kasih terhadap orang lain bukan kerana ada tujuan lain. Bukan untuk tujuan selainNya, sebaliknya hanya mengharap keredhaan Ilahi. Hanya kerana Allah hubungan ini dieratkan.

5. Lelaki apabila mengingati ALLAH bersendirian menitis airmatanya.

Hadirnya perasaan takut kepada ALLAH walaupun bersendirian sehingga menitis airmatanya. Ianya bukan saja-saja tetapi hadir dari hati yang menginsafi kebesaran ALLAH.

6. Seorang lelaki yang diajak oleh seorang perempuan berdarjat lagi cantik untuk berzina, lalu ia berkata: “Tidak! Aku takutkan ALLAH” (inni akhofullah)

Sesiapa yang takut untuk berbuat kesalahan, takut kepada ALLAH dan azab api neraka akan sentiasa mendapat perlindungan dari-NYA.

7. Lelaki yang bersedekah dan tidak pula dimegah-megahkannya.

Pemberian yang mengharapkan balasan dari Ilahi tidak akan diperbesar-besarkan. sebaliknya akan dilakukan secara tersembunyi. Sehingga digambarkan seolah-olah tangan yang kiri tidak mengetahuinya apa yang disedekahkan oleh tangan kanan. Lupakan kebaikan dan pemberian kita, sebaliknya banyak mengingatkan kesilapan dan kesalah diri kita terhadap ALLAH dan orang lain.

Rebutlah peluang ini, jadilah orang yang beruntung di akhirat. Tiada yang mustahil untuk kita lakukan. Jadilah hambaNYa yang ikhlas dan redha atas segala yang berlaku. Semoga kita semua tergolong dalam golongan orang yang mendapat perlindunganNYA selalu.

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...I M T I H A N...

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