Thought Provoking
One day all the employees reached the office and they saw a big notice on the door on which it was written:
"Yesterday the person who has been hindering your growth
in this company passed away. We invite you to join the funeral
in the room that has been prepared in the gym".
In the beginning, they all got sad for the death of one of their colleagues, but after a while they started getting curious to know, who was that man who hindered their growth of his colleagues and the company itself.
The excitement in the gym was such that security agents were ordered to control the crowd within the room.
The more people reached the coffin, the more the excitement heated up.
Everyone thought: "Who is this guy who was hindering my progress? Well, at least he died!"
One by one the thrilled employees got closer to the coffin, and when they looked inside it, they suddenly became speechless. They stood nearby the coffin, shocked and in silence, as if someone had touched the deepest part of their soul.
There was a mirror inside the coffin: everyone who looked inside it could see himself.
There was also a sign next to the mirror that said:
"There is only one person, who is capable to set limits to your growth:
IT IS YOU.
You are the ONLY person who can revolutionize your life.
You are the only person, who can influence your happiness,
your realization and your success.
You are the ONLY person who can help YOURSELF.
Your life does not change when your boss changes, when your friends change, when your parents change, when your partner changes, when your company changes. Your life changes when YOU change, when you go beyond your limited beliefs, when you realize that you are the ONLY one responsible for your life.
THE MOST IMPORTANT RELATIONSHIP YOU CAN HAVE IS THE ONE YOU HAVE WITH YOURSELF! ".
Examine yourself. Watch yourself. Don't be afraid of difficulties, impossibilities and losses: Be a WINNER, Build Yourself and Your Reality.
The world is like a Mirror. It gives back to anyone the reflection of the thoughts in which one has strongly believed.
The world and your reality are like mirrors lying in a coffin, which show to any individual the death of his divine capability to imagine and create his happiness and his success.
It's the way you face Life that makes the difference.
Have a NICE DAY!
Rabu, 18 Ogos 2010
Inspiration: The wife and the window
A young couple moves into a new neighborhood. The next morning, while they are eating breakfast, the young woman sees her neighbor hang the wash outside.
That laundry is not very clean, she said, she doesn't know how to wash correctly. Perhaps she needs better laundry soap.
Her husband looked on, but remained silent. Every time her neighbor would hang her wash to dry, the young woman would make the same comments.
About one month later, the woman was surprised to see a nice clean wash on the line and said to her husband: "Look! She has learned how to wash correctly. I wonder who taught her this."
The husband said: "I got up early this morning and cleaned our windows!"
And so it is with life: "What we see when watching others depends on the purity of the window through which we look. Before we give any criticism, it might be a good idea to check our state of mind and ask ourselves if we are ready to see the good rather than to be looking for something in the person we are about to judge. "
That laundry is not very clean, she said, she doesn't know how to wash correctly. Perhaps she needs better laundry soap.
Her husband looked on, but remained silent. Every time her neighbor would hang her wash to dry, the young woman would make the same comments.
About one month later, the woman was surprised to see a nice clean wash on the line and said to her husband: "Look! She has learned how to wash correctly. I wonder who taught her this."
The husband said: "I got up early this morning and cleaned our windows!"
And so it is with life: "What we see when watching others depends on the purity of the window through which we look. Before we give any criticism, it might be a good idea to check our state of mind and ask ourselves if we are ready to see the good rather than to be looking for something in the person we are about to judge. "
DARI KEJAHILAN KE ARAH KEIMANAN
Kita seringkali menghukum mereka yang berada didalam 'zaman kegelapan'
seolah-olah 'tiadak ada lagi harapan' untuk berubah. Kadangkala setiap
kali kita melintasi mereka, berbagai kata-kata, sumpahan, hinaan dan
kejian yang kita lontarkan kepada mereka.
'Kompom masuk neraka nih!'
'Macam S**al, dia ingat dia bagus ke? '
Tetapi kadang-kadang kita terlupa, sebenarnya kita sendiri pernah melalui
'zaman kegelapan' yang tersendiri. Ada yang pernah melalui zaman yenkees,
zaman hippies, zaman pop yeh-yeh, zaman rock kapak, zaman kaki judi, zaman
kaki botol, zaman kaki perempuan dan zaman-zaman yang pastinya bukannya
mengikut acuan Islam. Tetapi setelah kita berubah, Insaf, Bertaubat kita
melihat dan menghukum orang lain (mereka yang sedang dalam zaman
kegelapan) seolah-olah kita ni tak pernah buat salah, tak pernah melalui
zaman-zaman kegelapan.
Jangan lupa, sebenarnya kita belum lagi di uji dengan sebenar-benar ujian.
Entah kalau kita diuji sedemikian, bahkan mungkin kita lagi teruk dari apa
yang kita perkatakan.
Patutkah manusia menyangka bahawa mereka akan dibiarkan dengan hanya
berkata: Kami beriman, sedang mereka tidak diuji (dengan sesuatu cubaan)?
Al-Ankabut:2
Sepatutnya, kita hanya membenci perbuatan seseorang tersebut tetapi bukan
orangnya. Kerana siapa tahu, suatu hari nanti dia berubah, boleh jadi dia
lebih baik, lebih alim, lebih soleh/solehah daripada anda? Pasti saja
boleh berlaku. Ana percaya ramai pernah dengar mengenai cerita artis
berubahkan? Yang dahulunya.. isk isk isk .. payah nak cerita.. tetapi
sekarang? Antaranya;
Akil Hayy (ex-Vocalist The Riyadh)
Dulu penyayi Rock, Sekarang Penyayi Nasyid dan Pendakwah Bebas
Azmil Mustafa (Ali Setan)
Dulu pelakon, Sekarang Pendakwah Bebas
Mel (ex-Vocalist Wings)
Dulu penyayi rock, sekarang penyanyi Nasyid
Sani (Ex-Vocalist W.A.R & The Bondage)
Dulu penyayi kumpulan Punk & Skinhead, Sekarang pendakwah bebas.
Wilma (Model dan Pelakon)
Dulu model Seksi, Sekarang bertudung labuh
dan ramai lagi kalau nak sebut mcm Noor Kumalasari, Wardina, Lan A to Z
dan sebagainya. Oleh yang demikian tidak mustahil seseorang itu boleh
berubah menjadi lebih baik.
Seharusnya setiap kali kita jumpa mereka-mereka yang sedang hayut dalam
zaman kegelapan tersebut.. kita tegur-tegurlah secara elok-elok… tunjukkan
akhlak Islam seperti mana akhlak Nabi Muhammad S.A.W.
Terdapat banyak riwayat mengisah mengenai mereka yang memeluk Islam,
akibat terpesona dengan akhlak Nabi Muhammad saw terhadap mereka.. tetapi
kita? berapa ramai yang jauh daripada Islam akibat perangai dan akhlak
kita terhadap mereka. dan yang terakhir jangan lupa berdoa untuk mereka
agar berubah dan terus istiqamah dalam Islam dan jangan lupa doakan juga
untuk diri kita nih.. walaupun ada diantara kita nih tak pernah melalui
sejarah hitam, tetapi apa-apa sahaja boleh berlaku dengan kehendak Allah.
Nabi Muhammad saw selalu berdoa;
يَا مُقَلِّبَ اْلقُـلُوْبِ, ثَبِّتْ قَلْبِيْ عَلَى دِيْنِكَ
'Wahai Dzat yang Membolak-balikkan hati, tetapkanlah hatiku atas agamaMu'
(Sahih, Riwayat al-Tirmizi)
Sesungguhnya Allah itu mampu membolak balikkan hati hambaNya. Daripada
buruk menjadi baik atau daripada baik kepada buruk atau dari buruk kepada
baik kemudian kembali menjadi buruk.
dan kepada mereka yang mempunyai keinginan untuk berubah, berusahalah,
jangan putus asa.. walaupun berat, sukar.. tekadkan azam. InsyaAllah..
Allah akan bantu anda!
Wahai orang-orang yang beriman! Bersabarlah kamu (menghadapi segala
kesukaran dalam mengerjakan perkara-perkara yang berkebajikan) dan
kuatkanlah kesabaran kamu (lebih daripada kesabaran musuh, di medan
perjuangan) dan bersedialah (dengan kekuatan pertahanan di daerah-daerah
sempadan) serta bertakwalah kamu kepada Allah supaya kamu berjaya
(mencapai kemenangan) Ali Imran:200
Sekiranya datang cubaan-cubaan menghalang usaha anda untuk berubah,
bersabarlah.. dan teruskan berjuang dan istiqamah dengan sembahyang dan
berdoa. Pastinya akan ada suara-suara sumbang akan cukup patahkan semangat
anda. Kena kuatkan semangat.. tak payah sedih atau terasa dengan apa yang
orang kata kat kita.
'Janganlah kamu bersikap lemah, dan jgnlah pula kamu bersedih hati,
padahal kamulah org-orang yangg paling tinggi darjatnya, jika kamu
orang-orang yg beriman.'Surah Al-Imran ayat: 139
seolah-olah 'tiadak ada lagi harapan' untuk berubah. Kadangkala setiap
kali kita melintasi mereka, berbagai kata-kata, sumpahan, hinaan dan
kejian yang kita lontarkan kepada mereka.
'Kompom masuk neraka nih!'
'Macam S**al, dia ingat dia bagus ke? '
Tetapi kadang-kadang kita terlupa, sebenarnya kita sendiri pernah melalui
'zaman kegelapan' yang tersendiri. Ada yang pernah melalui zaman yenkees,
zaman hippies, zaman pop yeh-yeh, zaman rock kapak, zaman kaki judi, zaman
kaki botol, zaman kaki perempuan dan zaman-zaman yang pastinya bukannya
mengikut acuan Islam. Tetapi setelah kita berubah, Insaf, Bertaubat kita
melihat dan menghukum orang lain (mereka yang sedang dalam zaman
kegelapan) seolah-olah kita ni tak pernah buat salah, tak pernah melalui
zaman-zaman kegelapan.
Jangan lupa, sebenarnya kita belum lagi di uji dengan sebenar-benar ujian.
Entah kalau kita diuji sedemikian, bahkan mungkin kita lagi teruk dari apa
yang kita perkatakan.
Patutkah manusia menyangka bahawa mereka akan dibiarkan dengan hanya
berkata: Kami beriman, sedang mereka tidak diuji (dengan sesuatu cubaan)?
Al-Ankabut:2
Sepatutnya, kita hanya membenci perbuatan seseorang tersebut tetapi bukan
orangnya. Kerana siapa tahu, suatu hari nanti dia berubah, boleh jadi dia
lebih baik, lebih alim, lebih soleh/solehah daripada anda? Pasti saja
boleh berlaku. Ana percaya ramai pernah dengar mengenai cerita artis
berubahkan? Yang dahulunya.. isk isk isk .. payah nak cerita.. tetapi
sekarang? Antaranya;
Akil Hayy (ex-Vocalist The Riyadh)
Dulu penyayi Rock, Sekarang Penyayi Nasyid dan Pendakwah Bebas
Azmil Mustafa (Ali Setan)
Dulu pelakon, Sekarang Pendakwah Bebas
Mel (ex-Vocalist Wings)
Dulu penyayi rock, sekarang penyanyi Nasyid
Sani (Ex-Vocalist W.A.R & The Bondage)
Dulu penyayi kumpulan Punk & Skinhead, Sekarang pendakwah bebas.
Wilma (Model dan Pelakon)
Dulu model Seksi, Sekarang bertudung labuh
dan ramai lagi kalau nak sebut mcm Noor Kumalasari, Wardina, Lan A to Z
dan sebagainya. Oleh yang demikian tidak mustahil seseorang itu boleh
berubah menjadi lebih baik.
Seharusnya setiap kali kita jumpa mereka-mereka yang sedang hayut dalam
zaman kegelapan tersebut.. kita tegur-tegurlah secara elok-elok… tunjukkan
akhlak Islam seperti mana akhlak Nabi Muhammad S.A.W.
Terdapat banyak riwayat mengisah mengenai mereka yang memeluk Islam,
akibat terpesona dengan akhlak Nabi Muhammad saw terhadap mereka.. tetapi
kita? berapa ramai yang jauh daripada Islam akibat perangai dan akhlak
kita terhadap mereka. dan yang terakhir jangan lupa berdoa untuk mereka
agar berubah dan terus istiqamah dalam Islam dan jangan lupa doakan juga
untuk diri kita nih.. walaupun ada diantara kita nih tak pernah melalui
sejarah hitam, tetapi apa-apa sahaja boleh berlaku dengan kehendak Allah.
Nabi Muhammad saw selalu berdoa;
يَا مُقَلِّبَ اْلقُـلُوْبِ, ثَبِّتْ قَلْبِيْ عَلَى دِيْنِكَ
'Wahai Dzat yang Membolak-balikkan hati, tetapkanlah hatiku atas agamaMu'
(Sahih, Riwayat al-Tirmizi)
Sesungguhnya Allah itu mampu membolak balikkan hati hambaNya. Daripada
buruk menjadi baik atau daripada baik kepada buruk atau dari buruk kepada
baik kemudian kembali menjadi buruk.
dan kepada mereka yang mempunyai keinginan untuk berubah, berusahalah,
jangan putus asa.. walaupun berat, sukar.. tekadkan azam. InsyaAllah..
Allah akan bantu anda!
Wahai orang-orang yang beriman! Bersabarlah kamu (menghadapi segala
kesukaran dalam mengerjakan perkara-perkara yang berkebajikan) dan
kuatkanlah kesabaran kamu (lebih daripada kesabaran musuh, di medan
perjuangan) dan bersedialah (dengan kekuatan pertahanan di daerah-daerah
sempadan) serta bertakwalah kamu kepada Allah supaya kamu berjaya
(mencapai kemenangan) Ali Imran:200
Sekiranya datang cubaan-cubaan menghalang usaha anda untuk berubah,
bersabarlah.. dan teruskan berjuang dan istiqamah dengan sembahyang dan
berdoa. Pastinya akan ada suara-suara sumbang akan cukup patahkan semangat
anda. Kena kuatkan semangat.. tak payah sedih atau terasa dengan apa yang
orang kata kat kita.
'Janganlah kamu bersikap lemah, dan jgnlah pula kamu bersedih hati,
padahal kamulah org-orang yangg paling tinggi darjatnya, jika kamu
orang-orang yg beriman.'Surah Al-Imran ayat: 139
Good Story to share
A kindergarten teacher has decided to let her class play a game. The
teacher told each child in the class to bring along a plastic bag
containing a few potatoes. Each potato will be given a name of a person
that the child hates, so the number of potatoes that a child will put in
his/her plastic bag will depend on the number of people he/she hates.
So when the day came, every child brought some potatoes with the name of
the people he/she hated. Some had 2 potatoes; some 3 while some up to 5
potatoes.
The teacher then told the children to carry with them the potatoes in
the plastic bag wherever they go (even to the toilet) for 1 week.
Days after days passed by, and the children started to complain due to
the unpleasant smell let out by the rotten potatoes. Besides, those
having 5 potatoes also had to carry heavier bags.
After 1 week, the children were relieved because the game had finally
ended.
The teacher asked: "How did you feel while carrying the potatoes with you
for 1 week?" The children let out their frustrations and started
complaining of the trouble that they had to go through having to carry
the heavy and smelly potatoes wherever they go.
Then the teacher told them the hidden meaning behind the game. The
teacher said: "This is exactly the situation when you carry your hatred
for somebody inside your heart. The stench of hatred will contaminate your
heart and you will carry it with you wherever you go. If you cannot
tolerate
the smell of rotten potatoes for just 1 week, can you imagine what is it
like
to have the stench of hatred in your heart for your lifetime???"
Moral of the story:
Throw away any hatred for anyone from your heart so that you will not
carry sins for a life time. Forgiving others is the best attitude to take!
Life is to be fortified by many friendships.
To love & to be loved is the greatest happiness.
Fate determines who comes into our lives.
The heart determines who stays...
teacher told each child in the class to bring along a plastic bag
containing a few potatoes. Each potato will be given a name of a person
that the child hates, so the number of potatoes that a child will put in
his/her plastic bag will depend on the number of people he/she hates.
So when the day came, every child brought some potatoes with the name of
the people he/she hated. Some had 2 potatoes; some 3 while some up to 5
potatoes.
The teacher then told the children to carry with them the potatoes in
the plastic bag wherever they go (even to the toilet) for 1 week.
Days after days passed by, and the children started to complain due to
the unpleasant smell let out by the rotten potatoes. Besides, those
having 5 potatoes also had to carry heavier bags.
After 1 week, the children were relieved because the game had finally
ended.
The teacher asked: "How did you feel while carrying the potatoes with you
for 1 week?" The children let out their frustrations and started
complaining of the trouble that they had to go through having to carry
the heavy and smelly potatoes wherever they go.
Then the teacher told them the hidden meaning behind the game. The
teacher said: "This is exactly the situation when you carry your hatred
for somebody inside your heart. The stench of hatred will contaminate your
heart and you will carry it with you wherever you go. If you cannot
tolerate
the smell of rotten potatoes for just 1 week, can you imagine what is it
like
to have the stench of hatred in your heart for your lifetime???"
Moral of the story:
Throw away any hatred for anyone from your heart so that you will not
carry sins for a life time. Forgiving others is the best attitude to take!
Life is to be fortified by many friendships.
To love & to be loved is the greatest happiness.
Fate determines who comes into our lives.
The heart determines who stays...
Beauty of Mathematics
Beauty of Mathematics
Give some time to look at these (below) wonders of Mathematics.
Look at the beauty, symmetry and revelation of Maths.
Beauty of Maths!
1 x 8 + 1 = 9
12 x 8 + 2 = 98
123 x 8 + 3 = 987
1234 x 8 + 4 = 9876
12345 x 8 + 5 = 98765
123456 x 8 + 6 = 987654
1234567 x 8 + 7 = 9876543
12345678 x 8 + 8 = 98765432
123456789 x 8 + 9 = 987654321
1 x 9 + 2 = 11
12 x 9 + 3 = 111
123 x 9 + 4 = 1111
1234 x 9 + 5 = 11111
12345 x 9 + 6 = 111111
123456 x 9 + 7 = 1111111
1234567 x 9 + 8 = 11111111
12345678 x 9 + 9 = 111111111
123456789 x 9 +10= 1111111111
9 x 9 + 7 = 88
98 x 9 + 6 = 888
987 x 9 + 5 = 8888
9876 x 9 + 4 = 88888
98765 x 9 + 3 = 888888
987654 x 9 + 2 = 8888888
9876543 x 9 + 1 = 88888888
98765432 x 9 + 0 = 888888888
Brilliant, isn't it?
And look at this symmetry:
1 x 1 = 1
11 x 11 = 121
111 x 111 = 12321
1111 x 1111 = 1234321
11111 x 11111 = 123454321
111111 x 111111 = 12345654321
1111111 x 1111111 = 1234567654321
11111111 x 11111111 = 123456787654321
111111111 x 111111111=123456789 87654321
Now, take a look at this...
101%
From a strictly mathematical viewpoint:
What Equals 100%? What does it mean to give MORE than 100%?
Ever wonder about those people who say they are giving more than 100%?
We have all been in situations where someone wants you to GIVE OVER 100%.
How about ACHIEVING 101%?
What equals 100% in life?
Here's a little mathematical formula that might help answer these
questions:
If:
A B C D E F G H I J K L M N O P Q R S T U V W X Y Z
Is represented as:
1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26.
Then:
H-A-R-D-W-O- R- K is equal to
8+1+18+4+23 + 15+18+11 = 98%
And:
K-N-O-W-L-E- D-G-E is equal to
11+14+15+23+ 12+5+4+7+ 5 = 96%
But:
A-T-T-I-T-U- D-E is equal to
1+20+20+9+20+ 21+4+5 = 100%
THEN, look how far the love of God will take you:
L-O-V-E- O-F-G-O-D is equal to
12+15+22+5+15+ 6+7+15+4 = 101%
Therefore, one can conclude with mathematical certainty that:
While Hard Work and Knowledge will get you close, and Attitude will get you there, It's the Love of God that will put you over the top!
Give some time to look at these (below) wonders of Mathematics.
Look at the beauty, symmetry and revelation of Maths.
Beauty of Maths!
1 x 8 + 1 = 9
12 x 8 + 2 = 98
123 x 8 + 3 = 987
1234 x 8 + 4 = 9876
12345 x 8 + 5 = 98765
123456 x 8 + 6 = 987654
1234567 x 8 + 7 = 9876543
12345678 x 8 + 8 = 98765432
123456789 x 8 + 9 = 987654321
1 x 9 + 2 = 11
12 x 9 + 3 = 111
123 x 9 + 4 = 1111
1234 x 9 + 5 = 11111
12345 x 9 + 6 = 111111
123456 x 9 + 7 = 1111111
1234567 x 9 + 8 = 11111111
12345678 x 9 + 9 = 111111111
123456789 x 9 +10= 1111111111
9 x 9 + 7 = 88
98 x 9 + 6 = 888
987 x 9 + 5 = 8888
9876 x 9 + 4 = 88888
98765 x 9 + 3 = 888888
987654 x 9 + 2 = 8888888
9876543 x 9 + 1 = 88888888
98765432 x 9 + 0 = 888888888
Brilliant, isn't it?
And look at this symmetry:
1 x 1 = 1
11 x 11 = 121
111 x 111 = 12321
1111 x 1111 = 1234321
11111 x 11111 = 123454321
111111 x 111111 = 12345654321
1111111 x 1111111 = 1234567654321
11111111 x 11111111 = 123456787654321
111111111 x 111111111=123456789 87654321
Now, take a look at this...
101%
From a strictly mathematical viewpoint:
What Equals 100%? What does it mean to give MORE than 100%?
Ever wonder about those people who say they are giving more than 100%?
We have all been in situations where someone wants you to GIVE OVER 100%.
How about ACHIEVING 101%?
What equals 100% in life?
Here's a little mathematical formula that might help answer these
questions:
If:
A B C D E F G H I J K L M N O P Q R S T U V W X Y Z
Is represented as:
1 2 3 4 5 6 7 8 9 10 11 12 13 14 15 16 17 18 19 20 21 22 23 24 25 26.
Then:
H-A-R-D-W-O- R- K is equal to
8+1+18+4+23 + 15+18+11 = 98%
And:
K-N-O-W-L-E- D-G-E is equal to
11+14+15+23+ 12+5+4+7+ 5 = 96%
But:
A-T-T-I-T-U- D-E is equal to
1+20+20+9+20+ 21+4+5 = 100%
THEN, look how far the love of God will take you:
L-O-V-E- O-F-G-O-D is equal to
12+15+22+5+15+ 6+7+15+4 = 101%
Therefore, one can conclude with mathematical certainty that:
While Hard Work and Knowledge will get you close, and Attitude will get you there, It's the Love of God that will put you over the top!
Mental Feng Shui
Mental Feng Shui
This is without a doubt one of the nicest good luck forwards I have received. Hope it works for you -- and me!
There's some mighty fine advice in these words. This Lotus Touts has been sent to you for good luck from the Anthony Robbins organization. It has been sent around the world ten times so far.
ONE. Give people more than they expect and do it cheerfully.
TWO. Marry a man/woman you love to talk to. As you get older, their conversational skills will be as important as any other.
THREE. Don't believe all you hear, spend all you have or sleep all you want.
FOUR. When you say, 'I love you,' mean it.
FIVE. When you say, 'I'm sorry,' look the person in the eye.
SIX. Be engaged at least six months before you get married.
SEVEN. Believe in love at first sight.
EIGHT. Never laugh at anyone's dreams. People who don't have dreams don't have much.
NINE. Love deeply and passionately. You might get hurt but it's the only way to live life completely.
TEN.. In disagreements, fight fairly. No name calling.
ELEVEN. Don't judge people by their relatives.
TWELVE. Talk slowly but think quickly.
THIRTEEN! . When someone asks you a question you don't want to answer, smile and ask, 'Why do you want to know?'
FOURTEEN. Remember that great love and great achievements involve great risk.
FIFTEEN. Say 'bless you' when you hear someone sneeze.
SIXTEEN. When you lose, don't lose the lesson.
SEVENTEEN. Remember the three R's: Respect for self; Respect for others; and Responsibility for all your actions.
EIGHTEEN.
NINETEEN. When you realize you've made a mistake, take immediate steps to correct it.
TWENTY. Smile when picking up the phone. The caller will hear it in your voice.
TWENTY- ONE. Spend some time alone.
A true friend is someone who reaches for your hand and touches your heart.
This is without a doubt one of the nicest good luck forwards I have received. Hope it works for you -- and me!
There's some mighty fine advice in these words. This Lotus Touts has been sent to you for good luck from the Anthony Robbins organization. It has been sent around the world ten times so far.
ONE. Give people more than they expect and do it cheerfully.
TWO. Marry a man/woman you love to talk to. As you get older, their conversational skills will be as important as any other.
THREE. Don't believe all you hear, spend all you have or sleep all you want.
FOUR. When you say, 'I love you,' mean it.
FIVE. When you say, 'I'm sorry,' look the person in the eye.
SIX. Be engaged at least six months before you get married.
SEVEN. Believe in love at first sight.
EIGHT. Never laugh at anyone's dreams. People who don't have dreams don't have much.
NINE. Love deeply and passionately. You might get hurt but it's the only way to live life completely.
TEN.. In disagreements, fight fairly. No name calling.
ELEVEN. Don't judge people by their relatives.
TWELVE. Talk slowly but think quickly.
THIRTEEN! . When someone asks you a question you don't want to answer, smile and ask, 'Why do you want to know?'
FOURTEEN. Remember that great love and great achievements involve great risk.
FIFTEEN. Say 'bless you' when you hear someone sneeze.
SIXTEEN. When you lose, don't lose the lesson.
SEVENTEEN. Remember the three R's: Respect for self; Respect for others; and Responsibility for all your actions.
EIGHTEEN.
NINETEEN. When you realize you've made a mistake, take immediate steps to correct it.
TWENTY. Smile when picking up the phone. The caller will hear it in your voice.
TWENTY- ONE. Spend some time alone.
A true friend is someone who reaches for your hand and touches your heart.
Petua Mencuci Hati oleh Datuk Dr Haji Fadzilah Kamsah
Segala aspek kehidupan ini bermula daripada hati. Oleh itu di bawah ini adabeberapa cara bagaimana hendak mencuci hati. Diolah oleh pakar motivasi
Datuk Dr. Haji Fadzilah Kamsah.
1. Dirikan solat dan banyakkan berdo'a - Ini adalah salah satu
kaedah yang sungguh berkesan. Semasa berdo'a turut katakan "Ya,Allah
jadikan hatiku bersih"
2. Selawat keatas Nabi Muhammad s.a.w paling minima 100 X sebelum
tidur - Ini merupakan satu pelaburan yang mudah dan murah. Disamping
dosa-dosa diampunkan, otak tenang, murah rezeki, orang sayangkan kita dan
mencetuskan semua perkara kebaikan.
3. Solat taubat - Selain daripada memohon keampunan, dapat mencuci
hati dan menenangkan minda.
4. Membaca Al-Quran - Selain dapat mencuci hati juga menenangkan
jiwa, penyembuh, penenang, terapi. Sekurang- kurangnya bacalah
"Qulhu-allah" sebanyak 3X.
5. Berma'af-ma'afan sesama kawan setiap hari - Semasa meminta maaf
perlu sebutkan.
6. Bisikan kepada diri perkara yang positif - Jangan sesekali
mengkritik, kutuk diri sendiri, merendah-rendahkan kebolehan diri sendiri.
katakan lah "Aku sebenarnya......(perkara yang elok-elok belaka)
7. Program minda/cuci minda - Paling baik pada waktu malam sebelum
tidur, senyum, pejam mata, katakan di dalam hati "Ya, Allah cuci otak aku,
cuci hatiku, esok aku nak jadi baik, berjaya, ceria, bersemangat, aktif,
positif". Menurut kajian saikologi, apa yang disebut sebelum tidur dapat
dirakamkan sepanjang tidur sehingga keesokan harinya - CUBALAH!!).
8. Berpuasa - Sekiranya dalam berpuasa terhindar dari melakukan
perkara-perkara kejahatan.
9. Cuba ingat tentang mati (Sekiranya hendak melakukan sesuatu
kejahatan, tidak sampai hati kerana bimbang akan mati bila- bila masa).
10. Kekalkan wuduk.
11. Bersedekah.
12. Belanja orang makan.
13. Jaga makanan - jangan makan makanan yang subhat.
14. Berkawan dengan ulama.
15. Berkawan dengan orang miskin (menginsafi).
16. Pesan pada orang, jadi baik.
17. Menjaga pacaindera (mata, telinga, mulut...dsb), jangan dengar
orang mengumpat.
Datuk Dr. Haji Fadzilah Kamsah.
1. Dirikan solat dan banyakkan berdo'a - Ini adalah salah satu
kaedah yang sungguh berkesan. Semasa berdo'a turut katakan "Ya,Allah
jadikan hatiku bersih"
2. Selawat keatas Nabi Muhammad s.a.w paling minima 100 X sebelum
tidur - Ini merupakan satu pelaburan yang mudah dan murah. Disamping
dosa-dosa diampunkan, otak tenang, murah rezeki, orang sayangkan kita dan
mencetuskan semua perkara kebaikan.
3. Solat taubat - Selain daripada memohon keampunan, dapat mencuci
hati dan menenangkan minda.
4. Membaca Al-Quran - Selain dapat mencuci hati juga menenangkan
jiwa, penyembuh, penenang, terapi. Sekurang- kurangnya bacalah
"Qulhu-allah" sebanyak 3X.
5. Berma'af-ma'afan sesama kawan setiap hari - Semasa meminta maaf
perlu sebutkan.
6. Bisikan kepada diri perkara yang positif - Jangan sesekali
mengkritik, kutuk diri sendiri, merendah-rendahkan kebolehan diri sendiri.
katakan lah "Aku sebenarnya......(perkara yang elok-elok belaka)
7. Program minda/cuci minda - Paling baik pada waktu malam sebelum
tidur, senyum, pejam mata, katakan di dalam hati "Ya, Allah cuci otak aku,
cuci hatiku, esok aku nak jadi baik, berjaya, ceria, bersemangat, aktif,
positif". Menurut kajian saikologi, apa yang disebut sebelum tidur dapat
dirakamkan sepanjang tidur sehingga keesokan harinya - CUBALAH!!).
8. Berpuasa - Sekiranya dalam berpuasa terhindar dari melakukan
perkara-perkara kejahatan.
9. Cuba ingat tentang mati (Sekiranya hendak melakukan sesuatu
kejahatan, tidak sampai hati kerana bimbang akan mati bila- bila masa).
10. Kekalkan wuduk.
11. Bersedekah.
12. Belanja orang makan.
13. Jaga makanan - jangan makan makanan yang subhat.
14. Berkawan dengan ulama.
15. Berkawan dengan orang miskin (menginsafi).
16. Pesan pada orang, jadi baik.
17. Menjaga pacaindera (mata, telinga, mulut...dsb), jangan dengar
orang mengumpat.
Rombak pembelajaran pendidikan Islam
Rombak pembelajaran pendidikan Islam
Oleh ANUAR AHMAD
ISLAM berkembang di negara ini sejak lebih 700 tahun lalu. Islam berkembang daripada tauhid dan ibadah hinggalah meliputi aspek perundangan, ekonomi, politik dan budaya hidup.
Kemuncak kepada peneguhan ajaran Islam di negara ini ialah apabila Islam diisytiharkan sebagai agama rasmi Persekutuan Malaysia, termaktub di dalam Perlembagaan negara.
Oleh itu, segala dasar dan perancangan membangunkan negara sentiasa dilandaskan kepada ajaran Islam sebagai garis panduan.
Maka Rukun Negara, Dasar Kebudayaan Kebangsaan, Dasar Pendidikan Kebangsaan serta Falsafah Pendidikan dibentuk berteraskan kepada konsep kehidupan yang disyariatkan dalam Islam.
Selari dengan ajaran Islam sebagai cara hidup, anak-anak masyarakat Melayu khasnya mula didedahkan kepada pendidikan Islam sejak awal usia. Pendidikan Islam sering mendapat cabaran daripada pelbagai pihak namun atas usaha dan perjuangan para pemerintah Melayu dan para ulama, Islam terus berkembang dan menjadi identiti kepada orang Melayu di negara ini.
Jika dahulu perkembangan Islam mendapat tentangan daripada penjajahan Portugis, Belanda dan Inggeris, kini walaupun sudah merdeka pengaruh kuat kolonial masih tidak banyak mengubah persepsi dan minda masyarakat negara ini.
Rakyat negara ini telah dibentuk untuk mempercayai bahawa budaya Barat itu moden dan "moden itu adalah kemajuan atau pembangunan". Maka menerima unsur dan nilai budaya masyarakat Barat bermakna kita sedang menerima pemodenan dan kualiti hidup.
Sehingga kini sangat sukar untuk generasi muda menerima bahawa ada nilai serta budaya hidup lain selain budaya masyarakat Barat.
Hari ini pendidikan Islam sedang menerima cabaran baru serba hebat sekali. Kajian mendapati kebanyakan pelajar melihat pendidikan agama Islam hanyalah sebagai satu daripada mata pelajaran untuk peperiksaan. Pendidikan agama Islam diletakkan sama tarafnya dengan pendidikan lain seperti matematik, ekonomi atau sains.
Pendidikan Islam tidak lagi diterima sebagai ilmu asas untuk memahami mengapa seseorang insan dicipta dan dilahirkan ke dunia ini. Pendidikan Islam menjadi semakin sempit maksudnya sama ada daripada segi definisi dan juga ruang lingkup pembelajarannya.
Tentulah ini berlaku kerana sesetengah perancang kurikulum sendiri mungkin turut tertutup 'mata hati' apabila hanya melihat pendidikan Islam sebagai satu subjek sekolah semata-mata. Malang sekali nasib pendidikan Islam di negara ini.
Penulis kebetulan ke Johor Baru baru-baru ini atas urusan rasmi dan berpeluang meninjau kegiatan remaja di Pantai Lido hingga ke Danga Bay selepa disarankan oleh seorang rakan.
Kami menyusur perlahan dengan kereta sepanjang Pantai Lido bermula dari Jalan Stulang Laut. Benar seperti kata kawan penulis, walaupun jam sudah pukul 1 pagi, masih ramai muda-mudi Melayu - yang kita pasti beragama Islam - melepak di situ.
Mereka berpakaian agak keterlaluan. Kumpulan remaja itu kebanyakannya dalam lingkungan umur belasan tahun dan kelihatan bercampur bebas antara lelaki dan perempuan.
Sesekali terdengar jeritan maki-hamun sesama mereka sebagai tanda "kasih sayang" antara kawan. Melihat tindak tanduk mereka, andaian awal kebiasaannya ialah "mereka merupakan pelajar yang terpinggir atau tercicir persekolahan".
Pakar-pakar pendidikan umumnya bersetuju bahawa bagi setiap kumpulan pelajar di sesebuah negara, biasanya akan terdapat 5 hingga 10 peratus pelajarnya akan tercicir dan gagal dalam persekolahan mereka.
Maka jika kita mempunyai lima juta pelajar di seluruh negara masa kini, andaian itu akan meliputi lebih kurang 500,000 pelajar termasuk dalam kumpulan "tertinggal, tercicir atau gagal" itu.
Adalah sangat membazir jika sumber manusia seramai itu dibiarkan begitu sahaja. Malah tidak mustahil jika tiada usaha untuk membetulkan kehidupan mereka. Kerajaan terpaksa mengeluarkan peruntukan yang besar untuk menguruskan pemulihan jika kumpulan itu terlibat dalam penagihan dadah, pelacuran dan gejala sosial.
Jelas banyak yang tidak kena dengan pengamalan pengajaran dan pembelajaran pendidikan agama Islam di dalam sistem pendidikan negara ini.
Kurikulum yang dirangka menunjukkan kesepaduan antara ibadah, tauhid, fiqah, sejarah dan pengajian al-Quran serta ditambah lagi dengan program J-QAF dan KAFA. Namun pedagogi pendidikan Islam tidak banyak berubah sejak sekian lama.
R.O Winstead ialah seorang pegawai British yang kemudiannya dilantik menjadi Pesuruhjaya Pendidikan Malaya pada 1923. Semasa melawat sekolah-sekolah Melayu yang melaksanakan pendidikan Islam, beliau pernah merekodkan bahawa anak-anak Melayu yang belajar di dalam kelas agama biasanya diminta menghafal ayat-ayat al-Quran tanpa perlu tahu dan faham makna ayat-ayat tersebut.
Kata Winstead, mereka menghafal sahaja dan sebenarnya buta huruf kerana tidak belajar dan memahami bahasa Arab.
Amalan penghafalan ini juga berkembang bukan sahaja dalam pengajian bacaan al-Quran tetapi juga melibatkan pendidikan hukum Islam berkaitan kehidupan.
Walaupun menghafal adalah sesuatu konsep pendidikan yang baik tetapi secara kognitifnya penghafalan tidak mengembangkan pemikiran logik dan kritikal.
Oleh itu, apabila seseorang pelajar berdepan dengan situasi baru, ilmu hafalan tidak banyak membantu untuk menyelesaikan masalah tersebut. Maka ilmu logik serta kritis juga perlu dibangunkan di dalam diri pelajar melalui pendidikan Islam.
Begitu juga amalan pengajaran pendidikan Islam yang disampaikan kepada pelajar hari ini. Ia lebih menjurus kepada peperiksaan dan meminggirkan kepentingan memahami agama Islam untuk kehidupan di dunia dan akhirat. Sama ada percaya atau tidak, sekarang individu remaja Melayu Islam akan merasa kurang senang apabila dinasihat berkaitan agama.
Misalnya nasihat supaya jangan meninggalkan solat lima waktu atau pun supaya menutup aurat. Ia dianggap terlalu peribadi dan tidak layak disentuh oleh orang lain. Malah ada di antaranya yang cuba menjauhkan diri apabila ditegur atau dinasihati untuk kali kedua dan seterusnya.
Pemikiran bahawa agama adalah urusan peribadi juga akan membantutkan proses pengajaran dan pembelajaran di sekolah.
Asas kepada masalah ini adalah kurangnya penekanan kepada pengajaran untuk membina kepercayaan kepada Tuhan yang Esa. Memang jika ditanya kepada orang Melayu yang diketahui tidak bersolat, berzina atau minum arak adakah mereka Islam? Maka jawapannya: "Saya orang Islam."
Malangnya Islam seseorang itu hanya pada mulut sedangkan hatinya "meragui" keesaan Allah. Kalau mereka masih percaya dengan keesaan Tuhan, masakan mereka sanggup untuk mengingkari perintah-Nya dan terus melakukan larangan Allah. Maka, soal tauhid ini sangat penting dimulakan sejak di sekolah rendah lagi.
Hari ini guru-guru agama atau boleh disebut "ustaz dan ustazah" sekadar menumpukan kepada pendidikan Islam atas tujuan peperiksaan. Sama ada mereka sedar atau tidak, inilah yang sedang berlaku.
Di sebalik kandungan kurikulum yang agak luas dan sukar dihabiskan sebelum hujung tahun, pendidikan Islam juga lebih cenderung mengemukakan penilaian di dalam peperiksaan berbentuk penilaian kognitif, tidak menganjurkan pemikiran meta kognitif apatah lagi tahap kognitif epidemik. Maksud peta kognitif ialah pendidikan Islam yang menumpukan kepada pemikiran "mengapa sesuatu perlakuan itu betul atau salah?''
Sementara pemikiran kognitif epidemik pula menumpukan kepada persoalan jika telah diketahui dan difahami bahawa sesuatu perlakuan itu, maka bagaimana untuk memastikan nilai betul tersebut dikekalkan? Begitu juga jika telah diketahui bahawa sesuatu tindakan itu salah bagaimana perbuatan salah itu perlu dihentikan sama sekali.
Tidak cukup dengan hanya memberitahu pelajar tentang dosa besar serta pembalasan kepada penzina di akhirat. Pengajar juga perlu menjelaskan kesan buruk zina sejak di dunia lagi. Selain mendatangkan penyakit kelamin yang berjangkit akibat perbuatan zina, kewujudan anak-anak luar nikah juga perlu dijelaskan kepada pelajar.
Maka ilmu pendidikan Islam tidak hanya terhad kepada pendidikan dosa dan pahala tetapi juga merangkumi kefahaman biologi manusia serta sains pembiakan manusia. Begitu juga dengan pendidikan kesihatan dan seksual manusia.
Begitu juga apabila pelajar belajar konsep riba dan judi dalam Islam. Tidak cukup dengan menjelaskan bahawa hukuman kepada pemakan riba di akhirat nanti ialah "menelan bara api" sahaja. Pembalasan yang berat ini memang perlu untuk tujuan pendidikan akhirat.
Namun pelajar juga harus difahamkan mengapa riba diharamkan. Selain masalah penindasan disebabkan oleh riba, ekonomi negara juga boleh menjadi tidak stabil akibat spekulasi untuk mendapat untung hasil riba dan ramalan seperti perjudian dan loteri.
Banyak lagi perkara yang melibatkan pendidikan Islam yang perlu dikaji semula. Malah sistem persekolahan berasasakan pendidikan Islam yang tidak selaras juga banyak menimbulkan isu kepada masyarakat.
Kita mempunyai sekurang-kurangnya lima jenis sekolah yang mendidik ilmu Islam kepada pelajar. Selain sekolah agama persekutuan, setiap negeri juga mempunyai sekolah agama negeri. Selain itu terdapat juga sekolah agama rakyat yang sebahagiannya dibiayai oleh kerajaan negeri. Terdapat juga sekolah agama persendirian. Begitu juga sekolah tahfiz dan sekolah pondok yang masih beroperasi di beberapa buah negeri.
Mengapa kita perlu ada begitu banyak aliran sekolah untuk mengajarkan pendidikan Islam? Jika pendidikan Islam itu sangat penting dan asas kepada semua pelajar Islam, ada baik semua sekolah ini diselaraskan di bawah satu nama atau satu bumbung sahaja.
Selain kualiti guru serta peruntukan yang lebih berkesan, penyelarasan sekolah-sekolah ini juga akan membantu kerajaan memantau perkembangan para pelajar secara terus dan terancang.
Konsep dan pemahaman tentang pendidikan Islam harus berubah jika ingin menjadikan pendidikan Islam lebih daripada sekadar mata pelajaran untuk tujuan penilaian dalam peperiksaan semata-mata.
Cara pengajaran serta tugasan guru juga harus dikaji semula jika kita ingin melihat pelajar menerima pengajaran pendidikan Islam sebagai sesuatu yang penting dan perlu di di dunia dan akhirat.
Maka, walau bagaimana murni dan syumul agama Islam ini, jika sistem pendidikannya gagal mengaturkan rancangan dan strategi terbaik dalam menyampaikan ajarannya di bilik darjah, lama-kelamaan pelajar yang masih mentah ini akan mengambil mudah pendekatan "Islam sebagai cara hidup".
PENULIS ialah Pensyarah Sosiologi Pendidikan, Fakulti Pendidikan, Universiti Kebangsaan Malaysia.
Oleh ANUAR AHMAD
ISLAM berkembang di negara ini sejak lebih 700 tahun lalu. Islam berkembang daripada tauhid dan ibadah hinggalah meliputi aspek perundangan, ekonomi, politik dan budaya hidup.
Kemuncak kepada peneguhan ajaran Islam di negara ini ialah apabila Islam diisytiharkan sebagai agama rasmi Persekutuan Malaysia, termaktub di dalam Perlembagaan negara.
Oleh itu, segala dasar dan perancangan membangunkan negara sentiasa dilandaskan kepada ajaran Islam sebagai garis panduan.
Maka Rukun Negara, Dasar Kebudayaan Kebangsaan, Dasar Pendidikan Kebangsaan serta Falsafah Pendidikan dibentuk berteraskan kepada konsep kehidupan yang disyariatkan dalam Islam.
Selari dengan ajaran Islam sebagai cara hidup, anak-anak masyarakat Melayu khasnya mula didedahkan kepada pendidikan Islam sejak awal usia. Pendidikan Islam sering mendapat cabaran daripada pelbagai pihak namun atas usaha dan perjuangan para pemerintah Melayu dan para ulama, Islam terus berkembang dan menjadi identiti kepada orang Melayu di negara ini.
Jika dahulu perkembangan Islam mendapat tentangan daripada penjajahan Portugis, Belanda dan Inggeris, kini walaupun sudah merdeka pengaruh kuat kolonial masih tidak banyak mengubah persepsi dan minda masyarakat negara ini.
Rakyat negara ini telah dibentuk untuk mempercayai bahawa budaya Barat itu moden dan "moden itu adalah kemajuan atau pembangunan". Maka menerima unsur dan nilai budaya masyarakat Barat bermakna kita sedang menerima pemodenan dan kualiti hidup.
Sehingga kini sangat sukar untuk generasi muda menerima bahawa ada nilai serta budaya hidup lain selain budaya masyarakat Barat.
Hari ini pendidikan Islam sedang menerima cabaran baru serba hebat sekali. Kajian mendapati kebanyakan pelajar melihat pendidikan agama Islam hanyalah sebagai satu daripada mata pelajaran untuk peperiksaan. Pendidikan agama Islam diletakkan sama tarafnya dengan pendidikan lain seperti matematik, ekonomi atau sains.
Pendidikan Islam tidak lagi diterima sebagai ilmu asas untuk memahami mengapa seseorang insan dicipta dan dilahirkan ke dunia ini. Pendidikan Islam menjadi semakin sempit maksudnya sama ada daripada segi definisi dan juga ruang lingkup pembelajarannya.
Tentulah ini berlaku kerana sesetengah perancang kurikulum sendiri mungkin turut tertutup 'mata hati' apabila hanya melihat pendidikan Islam sebagai satu subjek sekolah semata-mata. Malang sekali nasib pendidikan Islam di negara ini.
Penulis kebetulan ke Johor Baru baru-baru ini atas urusan rasmi dan berpeluang meninjau kegiatan remaja di Pantai Lido hingga ke Danga Bay selepa disarankan oleh seorang rakan.
Kami menyusur perlahan dengan kereta sepanjang Pantai Lido bermula dari Jalan Stulang Laut. Benar seperti kata kawan penulis, walaupun jam sudah pukul 1 pagi, masih ramai muda-mudi Melayu - yang kita pasti beragama Islam - melepak di situ.
Mereka berpakaian agak keterlaluan. Kumpulan remaja itu kebanyakannya dalam lingkungan umur belasan tahun dan kelihatan bercampur bebas antara lelaki dan perempuan.
Sesekali terdengar jeritan maki-hamun sesama mereka sebagai tanda "kasih sayang" antara kawan. Melihat tindak tanduk mereka, andaian awal kebiasaannya ialah "mereka merupakan pelajar yang terpinggir atau tercicir persekolahan".
Pakar-pakar pendidikan umumnya bersetuju bahawa bagi setiap kumpulan pelajar di sesebuah negara, biasanya akan terdapat 5 hingga 10 peratus pelajarnya akan tercicir dan gagal dalam persekolahan mereka.
Maka jika kita mempunyai lima juta pelajar di seluruh negara masa kini, andaian itu akan meliputi lebih kurang 500,000 pelajar termasuk dalam kumpulan "tertinggal, tercicir atau gagal" itu.
Adalah sangat membazir jika sumber manusia seramai itu dibiarkan begitu sahaja. Malah tidak mustahil jika tiada usaha untuk membetulkan kehidupan mereka. Kerajaan terpaksa mengeluarkan peruntukan yang besar untuk menguruskan pemulihan jika kumpulan itu terlibat dalam penagihan dadah, pelacuran dan gejala sosial.
Jelas banyak yang tidak kena dengan pengamalan pengajaran dan pembelajaran pendidikan agama Islam di dalam sistem pendidikan negara ini.
Kurikulum yang dirangka menunjukkan kesepaduan antara ibadah, tauhid, fiqah, sejarah dan pengajian al-Quran serta ditambah lagi dengan program J-QAF dan KAFA. Namun pedagogi pendidikan Islam tidak banyak berubah sejak sekian lama.
R.O Winstead ialah seorang pegawai British yang kemudiannya dilantik menjadi Pesuruhjaya Pendidikan Malaya pada 1923. Semasa melawat sekolah-sekolah Melayu yang melaksanakan pendidikan Islam, beliau pernah merekodkan bahawa anak-anak Melayu yang belajar di dalam kelas agama biasanya diminta menghafal ayat-ayat al-Quran tanpa perlu tahu dan faham makna ayat-ayat tersebut.
Kata Winstead, mereka menghafal sahaja dan sebenarnya buta huruf kerana tidak belajar dan memahami bahasa Arab.
Amalan penghafalan ini juga berkembang bukan sahaja dalam pengajian bacaan al-Quran tetapi juga melibatkan pendidikan hukum Islam berkaitan kehidupan.
Walaupun menghafal adalah sesuatu konsep pendidikan yang baik tetapi secara kognitifnya penghafalan tidak mengembangkan pemikiran logik dan kritikal.
Oleh itu, apabila seseorang pelajar berdepan dengan situasi baru, ilmu hafalan tidak banyak membantu untuk menyelesaikan masalah tersebut. Maka ilmu logik serta kritis juga perlu dibangunkan di dalam diri pelajar melalui pendidikan Islam.
Begitu juga amalan pengajaran pendidikan Islam yang disampaikan kepada pelajar hari ini. Ia lebih menjurus kepada peperiksaan dan meminggirkan kepentingan memahami agama Islam untuk kehidupan di dunia dan akhirat. Sama ada percaya atau tidak, sekarang individu remaja Melayu Islam akan merasa kurang senang apabila dinasihat berkaitan agama.
Misalnya nasihat supaya jangan meninggalkan solat lima waktu atau pun supaya menutup aurat. Ia dianggap terlalu peribadi dan tidak layak disentuh oleh orang lain. Malah ada di antaranya yang cuba menjauhkan diri apabila ditegur atau dinasihati untuk kali kedua dan seterusnya.
Pemikiran bahawa agama adalah urusan peribadi juga akan membantutkan proses pengajaran dan pembelajaran di sekolah.
Asas kepada masalah ini adalah kurangnya penekanan kepada pengajaran untuk membina kepercayaan kepada Tuhan yang Esa. Memang jika ditanya kepada orang Melayu yang diketahui tidak bersolat, berzina atau minum arak adakah mereka Islam? Maka jawapannya: "Saya orang Islam."
Malangnya Islam seseorang itu hanya pada mulut sedangkan hatinya "meragui" keesaan Allah. Kalau mereka masih percaya dengan keesaan Tuhan, masakan mereka sanggup untuk mengingkari perintah-Nya dan terus melakukan larangan Allah. Maka, soal tauhid ini sangat penting dimulakan sejak di sekolah rendah lagi.
Hari ini guru-guru agama atau boleh disebut "ustaz dan ustazah" sekadar menumpukan kepada pendidikan Islam atas tujuan peperiksaan. Sama ada mereka sedar atau tidak, inilah yang sedang berlaku.
Di sebalik kandungan kurikulum yang agak luas dan sukar dihabiskan sebelum hujung tahun, pendidikan Islam juga lebih cenderung mengemukakan penilaian di dalam peperiksaan berbentuk penilaian kognitif, tidak menganjurkan pemikiran meta kognitif apatah lagi tahap kognitif epidemik. Maksud peta kognitif ialah pendidikan Islam yang menumpukan kepada pemikiran "mengapa sesuatu perlakuan itu betul atau salah?''
Sementara pemikiran kognitif epidemik pula menumpukan kepada persoalan jika telah diketahui dan difahami bahawa sesuatu perlakuan itu, maka bagaimana untuk memastikan nilai betul tersebut dikekalkan? Begitu juga jika telah diketahui bahawa sesuatu tindakan itu salah bagaimana perbuatan salah itu perlu dihentikan sama sekali.
Tidak cukup dengan hanya memberitahu pelajar tentang dosa besar serta pembalasan kepada penzina di akhirat. Pengajar juga perlu menjelaskan kesan buruk zina sejak di dunia lagi. Selain mendatangkan penyakit kelamin yang berjangkit akibat perbuatan zina, kewujudan anak-anak luar nikah juga perlu dijelaskan kepada pelajar.
Maka ilmu pendidikan Islam tidak hanya terhad kepada pendidikan dosa dan pahala tetapi juga merangkumi kefahaman biologi manusia serta sains pembiakan manusia. Begitu juga dengan pendidikan kesihatan dan seksual manusia.
Begitu juga apabila pelajar belajar konsep riba dan judi dalam Islam. Tidak cukup dengan menjelaskan bahawa hukuman kepada pemakan riba di akhirat nanti ialah "menelan bara api" sahaja. Pembalasan yang berat ini memang perlu untuk tujuan pendidikan akhirat.
Namun pelajar juga harus difahamkan mengapa riba diharamkan. Selain masalah penindasan disebabkan oleh riba, ekonomi negara juga boleh menjadi tidak stabil akibat spekulasi untuk mendapat untung hasil riba dan ramalan seperti perjudian dan loteri.
Banyak lagi perkara yang melibatkan pendidikan Islam yang perlu dikaji semula. Malah sistem persekolahan berasasakan pendidikan Islam yang tidak selaras juga banyak menimbulkan isu kepada masyarakat.
Kita mempunyai sekurang-kurangnya lima jenis sekolah yang mendidik ilmu Islam kepada pelajar. Selain sekolah agama persekutuan, setiap negeri juga mempunyai sekolah agama negeri. Selain itu terdapat juga sekolah agama rakyat yang sebahagiannya dibiayai oleh kerajaan negeri. Terdapat juga sekolah agama persendirian. Begitu juga sekolah tahfiz dan sekolah pondok yang masih beroperasi di beberapa buah negeri.
Mengapa kita perlu ada begitu banyak aliran sekolah untuk mengajarkan pendidikan Islam? Jika pendidikan Islam itu sangat penting dan asas kepada semua pelajar Islam, ada baik semua sekolah ini diselaraskan di bawah satu nama atau satu bumbung sahaja.
Selain kualiti guru serta peruntukan yang lebih berkesan, penyelarasan sekolah-sekolah ini juga akan membantu kerajaan memantau perkembangan para pelajar secara terus dan terancang.
Konsep dan pemahaman tentang pendidikan Islam harus berubah jika ingin menjadikan pendidikan Islam lebih daripada sekadar mata pelajaran untuk tujuan penilaian dalam peperiksaan semata-mata.
Cara pengajaran serta tugasan guru juga harus dikaji semula jika kita ingin melihat pelajar menerima pengajaran pendidikan Islam sebagai sesuatu yang penting dan perlu di di dunia dan akhirat.
Maka, walau bagaimana murni dan syumul agama Islam ini, jika sistem pendidikannya gagal mengaturkan rancangan dan strategi terbaik dalam menyampaikan ajarannya di bilik darjah, lama-kelamaan pelajar yang masih mentah ini akan mengambil mudah pendekatan "Islam sebagai cara hidup".
PENULIS ialah Pensyarah Sosiologi Pendidikan, Fakulti Pendidikan, Universiti Kebangsaan Malaysia.
Minda: Kita bagai katak sedang direbus
Minda: Kita bagai katak sedang direbus
HARI ini kita saksikan semakin ramai manusia marah terhadap dunia Barat dan sistem kapitalis bawaannya yang dianggap terlampau memihak kepada yang kaya, tidak adil dan kerap menunjukkan ciri-ciri memeras serta menindas orang lain.
Satu kajian terbitan Pertubuhan Bangsa-bangsa Bersatu pernah menyatakan, pada hari ini dua peratus penduduk terkaya dunia kini memiliki 51 peratus aset dan kekayaan dunia. Sedangkan 50 peratus penduduk termiskin memiliki hanya satu peratus. Kemarahan ini dapat dilihat melalui demonstrasi dan rusuhan setiap kali berlangsungnya persidangan Bank Dunia, Tabung Kewangan Dunia (IMF), Forum Ekonomi Dunia atau pertemuan Ketua-ketua Negara Maju.
Demonstrasi yang didalangi oleh individu, Badan Bukan Kerajaan (NGO) dan organisasi anti Barat ini menjadi platform bagi menzahirkan kebencian dan kekecewaan terhadap ketidakadilan dan kerakusan sistem kapitalis yang dibawa Barat.
Lebih memeranjatkan apabila demonstrasi ini juga turut disertai oleh ramai orang Barat sendiri yang turut tidak senang dengan sistem yang mereka anuti selama ini. Malah, ramai berpendapat krisis ekonomi global hari ini berpunca daripada sikap rakus individu dan gergasi korporat kaya-raya Barat dengan gaya hidup melampau dan materialistik anjuran kapitalisme.
Sebenarnya, kemarahan ini berlaku bukan kerana rasa iri hati terhadap kekayaan dan kemajuan Barat semata-mata.
Ia tidak disenangi kerana kapitalisme telah menganjurkan supaya manusia berebut-rebut menghimpun harta kekayaan tanpa mempedulikan kesannya kepada keseimbangan sistem ekonomi, sosial, institusi masyarakat dan kehidupan amnya. Akibatnya adalah kemerosotan sumber dan khazanah kekayaan alam, kepupusan makhluk ciptaan Tuhan, perubahan iklim dan sebagainya yang mampu menjejaskan kelestarian alam sekitar dan keperluan hidup generasi akan datang.
Kemarahan di kalangan masyarakat bukan Barat juga sebenarnya telah lama terpendam sejak zaman awal sejarah, terutamanya apabila Barat melancarkan ideologi penjajahan beberapa abad lalu. Dasar penjajahan dan penaklukan ini sengaja diperkenalkan Barat dengan matlamat memperjuangkan kepentingan ekonomi dan membolot sumber ekonomi dunia serta menghimpun kekayaan sebanyak mungkin.
Revolusi Industri yang berlaku dalam abad ke-17 telah mendorong usaha penjajahan dan persaingan di antara kuasa Barat untuk terus menjajah dan meluaskan kuasa masing-masing demi mendapatkan bekalan bahan mentah bagi keperluan perkembangan industri dan ekonomi mereka.
Penggunaan jentera dan penemuan teknologi baru oleh Barat mengupayakan mereka mendahului dalam kaedah pengeluaran secara besar-besaran, menjadikan mereka lebih berdaya saing. Perkembangan teknologi juga memberikan kelebihan kepada Barat dalam bidang ketenteraan sekali gus memudahkan proses penjajahan dan peluasan empayar.
Kelahiran organisasi bisnes kemudiannya, khasnya dalam bentuk penubuhan syarikat dengan tanggungan terhad pula telah memperkasa keupayaan organisasi Barat sehingga mereka langsung berjaya mendominasi ekonomi dunia.
Terdapat sebab lain kemarahan terhadap Barat sehingga ada di kalangan beberapa bangsa dan negara yang sanggup menzahirkan perasaan benci dan bertindak anti Barat secara ekstrem. Pada hari ini, umat Islam adalah antara mereka yang berada di barisan paling depan dalam memperjuangkan sentimen anti Barat.
Kemuncak kepada kebencian mereka ini dizahirkan sehingga ada di antara mereka yang sanggup bertindak ganas sama ada secara berkelompok mengikut kumpulan ekstrem (mengikut rentak gerakan Islamis ekstrem) mahupun secara individu sehingga rela menggadai nyawa.
Pengalaman hidup sebahagian besar umat Islam dan penduduk dunia membangun yang pernah negaranya dijajah sudah tentu mudah sekali membangkitkan perasaan membenci Barat. Banyak konflik antara kaum dan agama yang berlaku hari ini juga jelas kesan warisan daripada tindak-tanduk ‘orang putih’ sebelum ini.
Selaku bangsa penjajah, mereka dulunya dengan sewenang-wenangnya telah masuk menceroboh, mencampuri adat resam, budaya dan hal ehwal agama serta ‘merosakkan’ tamadun bangsa-bangsa lain yang dijajahnya.
Ini berlaku apabila negara Barat berebut-rebut menjajah dan menggunakan kuasa yang ada untuk ”membentuk” dan ‘mencipta’ negara mengikut ‘selera’ mereka sendiri, tanpa mempedulikan sejarah budaya dan hak asasi penduduk setempat. Perhambaan orang kulit hitam Afrika oleh orang putih pula adalah salah satu tragedi besar dalam sejarah tamadun manusia yang tidak mudah dapat dihakis daripada memori kehidupan semua.
Demikian juga dengan pengalaman pahit yang pernah dilakukan Barat terhadap umat Islam. Tragedi Perang Salib sebelum era penjajahan lagi sememangnya sudah lama terpahat dalam memori. Pengalaman pahit umat Islam dan kemudiannya apabila dijajah Barat telah menyemai benih kemarahan dan kebencian sehingga dikenang sampai ke generasi baru.
Tragedi penjajahan zalim jelas dilihat misalnya di Algeria di bawah Perancis, Libya di bawah Itali, Mesir, Sudan dan Iraq di bawah British, Indonesia di bawah Belanda dan yang paling kompleks serta kontroversi hingga ke hari ini di Palestin setelah pembentukan negara haram Israel yang direstui British.
Justeru, tindak balas umat Islam yang kadang kala ekstrem sebagaimana yang dilakukan ke atas New York pada 11 September 2001 dilihat sebagai tindakan membalas dendam terhadap kezaliman, penindasan dan penganiayaan yang berleluasa. Begitu juga dengan tindakan ekstrem lain yang menyebabkan Islam dilabel sebagai agama yang menaja keganasan. Semua ini memberi ruang kepada kuasa Barat untuk terus-menerus menindas negara Islam atas alasan memerangi keganasan.
Namun, kemarahan umat Islam ini juga adalah sesuatu yang kompleks. Mengapa ia masih berlaku walaupun setelah begitu lama umat Islam bebas dan merdeka?
Situasi kompleks ini boleh dihuraikan dengan lebih jelas menerusi gambaran fenomena yang berlaku terhadap katak dalam satu eksperimen. Katak adalah antara makhluk paling sensitif terhadap perubahan persekitarannya, khasnya perubahan suhu dan cuaca. Eksperimen dimaksudkan boleh dijadikan perumpamaan kepada paradoks dan dilema yang sedang dihadapi umat Islam di dalam menghadapi cabaran perubahan hidup hari ini.
Melalui eksperimen pertama, seekor katak yang masih hidup dicampakkan ke dalam air panas dan menggelegak. Sebaik saja dicampakkan ke dalam air panas itu, katak berkenaan segera melompat keluar menyelamatkan diri. Percubaan beberapa kali mendapati katak itu masih berupaya menyelamatkan dirinya dengan melompat keluar daripada air panas berkenaan.
Namun, eksperimen kedua menunjukkan keputusan berlainan. Kali ini, katak diletakkan di dalam belanga yang airnya pada paras suhu biasa. Dalam keadaan ini, katak tidak merasakan dirinya terancam dan hanya kekal diam di dalam air itu. Kemudian, suhu air dinaikkan sedikit. Katak kelihatan selesa dan semakin khayal setelah air dipanaskan secara perlahan. Air itu terus dipanaskan sedikit demi sedikit hingga mendidih, akhirnya katak tidak lagi berupaya menyelamatkan diri seperti dalam eksperimen pertama. Katak mati direbus!
Pengalaman katak dalam eksperimen kedua inilah yang sedang berlaku terhadap umat Islam. Tanpa disedari, kita sebenarnya umpama katak yang sedang direbus. Setelah lama merdeka, masih tercari-cari semula jatidiri. Namun, yang ditemui ialah gaya hidup kebendaan dan rakus di bawah sistem ekonomi kapitalis peninggalan penjajahan. Sistem ini sememangnya mengkhayalkan, khasnya bagi golongan elit, mereka yang berkuasa dan kaya serta mempunyai kedudukan tinggi dalam masyarakat.
· Penulis ialah Presiden dan Ketua Eksekutif Johor Corporation merangkap Timbalan Presiden Dewan Perdagangan Islam Malaysia
HARI ini kita saksikan semakin ramai manusia marah terhadap dunia Barat dan sistem kapitalis bawaannya yang dianggap terlampau memihak kepada yang kaya, tidak adil dan kerap menunjukkan ciri-ciri memeras serta menindas orang lain.
Satu kajian terbitan Pertubuhan Bangsa-bangsa Bersatu pernah menyatakan, pada hari ini dua peratus penduduk terkaya dunia kini memiliki 51 peratus aset dan kekayaan dunia. Sedangkan 50 peratus penduduk termiskin memiliki hanya satu peratus. Kemarahan ini dapat dilihat melalui demonstrasi dan rusuhan setiap kali berlangsungnya persidangan Bank Dunia, Tabung Kewangan Dunia (IMF), Forum Ekonomi Dunia atau pertemuan Ketua-ketua Negara Maju.
Demonstrasi yang didalangi oleh individu, Badan Bukan Kerajaan (NGO) dan organisasi anti Barat ini menjadi platform bagi menzahirkan kebencian dan kekecewaan terhadap ketidakadilan dan kerakusan sistem kapitalis yang dibawa Barat.
Lebih memeranjatkan apabila demonstrasi ini juga turut disertai oleh ramai orang Barat sendiri yang turut tidak senang dengan sistem yang mereka anuti selama ini. Malah, ramai berpendapat krisis ekonomi global hari ini berpunca daripada sikap rakus individu dan gergasi korporat kaya-raya Barat dengan gaya hidup melampau dan materialistik anjuran kapitalisme.
Sebenarnya, kemarahan ini berlaku bukan kerana rasa iri hati terhadap kekayaan dan kemajuan Barat semata-mata.
Ia tidak disenangi kerana kapitalisme telah menganjurkan supaya manusia berebut-rebut menghimpun harta kekayaan tanpa mempedulikan kesannya kepada keseimbangan sistem ekonomi, sosial, institusi masyarakat dan kehidupan amnya. Akibatnya adalah kemerosotan sumber dan khazanah kekayaan alam, kepupusan makhluk ciptaan Tuhan, perubahan iklim dan sebagainya yang mampu menjejaskan kelestarian alam sekitar dan keperluan hidup generasi akan datang.
Kemarahan di kalangan masyarakat bukan Barat juga sebenarnya telah lama terpendam sejak zaman awal sejarah, terutamanya apabila Barat melancarkan ideologi penjajahan beberapa abad lalu. Dasar penjajahan dan penaklukan ini sengaja diperkenalkan Barat dengan matlamat memperjuangkan kepentingan ekonomi dan membolot sumber ekonomi dunia serta menghimpun kekayaan sebanyak mungkin.
Revolusi Industri yang berlaku dalam abad ke-17 telah mendorong usaha penjajahan dan persaingan di antara kuasa Barat untuk terus menjajah dan meluaskan kuasa masing-masing demi mendapatkan bekalan bahan mentah bagi keperluan perkembangan industri dan ekonomi mereka.
Penggunaan jentera dan penemuan teknologi baru oleh Barat mengupayakan mereka mendahului dalam kaedah pengeluaran secara besar-besaran, menjadikan mereka lebih berdaya saing. Perkembangan teknologi juga memberikan kelebihan kepada Barat dalam bidang ketenteraan sekali gus memudahkan proses penjajahan dan peluasan empayar.
Kelahiran organisasi bisnes kemudiannya, khasnya dalam bentuk penubuhan syarikat dengan tanggungan terhad pula telah memperkasa keupayaan organisasi Barat sehingga mereka langsung berjaya mendominasi ekonomi dunia.
Terdapat sebab lain kemarahan terhadap Barat sehingga ada di kalangan beberapa bangsa dan negara yang sanggup menzahirkan perasaan benci dan bertindak anti Barat secara ekstrem. Pada hari ini, umat Islam adalah antara mereka yang berada di barisan paling depan dalam memperjuangkan sentimen anti Barat.
Kemuncak kepada kebencian mereka ini dizahirkan sehingga ada di antara mereka yang sanggup bertindak ganas sama ada secara berkelompok mengikut kumpulan ekstrem (mengikut rentak gerakan Islamis ekstrem) mahupun secara individu sehingga rela menggadai nyawa.
Pengalaman hidup sebahagian besar umat Islam dan penduduk dunia membangun yang pernah negaranya dijajah sudah tentu mudah sekali membangkitkan perasaan membenci Barat. Banyak konflik antara kaum dan agama yang berlaku hari ini juga jelas kesan warisan daripada tindak-tanduk ‘orang putih’ sebelum ini.
Selaku bangsa penjajah, mereka dulunya dengan sewenang-wenangnya telah masuk menceroboh, mencampuri adat resam, budaya dan hal ehwal agama serta ‘merosakkan’ tamadun bangsa-bangsa lain yang dijajahnya.
Ini berlaku apabila negara Barat berebut-rebut menjajah dan menggunakan kuasa yang ada untuk ”membentuk” dan ‘mencipta’ negara mengikut ‘selera’ mereka sendiri, tanpa mempedulikan sejarah budaya dan hak asasi penduduk setempat. Perhambaan orang kulit hitam Afrika oleh orang putih pula adalah salah satu tragedi besar dalam sejarah tamadun manusia yang tidak mudah dapat dihakis daripada memori kehidupan semua.
Demikian juga dengan pengalaman pahit yang pernah dilakukan Barat terhadap umat Islam. Tragedi Perang Salib sebelum era penjajahan lagi sememangnya sudah lama terpahat dalam memori. Pengalaman pahit umat Islam dan kemudiannya apabila dijajah Barat telah menyemai benih kemarahan dan kebencian sehingga dikenang sampai ke generasi baru.
Tragedi penjajahan zalim jelas dilihat misalnya di Algeria di bawah Perancis, Libya di bawah Itali, Mesir, Sudan dan Iraq di bawah British, Indonesia di bawah Belanda dan yang paling kompleks serta kontroversi hingga ke hari ini di Palestin setelah pembentukan negara haram Israel yang direstui British.
Justeru, tindak balas umat Islam yang kadang kala ekstrem sebagaimana yang dilakukan ke atas New York pada 11 September 2001 dilihat sebagai tindakan membalas dendam terhadap kezaliman, penindasan dan penganiayaan yang berleluasa. Begitu juga dengan tindakan ekstrem lain yang menyebabkan Islam dilabel sebagai agama yang menaja keganasan. Semua ini memberi ruang kepada kuasa Barat untuk terus-menerus menindas negara Islam atas alasan memerangi keganasan.
Namun, kemarahan umat Islam ini juga adalah sesuatu yang kompleks. Mengapa ia masih berlaku walaupun setelah begitu lama umat Islam bebas dan merdeka?
Situasi kompleks ini boleh dihuraikan dengan lebih jelas menerusi gambaran fenomena yang berlaku terhadap katak dalam satu eksperimen. Katak adalah antara makhluk paling sensitif terhadap perubahan persekitarannya, khasnya perubahan suhu dan cuaca. Eksperimen dimaksudkan boleh dijadikan perumpamaan kepada paradoks dan dilema yang sedang dihadapi umat Islam di dalam menghadapi cabaran perubahan hidup hari ini.
Melalui eksperimen pertama, seekor katak yang masih hidup dicampakkan ke dalam air panas dan menggelegak. Sebaik saja dicampakkan ke dalam air panas itu, katak berkenaan segera melompat keluar menyelamatkan diri. Percubaan beberapa kali mendapati katak itu masih berupaya menyelamatkan dirinya dengan melompat keluar daripada air panas berkenaan.
Namun, eksperimen kedua menunjukkan keputusan berlainan. Kali ini, katak diletakkan di dalam belanga yang airnya pada paras suhu biasa. Dalam keadaan ini, katak tidak merasakan dirinya terancam dan hanya kekal diam di dalam air itu. Kemudian, suhu air dinaikkan sedikit. Katak kelihatan selesa dan semakin khayal setelah air dipanaskan secara perlahan. Air itu terus dipanaskan sedikit demi sedikit hingga mendidih, akhirnya katak tidak lagi berupaya menyelamatkan diri seperti dalam eksperimen pertama. Katak mati direbus!
Pengalaman katak dalam eksperimen kedua inilah yang sedang berlaku terhadap umat Islam. Tanpa disedari, kita sebenarnya umpama katak yang sedang direbus. Setelah lama merdeka, masih tercari-cari semula jatidiri. Namun, yang ditemui ialah gaya hidup kebendaan dan rakus di bawah sistem ekonomi kapitalis peninggalan penjajahan. Sistem ini sememangnya mengkhayalkan, khasnya bagi golongan elit, mereka yang berkuasa dan kaya serta mempunyai kedudukan tinggi dalam masyarakat.
· Penulis ialah Presiden dan Ketua Eksekutif Johor Corporation merangkap Timbalan Presiden Dewan Perdagangan Islam Malaysia
Mengapa Yahudi Bijak?
Setelah berada 3 tahun di Israel kerana menjalani housemanship dibeberapa hospital disana, ada beberapa perkara yang menarik dapat saya perhatikan untuk dijadikan tesis ini, iaitu mengapa Yahudi Bijak?
Ketika tahun kedua, akhir bulan December 1980 dan sedang saya menghitung hari untuk pulang ke California saya terfikir apakah sebab nya kaum Yahudi begitu pintar? Kenapa tuhan memberi kelebihan kepada mereka? Apakah ini suatu kebetulan? Atau olahan manusia sendiri?
Adakah bijak boleh dijanakan seperti kilang pengeluaran?
Maka saya pun tergerak membuat tesis untuk Phd saya, disamping kebaikan untuk umat sejagat dan dapat hidup secara harmoni. Untuk pengetahuan anda tesis yang saya lakukan ini mengambil masa hampir lapan tahun, ini kerana untuk mengumpulkan data-data yang setepat mungkin. Antara data-data yang saya kumpulkan ialah pemakanan, adat resam, ugama, persiapan awal untuk melahirkan zuriat dan sebagainya dan data-data tadi saya cuba bandingkan dengan bangsa dan kaum kaum lain.
Marilah kita mulakan dengan persiapan awal melahirkan zuriat. Di Israel, setelah mengetahui yang sang ibu sedang mengandung, pertama kali saya perhatikan ialah, sang ibu akan sering menyanyi dan bermain piano dan si ibu dan bapa akan membeli buku metamatik dan menyelesaikan masalah metamatik bersama suami, saya sungguh hairan kerana teman saya yang mengandung sering membawa buku metamatik dan bertanya kepada saya beberapa soalan yang beliau tak dapat menyelesaikanya, oleh kerana saya memang minat tentang metamatik, tentu saja dengan senang saya bantu beliau.
Saya bertanya kepada beliau, adakah ini untuk anak kamu? Beliau menjawab, "Ya, ini untuk anak saya yang masih didalam kandungan, saya sedang melatih otak beliau, semuga ia menjadi genius apabila dewasa kelak". Perkara ini membuat saya tertarik untuk mengikut perkembangan beliau seterusnya. Berbalik kepada metamatik tadi, tanpa merasa jenoh beliau membuat latihan metamatik sehingga beliau melahirkan anak.
Seperkara lagi yang saya perhatikan ialah pemakanan beliau, sejak awal mengandung beliau gemar sekali memakan kacang badam dan korma bersama susu , dan untuk tengah hari makan utama beliau ialah roti dan ikan tanpa kepala bersama salad yang digaul dengan badam dan berbagai jenis kekacang, menurut beliau daging ikan sungguh baik untuk perkembangan otak dan kepala ikan mengandungi kimia yang tidak baik yang dapat merosakkan pengembangan dan penumbuhan otak anak didalam kandungan.
Menurut beliau ini adalah adat orang orang Yahudi ketika mengandung dan ianya menjadi semacam kewajiban untuk ibu-ibu yang sedang mengandung mengambil pil minyak ikan.
Ketika saya diundang untuk makan malam bersama orang orang Yahudi, perkara pertama yang saya perhatikan ialah menu mereka. Setiap undangan yg sama perhatikan ialah mereka gemar sekali memakan ikan (hanya isi atau fillet) dan biasanya daging tidak akan ada bersama dimeja jika ada ikan, menurut mereka, campuran daging dan ikan tak elok dimakan bersama. Salad dan kacang adalah suatu kemestian, terutama badam.
Seperkara yang pelik ialah mereka akan memakan buah-buahan dahulu sebelum memakan hidangan utama. Jangan terperanjat jika anda diundang ke rumah Yahudi, anda akan dihidangkan buah-buahan dahulu. Menurut mereka, dengan memakan hidangan karbohidrat (nasi atau roti) dahulu kemudian buah buahan, ini akan menyebabkan kita merasa ngantuk dan lemah dan payah untuk memahami pelajaran disekolah.
Di Israel, merokok adalah taboo, apabila anda diundang makan dirumah Yahudi, jangan sekali kali merokok, dan tanpa malu mereka akan menyuruh anda keluar dari rumah mereka dam merokok diluar rumah mereka. Menurut saintis di Universiti Israel, siasatan menunjukkan nikotin dapat merosakkan sel utama pada otak manusia dan akan melekat pada genes, ini bermakna keturunan perokok bakal membawa generasi yg cacat otak ( ***** atau lembab).
The Religious Background and Religious Beliefs of Albert Einstein
Albert Einstein was born into a Jewish family and had a lifelong respect for his Jewish heritage. Around the time Einstein was eleven years old he went through an intense religious phase, during which time he followed Jewish religious precepts in detail, including abstaining from eating pork. During this time he composed several songs in honor of God. But during most of his life Einstein was not a practicing Jew.
Einstein was opposed to atheism. Various sources refer to him as a mostly non-practicing Jew, an agnostic, or simply as a person with an idiosyncratic personal worldview.
Einstein's Jewish background and upbringing were significant to him, and his Jewish identity was strong, increasingly so as he grew older. The simple appellation "agnostic" may not be entirely accurate, given his many expressions of belief in a Spinozan concept of Deity. Certainly the adult Einstein was not a kosher-keeping, synagogue-attending traditional adherent of Judaism. But it is accurate enough to call his religious affiliation "Jewish," with the understanding of the variety encompassed by such a label.
Although Einstein had a positive attitude toward religion, he was not active during adulthood in any organized religious group. It seems that as an adult he was only once a dues-paying member of a Jewish congregation. Most sources indicate that he clearly did not believe in a personal God, and that when he talked about God he was speaking in a more Spinozan sense, and was not speaking of a strictly Judeo-Christian Biblical conception of God. He wrote of his belief in a noble "cosmic religious feeling" that enables scientists to advance human knowledge. One of Einstein's most famous quotes on the subject of science and religion is: "Science without religion is lame, religion without science is blind."
Einstein is said to have held a concept of God similar to that promulgated by Jewish philosopher Baruch Spinoza. Einstein studied Spinoza and identified with Spinoza both culturally and philosophically. The Encyclopedia Britannica says of him: "Firmly denying atheism, Einstein expressed a belief in 'Spinoza's God who reveals himself in the harmony of what exists.' This actually motivated his interest in science, as he once remarked to a young physicist: 'I want to know how God created this world, I am not interested in this or that phenomenon, in the spectrum of this or that element. I want to know His thoughts, the rest are details.' Einstein's famous epithet on the 'uncertainty principle' was 'God does not play dice.'"
Some writings by Einstein regarding religion are available on Cliff Walker's page "Albert Einstein on: Religion and Science," on the Positive Atheism website (URL: http://www.positiveatheism.org/hist/einsci.htm) and from St. Cloud State University physics department professor Arnold V. Lesikar's page: "Some of Einstein's Writings on Science and Religion" (URL: http://einsteinandreligion.com/).
It has been reported by some Christian Science sources that Einstein attended Christian Science services in New York and that Einstein said that Mary Baker Eddy was right in her theories about an essentially non-physical universe. We have no expertise on the Einstein-Christian Science connection and it is beyond the scope of this page to analyze the subject in detail, but we mention this for the sake of completeness. It seems that most historians discount such a connection as minor or non-existent. One example of references to this subject online can be found here: "Mary Baker Eddy Letter Number Three, May, 1997" on the Mary Baker Eddy Institute website (URL: http://mbeinstitute.org/LTR3.htm). According to Carole Wilson ( 23 April 2000), Einstein was a regular attendee of 9th Church of Christ, Scientist (a Christian Science church) in New York City . More details about Einstein and possible connections to Christian Science can be found here.
Given Einstein's political views and penchant for peace activism, it is not surprising that he also expressed fondness for and appreciation for the Quakers, a Christian denominational family more formally known as the Religious Society of Friends. In a letter to A. Chapple of Australia (23 February 1954), Einstein said: "I consider the Society of Friends the religious community which has the highest moral standards. As far as I know, they have never made evil compromises and are always guided by their conscience. In international life, especially, their influence seems to me very beneficial and effective."
Dr. Arthur J. Deikman noted that Einstein echoed Isaac Newton's belief in the reality of the mystical (source: "A Functional Approach to Mysticism" in Journal of Consciousness Studies, Vol. 7, No. 11-12, November/December 2000; special issue: 'Cognitive Models and Spiritual Maps'; URL: http://www.deikman.com/functional.html).
Einstein said ("Einstein, Albert" in The Enlightened Mind, ed. Stephen Mitchell; New York : Harper Collins, 1991):
In a letter to a child who asked if scientists pray (24 January 1936), said: "Everyone who is seriously involved in the pursuit of science becomes convinced that a spirit is manifest in the laws of the Universe - a spirit vastly superior to that of man... In this way the pursuit of science leads to a religious feeling of a special sort, which is indeed quite different from the religiosity of someone more naive." [Einstein Archive 42-601]
In a letter to M. Berkowitz (25 October 1950), Einstein said: "My position concerning God is that of an agnostic. I am convinced that a vivid consciousness of the primary importance of moral principles for the betterment and ennoblement of life does not need the idea of a law-giver, especially a law-giver who works on the basis of reward and punishment." [Einstein Archive 59-215]
In a letter to an Iowa student who asked, What is God? (July 1953), Einstein said, "To assume the existence of an unperceivable being... does not facilitate understanding the orderliness we find in the perceivable world." [Einstein Archive 59-085]
From: Rich Deem, "Famous Scientists Who Believed in God", last modified 19 May 2005, on "Evidence for God from Science" website (http://www.godandscience.org/apologetics/sciencefaith.html; viewed 5 October 2005):
The following excerpts are from: Abraham Pais, 'Subtle is the Lord . . .' The Science and the Life of Albert Einstein, Oxford University Press: Oxford / New York (1982). [Abraham Pais is Detlev W. Bronk Professor at the Rockefeller University and winner of the J. Robert Oppenheimer Memorial Prize for 1979. He is also the author of Inward Bound ( Oxford , 1988), and Niels Bohr's Times, In Physics, Philosophy, and Polity ( Oxford , 1991).]
Pais, page 17:
Einstein's political orientation, which for simplicity must be called leftist, derived from his sense of justice, not from an approval of method or a sharing of philosophy. 'In Lenin I honor a man who devoted all his strength and sacrificed his person to the realization of social justice. I do not consider his method to be proper,' he wrote in 1929.
...Einstein was a lover of wisdom. But was he a philosopher? The answer to that question is no less a matter of taste than of fact. I would say that at his best he was not, but I would not argue strenuously against the opposite view. It is as certain that Einstein's interest in philosophy was genuine as it is that he did not consider himself a philosopher.
He studied philosophical writings throughout his life, beginning in his high school days, when he first read Kant. In 1943, Godel, Bertrand Russell, and Pauli gathered at Einstein's home to discuss philosophy of science about half a dozen times.
...He was capable of deep anger, as his attitude toward Germany during and after the Nazi period attests. When he spoke or wrote of justice and liberty for others, called the Jews his brothers, or grieved for the heroes of the Warsaw ghetto, he did so as a man of feeling at least as much as a man of thought.
There was another irritant. 'I have always been annoyed by the undignified assimilationist cravings and strivings which I have observed in so many of my [Jewish] friends. . . . These and similar happenings have awakened in me the Jewish national sentiment'. Einstein's strongest source of identity, after science, was to be a Jew, increasingly so as the years went by. That allegiance carried no religious connotation. In 1924 he did become a dues-paying member of a Jewish congregation in Berlin , but only as an act of solidarity. Zionism to him was above all else a form of striving for the dignity of the individual. He never joined the Zionist organization.
There was one person who more than anyone else contributed to Einstein's awakening: Kurt Blumenfield, from 1910 to 1914 secretary general of the Executive of World Zionist Organizations, which then had its seat in Berlin , and from 1924 to 1933 president of the Union of German Zionists. Ben Gurion called him the greatest moral revolutionary in the Zionist movement. He belonged to the seventh generation of emancipated German Jewry. In a beautiful essay, Blumenfeld has written of his discussions with Einstein in 1919, of his efforts 'to try to get out of a man what is hidden in him, and never to try to instill in a man what is not in his nature'. It was Blumenfeld whom Einstein often entrusted in later years with the preparation of statements in his name on Zionist issues. It was also Blumenfeld who was able to convince Einstein that he ought to join Weizmann on a visit to the United States (April 2-May 30, 1921) in order to raise funds for the planned Hebrew University . Blumenfeld understood the man he was dealing with. After having convinced Einstein, he wrote to Weizmann, 'As you know, Einstein is no Zionist, and I beg you not to make any attempt to prevail on him to join our organization. . . . I heard . . . that you expect Einstein to give speeches. Please be quite careful with that. Einstein . . . often says things out of naivete which are unwelcome to us'. As to his relations with Weizmann, Einstein once said to me, 'Meine Beziehungen zu dem Weizmann waren, wie der Freud sagt, ambivalent.',
The extraordinary complexity of Einstein's life in the 1920s begins to unfold, the changes in midlife are becoming clear. Man of research, scientific administrator, guest professor, active pacifist, spokesman for a moral Zionism, fund-raiser in America . Claimed by the German establishment as one of their most prominent members, though nominally he is Swiss. Suspected by the establishment because of his pacifism. Target for anti-Semitism from the right. Irritant to the German assimilationist Jews because he would not keep quiet about Jewish self-expression. It is not very surprising that under these circumstances Einstein occasionally experienced difficulty in maintaining perspective, as two examples may illustrate. [More]
...1955... Einstein had occasion to remember three old friends. He wrote to Kurt Blumenfeld, 'I thank you belatedly for having made me conscious of my Jewish soul.'
At six Einstein attended an elementary Roman Catholic school (he was the only Jewish child)... he received the school's customary religious instruction. What appealed to him most was the ethical teaching of the Old Testament. This paradise, however, soon became lost in his fascination for some popular science books, which were generally irreligious...
It was not until 23 that he found permanent employment, viz., in the Patent Office at Berne-hardly an encouraging environment for a young physicist. A year later he married a former classmate--Mileva Maric, a Greek Orthodox Serbian--an event never approved by his family. (Upon one visit to Serbia she and their two sons joined the Roman Catholic Church.)
...At 32 Einstein received appointment as Ordinary Professor of Theoretical Physics at the German University of Prague . He had to indicate his religious affiliation in accordance with an edict of Emperor Franz Joseph I; he used a customary notation, "Mosaic."
...His basic belief was that "the foundation of all human values is morality." He mused, "I came to love charity and the love of one's fellow beings above everything else." His two major concerns were Zionism and pacifism.
Einstein supported the Zionist movement, particularly the new University of Jerusalem . He himself, however, was not a Zionist. He did not subscribe to their zeal for nationalism and for orthodoxy.
As for pacifism, he insisted, "Life is sacred, that is to say, it is the supreme value to which all values are subordinate." He was vehemently opposed to "every kind of cruelty and hatred." War, to him, was mechanized cruelty -- he abhorred the military system. Nevertheless, he would not endorse the conscientious objectors, whom he regarded as helping the other side, which was equally bad...
Before discussing Einstein's religion we must look at his relevant philosophy of physics, beginning with the role of phenomena as he envisaged it.
...Einstein... was not strictly a logical empiricist inasmuch as he allowed for some metaphysical concepts not derivable from sensory raw data.
Einstein had a passion to understand nature, which he believed to be real and rational, but a riddle. He confessed that "the most incomprehensible thing about the world is that it is comprehensible." Over the fireplace in the Fine Hall Common Room at Princeton University is inscribed a saying of Einstein: "Raffiniert ist der Herr Gott, aber boshaft ist Er nicht" ("The Lord God is subtle, but He is not mischievous"). He believed that the road to understanding nature is illuminated by mathematical simplicity inherent in nature's unity. (The concept of simplicity is not itself simple.) The apparent beauty, however, was always to be subservient to the latent truth, i.e., mathematical elegance is secondary to physical content. The method is not fancy free like that of a novelist, but rather like that of a person seeking a unique word for a crossword puzzle. Einstein was dedicated to discovering the truth lurking in nature. About his work there was an aura of religion.
Einstein's speculation about religion had its roots in the pantheism of the Jewish philosopher Baruch Spinoza, who regarded the universe as a mixture of mind and matter-but not a Cartesian dualism. He identified the order of the universe with the will of its inherent God (so-called). Einstein admitted, "My conception of God is an emotional conviction of a superior intelligence manifest in the material world." In the spirit of Psalm 139 he regarded God as immanent-but not transcendent. He did not "believe in a God who cares for the well-being and the moral doings of human beings. "
In his Herbert Spencer Lecture at Oxford (1933) Einstein spoke of "something ineffable about the real, something occasionally described as myterious and awe-inspiring." The fact that the method of investigation turns out to be true in the empirical sense he regarded as "a property of our world, an empirical fact, a hard fact." This mystical attitude toward the harmony of universal law is what I call cosmotheism... Einstein himself called it cosmic religion. He insisted, "In this sense, and in this sense only, I belong to the ranks of devoutly religious men."
...Alongside the National Academy of Sciences in Washington , D.C. , is the centennial memorial of Einstein's birth. Regardless of the artistic merit of the "mud-packing" style of the sculptor Robert Berks, his portayal of Einstein is wanting in spiritual appreciation. The lolling, gorilla-like, Gargantuan figure gazing down at a miniature star-studded sky is not the Einstein I knew [personally]. He would have been looking up humbly, in rapturous amazement at the harmony of law revealing everywhere a superior intelligence. He was a cosmotheist.
Einstein was opposed to atheism. Various sources refer to him as a mostly non-practicing Jew, an agnostic, or simply as a person with an idiosyncratic personal worldview.
Einstein's Jewish background and upbringing were significant to him, and his Jewish identity was strong, increasingly so as he grew older. The simple appellation "agnostic" may not be entirely accurate, given his many expressions of belief in a Spinozan concept of Deity. Certainly the adult Einstein was not a kosher-keeping, synagogue-attending traditional adherent of Judaism. But it is accurate enough to call his religious affiliation "Jewish," with the understanding of the variety encompassed by such a label.
Although Einstein had a positive attitude toward religion, he was not active during adulthood in any organized religious group. It seems that as an adult he was only once a dues-paying member of a Jewish congregation. Most sources indicate that he clearly did not believe in a personal God, and that when he talked about God he was speaking in a more Spinozan sense, and was not speaking of a strictly Judeo-Christian Biblical conception of God. He wrote of his belief in a noble "cosmic religious feeling" that enables scientists to advance human knowledge. One of Einstein's most famous quotes on the subject of science and religion is: "Science without religion is lame, religion without science is blind."
Einstein is said to have held a concept of God similar to that promulgated by Jewish philosopher Baruch Spinoza. Einstein studied Spinoza and identified with Spinoza both culturally and philosophically. The Encyclopedia Britannica says of him: "Firmly denying atheism, Einstein expressed a belief in 'Spinoza's God who reveals himself in the harmony of what exists.' This actually motivated his interest in science, as he once remarked to a young physicist: 'I want to know how God created this world, I am not interested in this or that phenomenon, in the spectrum of this or that element. I want to know His thoughts, the rest are details.' Einstein's famous epithet on the 'uncertainty principle' was 'God does not play dice.'"
Some writings by Einstein regarding religion are available on Cliff Walker's page "Albert Einstein on: Religion and Science," on the Positive Atheism website (URL: http://www.positiveatheism.org/hist/einsci.htm) and from St. Cloud State University physics department professor Arnold V. Lesikar's page: "Some of Einstein's Writings on Science and Religion" (URL: http://einsteinandreligion.com/).
It has been reported by some Christian Science sources that Einstein attended Christian Science services in New York and that Einstein said that Mary Baker Eddy was right in her theories about an essentially non-physical universe. We have no expertise on the Einstein-Christian Science connection and it is beyond the scope of this page to analyze the subject in detail, but we mention this for the sake of completeness. It seems that most historians discount such a connection as minor or non-existent. One example of references to this subject online can be found here: "Mary Baker Eddy Letter Number Three, May, 1997" on the Mary Baker Eddy Institute website (URL: http://mbeinstitute.org/LTR3.htm). According to Carole Wilson ( 23 April 2000), Einstein was a regular attendee of 9th Church of Christ, Scientist (a Christian Science church) in New York City . More details about Einstein and possible connections to Christian Science can be found here.
Given Einstein's political views and penchant for peace activism, it is not surprising that he also expressed fondness for and appreciation for the Quakers, a Christian denominational family more formally known as the Religious Society of Friends. In a letter to A. Chapple of Australia (23 February 1954), Einstein said: "I consider the Society of Friends the religious community which has the highest moral standards. As far as I know, they have never made evil compromises and are always guided by their conscience. In international life, especially, their influence seems to me very beneficial and effective."
Dr. Arthur J. Deikman noted that Einstein echoed Isaac Newton's belief in the reality of the mystical (source: "A Functional Approach to Mysticism" in Journal of Consciousness Studies, Vol. 7, No. 11-12, November/December 2000; special issue: 'Cognitive Models and Spiritual Maps'; URL: http://www.deikman.com/functional.html).
Einstein said ("Einstein, Albert" in The Enlightened Mind, ed. Stephen Mitchell; New York : Harper Collins, 1991):
The most beautiful and profound emotion we can experience is the sensation of the mystical. It is the source of all true science. He to whom this emotion is a stranger, who can no longer wonder and stand rapt in awe, is as good as dead. To know that what is impenetrable to us really exists, manifesting itself as the highest wisdom and the most radiant beauty, which our dull faculties can comprehend only in their primitive forms -- this knowledge, this feeling, is at the center of true religion.
George F. Will, "The Mind That Changed the World" in The Washington Post, 6 January 2005; Page A19 (URL: http://www.washingtonpost.com/wp-dyn/articles/A51884-2005Jan5.html): [Albert] Einstein's theism, such as it was, was his faith that God does not play dice with the universe -- that there are elegant, eventually discoverable laws, not randomness, at work. Saying "I'm not an atheist," he explained:
"We are in the position of a little child entering a huge library filled with books in many different languages. The child knows someone must have written those books. It does not know how. It does not understand the languages in which they are written. The child dimly suspects a mysterious order in the arrangement of the books but doesn't know what it is." Another quote from Einstein, dated 18 April 1955 (source: James B. Simpson, Simpson's Contemporary Quotations, Houghton Mifflin, 1988; URL: http://www.bartleby.com/63/11/4111.html; URL: http://bartleby.school.aol.com/63/12/4112.html):
My religion consists of a humble admiration of the illimitable superior spirit who reveals himself in the slight details we are able to perceive with our frail and feeble minds.
That deep emotional conviction of the presence of a superior reasoning power, which is revealed in the incomprehensible universe, forms my idea of God... In a letter to V. T. Aaltonen (7 May 1952), Einstein explained his opinion that belief in a personal God is better than atheism. Einstein said, "Mere unbelief in a personal God is no philosophy at all." [Einstein Archive 59-059]
In a letter to Hans Muehsam (30 March 1954), Einstein said: "I am a deeply religious nonbeliever... This is a somewhat new kind of religion." [Einstein Archive 38-434] In a letter to a child who asked if scientists pray (24 January 1936), said: "Everyone who is seriously involved in the pursuit of science becomes convinced that a spirit is manifest in the laws of the Universe - a spirit vastly superior to that of man... In this way the pursuit of science leads to a religious feeling of a special sort, which is indeed quite different from the religiosity of someone more naive." [Einstein Archive 42-601]
In a letter to M. Berkowitz (25 October 1950), Einstein said: "My position concerning God is that of an agnostic. I am convinced that a vivid consciousness of the primary importance of moral principles for the betterment and ennoblement of life does not need the idea of a law-giver, especially a law-giver who works on the basis of reward and punishment." [Einstein Archive 59-215]
In a letter to an Iowa student who asked, What is God? (July 1953), Einstein said, "To assume the existence of an unperceivable being... does not facilitate understanding the orderliness we find in the perceivable world." [Einstein Archive 59-085]
From: Rich Deem, "Famous Scientists Who Believed in God", last modified 19 May 2005, on "Evidence for God from Science" website (http://www.godandscience.org/apologetics/sciencefaith.html; viewed 5 October 2005):
Einstein is probably the best known and most highly revered scientist of the twentieth century, and is associated with major revolutions in our thinking about time, gravity, and the conversion of matter to energy (E=mc2). Although never coming to belief in a personal God, he recognized the impossibility of a non-created universe. The Encyclopedia Britannica says of him: "Firmly denying atheism, Einstein expressed a belief in "Spinoza's God who reveals himself in the harmony of what exists." This actually motivated his interest in science, as he once remarked to a young physicist: "I want to know how God created this world, I am not interested in this or that phenomenon, in the spectrum of this or that element. I want to know His thoughts, the rest are details." Einstein's famous epithet on the "uncertainty principle" was "God does not play dice" - and to him this was a real statement about a God in whom he believed. A famous saying of his was "Science without religion is lame, religion without science is blind."
[Sources:] R. Highfield and P. Larter, Private Lives of Albert Einstein (1994), I. Paul, Science and Theology in Einstein's Perspective (1986), J. Goldernstein, Albert Einstein: Physicist and Genius (1995) The following excerpts are from: Abraham Pais, 'Subtle is the Lord . . .' The Science and the Life of Albert Einstein, Oxford University Press: Oxford / New York (1982). [Abraham Pais is Detlev W. Bronk Professor at the Rockefeller University and winner of the J. Robert Oppenheimer Memorial Prize for 1979. He is also the author of Inward Bound ( Oxford , 1988), and Niels Bohr's Times, In Physics, Philosophy, and Polity ( Oxford , 1991).]
Pais, page 17:
If he had a God it was the God of Spinoza. Einstein was not a revolutionary, as the overthrow of authority was never his prime motivation. He was not a rebel, since any authority but the one of reason seemed too ridiculous to him to waste effort fighting against (one can hardly call his opposition to Nazism a rebellious attitude)... His deep sense of destiny led him farther than anyone before him.
Pais, pages 26-27:
Einstein, addressing Planck on Planck's 60th birthday, said: "The longing to behold . . . preestablished harmony is the source of the inexhaustible persistence and patience with which we see Planck devoting himself... I have often heard that colleagues would like to attribute this attitude to exceptional will-power and discipline; I believe entirely wrongly so. The emotional state which enables such achievements is similar to that of the religious person or the person in love; the daily pursuit does not originate form a design or program but from a direct need.
Pais, page 30
These three stories characterize Einstein's lifelong attitude to the relativity theories: they were orderly transitions in which, as he experienced it, he played the role of the instrument of the Lord, Who, he deeply believed, was subtle but not malicious.
Pages 35-36 about Einstein's parents birth and early years:
Hermann Einstein... August 8, 1876... Hermann married Pauline Koch in the synagogue in Cannstatt. The young couple settled in Ulm ... then, at the turn of 1878-9, on the Bahnofstrasse... Hermann went to register the birth of his son. In translation the birth certificate reads, 'No. 224. Ulm , March 15, 1879. Today the merchant Hermann Einstein, residing in Ulm, Bahnhofstrasse 135, of the Israelitic faith, personally known, appeared before the undersigned registrar, and stated that a child of the male sex, who has received the name Albert, was born in Ulm, on March 14 of the year 1879, at 11:30 a.m. Read, confirmed, and signed: Hermann Einstein. The Registrar, Hartman.'...
Albert was the first of Hermann and Pauline's two children. On November 18, 1991, their daughter, Maria, was born... The choice of nonancestral names for both children illustrates the assimilationist disposition of the Einstein family, a trend widespread among German Jews in the nineteenth century... 'A liberal spirit, nondogmatic in regard to religion, prevailed in the family. Both parents had themselves been raised that way. Religious matters and precepts were not discussed. Albert's father was proud of the fact that Jewish rites were not practiced in his home. Pais, pages 38-39:
Bavarian law required that all children of school age receive religious education. At the Volksschule, only instruction in Catholicism was provided. Einstein was taught the elements of Judaism at home by a distant relative. When he went to the Luitpold Gymnasium, this instruction continued at school. As a result of this inculcation, Einstein went through an intense religious phase when he was about eleven years old. His feelings were of such ardor that he followed religious precepts in detail. For example, he ate no pork. Later, in his Berlin days, he told a close friend that during this period he had composed several songs in honor of God, which he sang enthusiastically to himself on his way to school. This interlude came to an abrupt end a year later as a result of his exposure to science. He did not become bar mitzvah. He never mastered Hebrew. When he was fifty, Einstein wrote to Oberlehrer Heinrich Friedmann, his religion teacher at the Gymnasium, 'I often read the Bible, but its original text has remained inaccessible to me'.
...In his later years, his pacifist convictions would lead him to speak out forcefully against arbitrary leadership. However, in his personal and scientific conduct, he was not a rebel, one who resists authority, nor--except once [his 1905 light-quantum paper]--a revolutionary, one who aims to overthrow authority. Rather, he was so free that any form of authority but the one of reason seemed irresistibly funny to him. On another issue, his brief religious ardor left no trace, just as in his later years he would often wax highly enthusiastic about a scientific idea, then drop it as of no consequence. About his religious phase, Einstein himself later wrote, 'It is clear to me that [this] lost religious paradise of youth was a first attempt to liberate myself from the "only-personal", an urge that stayed with him all his life. In his sixties, he once commented that he had sold himself body and soul to science, being in flight from the 'I' and the 'we' to the 'it'." Pais, page 41:
Einstein's student days did have their pleasant moments... But, already as a young man, nothing could distract him from his destiny, which with poetic precision he put in focus at the age of eighteen: 'Strenuous labor and the contemplation of God's nature are the angels which, reconciling, fortifying, and yet mercilessly severe, will guide me through the tumult of life'.
Pais, page 192:
...Einstein was eager to go to Prague ... on January 6, 1911, His Imperial and Apostolic Majesty Franz Joseph formally approved the appointment, effective April 1. Einstein was notified by letter, dated January 13. Prior to the beginning of his appointment, he had to record his religious affiliation. The answer none was unacceptable. He wrote 'Mosaisch' [Judaism].
Pais, pages 318-319:
Einstein had a lifelong interest in philosophy. As a schoolboy, he had read Kant. With his friends in Bern he had studied Spinoza's ethics, Hume's treatise of human nature, Mill's system of logic, Avenarius's critique of pure experience, and other philosophical works... Even though Einstein's interest in and impact on philosophy were strong, he himself never wrote articles that may be called philosophical in a technical sense. After 1820 he wrote occasional reviews of or introductions for philosophical works, however. His reviews of books on epistemology by Weinberg and Winternitz show his familiarity with Kant. So does the record of his discussions with French philosophers in 1922. When one of these referred to a possible connection between Einstein's ideas and those of Kant, Einstein replied:
In regard to Kant's philosophy, I believe that ever philosopher has his own Kant . . . . Arbitrary concepts are necessary in order to construct science; as to whether these concepts are given a priori or are arbitrary conventions, I can say nothing.
From Einstein's introduction to a new translation of Galileo's Dialogue, we see that he had read Plato. He wrote an introduction to a new German translation of Lucretius's De Rerum Natura. He was familiar with Bertrand Russell's theory of knowledge. His philosophical interests are also manifest in his review of Emile Meyerson's La Deduction Relativest and his introductions to books by Planck and Frank. Among the oriental philosophers, he appreciated Confucius. Once, in Princeton , he fell asleep during a lecture on Zen Buddhism. Perhaps he was tired that evening.
...[Einstein wrote about] religion: 'A religious person is devout in the sense that he has no doubt of the significance of those superpersonal objects and goals which neither require nor are capable of rational foundation.' Thus, according to Einstein, 'a legitimate conflict between science and religion cannot exist. . . . Science without religion is lame, a religion without science is blind.' By his own definition, Einstein himself was, of course, a deeply religious man. Pais, pages 12-14:
Among those [Einstein] proposed or endorsed for the Nobel peace prize were Masaryk; Herbert Runham Brown, honorary secretary of War Resisters International; Carl von Ossietzky, at the time in a German concentration camp; and the organization Youth Aliyah. He spoke out about the plight of the Jews and helped. Numerous are the affidavits he signed in order to bring Jews from Europe to the United States .
Pacifism and supranationalism were Einstein's two principle political ideals. In the 1920s he supported universal disarmament and a United Europe. After the Second World War, he especially championed the concept of world government, and the peaceful--and only peaceful--uses of atomic energy... Einstein's political orientation, which for simplicity must be called leftist, derived from his sense of justice, not from an approval of method or a sharing of philosophy. 'In Lenin I honor a man who devoted all his strength and sacrificed his person to the realization of social justice. I do not consider his method to be proper,' he wrote in 1929.
...Einstein was a lover of wisdom. But was he a philosopher? The answer to that question is no less a matter of taste than of fact. I would say that at his best he was not, but I would not argue strenuously against the opposite view. It is as certain that Einstein's interest in philosophy was genuine as it is that he did not consider himself a philosopher.
He studied philosophical writings throughout his life, beginning in his high school days, when he first read Kant. In 1943, Godel, Bertrand Russell, and Pauli gathered at Einstein's home to discuss philosophy of science about half a dozen times.
...He was capable of deep anger, as his attitude toward Germany during and after the Nazi period attests. When he spoke or wrote of justice and liberty for others, called the Jews his brothers, or grieved for the heroes of the Warsaw ghetto, he did so as a man of feeling at least as much as a man of thought.
Pais, pages 314-315:
...in 1932 [Einstein] signed an appeal to the Socialist and Communist parties in Germany, urging them to join forces in order to stave off Germany's 'terrible danger of becoming Fascist', but as late as May 1933, three months after Hitler came to power, Einstein still held to an unqualified antimilitarist position. Thereafter he changed his mind...
Einstein's active interest in the fate of the Jews also began in the Berlin period. To him this concern was never at variance with his supranational ideals. In October 1919 he wrote to the physicist Paul Epstein, 'One can be internationally minded without lacking concern with the members of the tribe'. In December he wrote to Ehrenfest, 'Anti-Semitism is strong here and political reaction is violent'. He was particularly incensed about the German reaction to Jews who had recently escaped worse fates in Poland and Russia . 'Incitement against these unfortunate fugitives . . . has become an effective political weapon, employed with success by every demagogue'. Einstein knew of their plight especially well, since a number of these refugees literally came knocking at his door for help. To him supranationalism could wait so far as the hunted Jew was concerned. It was another case where the patient would have been dead (and often was) before the cure. There was another irritant. 'I have always been annoyed by the undignified assimilationist cravings and strivings which I have observed in so many of my [Jewish] friends. . . . These and similar happenings have awakened in me the Jewish national sentiment'. Einstein's strongest source of identity, after science, was to be a Jew, increasingly so as the years went by. That allegiance carried no religious connotation. In 1924 he did become a dues-paying member of a Jewish congregation in Berlin , but only as an act of solidarity. Zionism to him was above all else a form of striving for the dignity of the individual. He never joined the Zionist organization.
There was one person who more than anyone else contributed to Einstein's awakening: Kurt Blumenfield, from 1910 to 1914 secretary general of the Executive of World Zionist Organizations, which then had its seat in Berlin , and from 1924 to 1933 president of the Union of German Zionists. Ben Gurion called him the greatest moral revolutionary in the Zionist movement. He belonged to the seventh generation of emancipated German Jewry. In a beautiful essay, Blumenfeld has written of his discussions with Einstein in 1919, of his efforts 'to try to get out of a man what is hidden in him, and never to try to instill in a man what is not in his nature'. It was Blumenfeld whom Einstein often entrusted in later years with the preparation of statements in his name on Zionist issues. It was also Blumenfeld who was able to convince Einstein that he ought to join Weizmann on a visit to the United States (April 2-May 30, 1921) in order to raise funds for the planned Hebrew University . Blumenfeld understood the man he was dealing with. After having convinced Einstein, he wrote to Weizmann, 'As you know, Einstein is no Zionist, and I beg you not to make any attempt to prevail on him to join our organization. . . . I heard . . . that you expect Einstein to give speeches. Please be quite careful with that. Einstein . . . often says things out of naivete which are unwelcome to us'. As to his relations with Weizmann, Einstein once said to me, 'Meine Beziehungen zu dem Weizmann waren, wie der Freud sagt, ambivalent.',
The extraordinary complexity of Einstein's life in the 1920s begins to unfold, the changes in midlife are becoming clear. Man of research, scientific administrator, guest professor, active pacifist, spokesman for a moral Zionism, fund-raiser in America . Claimed by the German establishment as one of their most prominent members, though nominally he is Swiss. Suspected by the establishment because of his pacifism. Target for anti-Semitism from the right. Irritant to the German assimilationist Jews because he would not keep quiet about Jewish self-expression. It is not very surprising that under these circumstances Einstein occasionally experienced difficulty in maintaining perspective, as two examples may illustrate. [More]
Pais, pages 475-476:
Two further issues, bearing on Einstein's political views but going much deeper, must be mentioned. He never forgave the Germans. 'After the Germans massacred my Jewish brothers in Europe , I will have nothing further to do with Germans. . . . It is otherwise with those few who remained firm within the range of the possible'. To him those few included Otto Hahn, Max von Laue, Max Planck, and Arnold Sommerfeld.
Einstein was devoted to the cause of Israel , even though on occasion he was publicly critical of its government. He spoke of Israel as 'us' and of the Jews as 'my people.' It appears to me that Einstein's Jewish identity emerged ever more strongly as he grew older. He may never have found a place that truly was home to him. But he did find the tribe to which he belonged. ...1955... Einstein had occasion to remember three old friends. He wrote to Kurt Blumenfeld, 'I thank you belatedly for having made me conscious of my Jewish soul.'
Pais, pages 517-518:
In 1944 Wallenberg, born in 1912 in Stockholm , was appointed third secretary to the Swedish legation in Budapest , with the task of organizing a large-scale action of relief from Nazi terror. He and his staff managed to bring from 20,000 people under the direction protection of the Swedish legation. His name soon became legendary. Several times the Nazis unsuccessfully tried to entrap and kill them. Early in 1945 Wallenberg fell into the hands of the Soviet army, which was occupying Budapest . He vanished. It is certain that at the turn of 1946-7 he was in cell No. 151 of the Lubianka prison in Moscow . It is believed by some that he may still be alive today. In 1947 Einstein wrote to Stalin, 'As an old Jew, I appeal to you to find and send back to his country Raoul Wallenberg . . . [who], risking his own life, worked to rescue thousands of my unhappy Jewish people'. In reply, an underling stated that he had been authorized by Stalin to say that a search for Wallenberg had been unsuccessful.
From: Charlie Chaplin, My Autobiography, Simon and Schuster: New York, NY (1964), page 321:
Dr. Reynolds... asked Einstein if he believed in ghosts. Einstein confessed he had never seen one, and added, "When twelve other persons have witnessed the same phenomenon at the same time, then I might believe."
From: Michael H. Hart, The 100: A Ranking of the Most Influential Persons in History, Hart Publishing Company, New York City (1978), pages 88-89:
Since Einstein was Jewish, his situation in Germany became precarious when Hitler rose to power. In 1933, he moved to Princeton , New Jersey ... and in 1940 he became a United States citizen. Einstein's first marriage ended in divorce; his second was apparently happy...
Einstein was always interested in the human world about him, and frequently expressed his views on political matters. He was a consistent opponent of political tyranny, an ardent pacifist, and a firm supporter of Zionism. From: Raymond J. Seeger, "Einstein, Cosmotheist" in The Journal of the American Scientific Affiliation, 34 (March 1982): page2 42-44 (http://www.asa3.org:16080/ASA/PSCF/1982/JASA3-82Seeger.html; viewed 26 September 2005):
On one of the portals of the Riverside Memorial Baptist Church in New York City is an effigy of Albert Einstein. The curious passerby ponders "Was he truly religious? If so, in what sense?" An answer to these questions requires a definition of religion -- not an easy task either theoretically or practically. I shall use Paul Tillich's criterion of "ultimate concern" -- not unlike Martin Luther's suggestion that God is He whom we love with all our heart and mind and strength and soul. From this viewpoint we shall consider Einstein's own attitude to the universe...
Einstein was born at Ulm , Swabia , boasting of the highest cathedral tower in Europe-Luther country. His Jewish parents, Hermann a merchant and Pauline Koch a pianist, were irreligious... At six Einstein attended an elementary Roman Catholic school (he was the only Jewish child)... he received the school's customary religious instruction. What appealed to him most was the ethical teaching of the Old Testament. This paradise, however, soon became lost in his fascination for some popular science books, which were generally irreligious...
It was not until 23 that he found permanent employment, viz., in the Patent Office at Berne-hardly an encouraging environment for a young physicist. A year later he married a former classmate--Mileva Maric, a Greek Orthodox Serbian--an event never approved by his family. (Upon one visit to Serbia she and their two sons joined the Roman Catholic Church.)
...At 32 Einstein received appointment as Ordinary Professor of Theoretical Physics at the German University of Prague . He had to indicate his religious affiliation in accordance with an edict of Emperor Franz Joseph I; he used a customary notation, "Mosaic."
...His basic belief was that "the foundation of all human values is morality." He mused, "I came to love charity and the love of one's fellow beings above everything else." His two major concerns were Zionism and pacifism.
Einstein supported the Zionist movement, particularly the new University of Jerusalem . He himself, however, was not a Zionist. He did not subscribe to their zeal for nationalism and for orthodoxy.
As for pacifism, he insisted, "Life is sacred, that is to say, it is the supreme value to which all values are subordinate." He was vehemently opposed to "every kind of cruelty and hatred." War, to him, was mechanized cruelty -- he abhorred the military system. Nevertheless, he would not endorse the conscientious objectors, whom he regarded as helping the other side, which was equally bad...
Before discussing Einstein's religion we must look at his relevant philosophy of physics, beginning with the role of phenomena as he envisaged it.
...Einstein... was not strictly a logical empiricist inasmuch as he allowed for some metaphysical concepts not derivable from sensory raw data.
Einstein had a passion to understand nature, which he believed to be real and rational, but a riddle. He confessed that "the most incomprehensible thing about the world is that it is comprehensible." Over the fireplace in the Fine Hall Common Room at Princeton University is inscribed a saying of Einstein: "Raffiniert ist der Herr Gott, aber boshaft ist Er nicht" ("The Lord God is subtle, but He is not mischievous"). He believed that the road to understanding nature is illuminated by mathematical simplicity inherent in nature's unity. (The concept of simplicity is not itself simple.) The apparent beauty, however, was always to be subservient to the latent truth, i.e., mathematical elegance is secondary to physical content. The method is not fancy free like that of a novelist, but rather like that of a person seeking a unique word for a crossword puzzle. Einstein was dedicated to discovering the truth lurking in nature. About his work there was an aura of religion.
Einstein's speculation about religion had its roots in the pantheism of the Jewish philosopher Baruch Spinoza, who regarded the universe as a mixture of mind and matter-but not a Cartesian dualism. He identified the order of the universe with the will of its inherent God (so-called). Einstein admitted, "My conception of God is an emotional conviction of a superior intelligence manifest in the material world." In the spirit of Psalm 139 he regarded God as immanent-but not transcendent. He did not "believe in a God who cares for the well-being and the moral doings of human beings. "
In his Herbert Spencer Lecture at Oxford (1933) Einstein spoke of "something ineffable about the real, something occasionally described as myterious and awe-inspiring." The fact that the method of investigation turns out to be true in the empirical sense he regarded as "a property of our world, an empirical fact, a hard fact." This mystical attitude toward the harmony of universal law is what I call cosmotheism... Einstein himself called it cosmic religion. He insisted, "In this sense, and in this sense only, I belong to the ranks of devoutly religious men."
...Alongside the National Academy of Sciences in Washington , D.C. , is the centennial memorial of Einstein's birth. Regardless of the artistic merit of the "mud-packing" style of the sculptor Robert Berks, his portayal of Einstein is wanting in spiritual appreciation. The lolling, gorilla-like, Gargantuan figure gazing down at a miniature star-studded sky is not the Einstein I knew [personally]. He would have been looking up humbly, in rapturous amazement at the harmony of law revealing everywhere a superior intelligence. He was a cosmotheist.
Imam Malik says..
Penafsiran agama ini sepatutnya dikembalikan kepada asal iaitu dengan rujukan utama al-Quran dan hadis kemudian pandangan para sahabat dan tabi'in sebagaimana hadis di atas tadi.
Dalam hal ini, saya teringat kata-kata Imam Malik yang masyhur iaitu: "ORANG YANG TERKEMUDIAN DARIPADA UMAT INI SEKALI-KALI TIDAK AKAN DAPAT DIPERBAIKI, KECUALI DENGAN CARA YANG TELAH DIGUNAKAN UNTUK MEMPERBAIKI ORANG PADA ZAMAN PERMULAANNYA".
10 TABIAT ROSAKKAN OTAK
10 TABIAT ROSAKKAN OTAK
1. Tidak mengambil sarapan pagi
- Apabila seseorang tidak mengambil sarapan pagi, paras gula dalam darah akan menjadi rendah. Ini akan mengakibatkan kekurangan bekalan nutrisi pada otak dan menjadikannya kurang aktif.
2. Terlebih makan
- Ia akan membebankan pembuluh darah otak dan mengurangkan kuasa mental otak.
3. Perokok
- Asap rokok akan mengakibatkan sel-sel otak terjejas atau terbakar dan boleh mengakibatkan penyakit 'Alzheimer'.
4. Penggunaan gula yang berlebihan
- Pengambilan gula secara berlebihan akan mengganggu penyerapan protein dan nutrisi. Selain daripada itu, ia akan mengganggu perkembangan otak yang sihat.
5. Pencemaran udara
- Otak adalah pengguna oksigen terbesar dalam badan manusia. Pencemaran udara boleh menyebabkan pengurangan bekalan oksigen ke otak dan keaktifan otak.
6. Terlebih tidur
- Tidur adalah bagus untuk merehatkan otak tetapi masa tidur yang panjang boleh mengakibatkan sel-sel otak kita mati.
7. Menutup muka ketika tidur
- Tidur sambil menutup muka akan mengakibatkan otak menerima lebih banyak karbon dioksida berbanding oksigen dan ini akan membawa kerosakan kepada otak.
8. Membiarkan otak bekerja semasa kita berada di dalam keadaan kurang sihat
- Bekerja semasa anda kurang sihat boleh mengurangkan keberkesanan otak dan juga membawa kerosakan kepada sel-sel otak.
9. Kurang berimiginasi
- Berfikir adalah satu cara terbaik untuk melatih otak kita. Kurangnya berimiginasi boleh menyebabkan tahap kecerdasan/keaktifan otak menurun.
10. Jarang berfikir
- Jarang berfikir akan menyebabkan otak kita kurang aktif. Oleh itu, perbincangan yang membina boleh menambah keberkesanan kecerdasan otak kita.
Al Anbiyaa? ayat 105
Dan demi sesungguhnya, Kami telah tulis di dalam Kitab-kitab yang Kami turunkan sesudah ada tulisannya pada Lauh Mahfuz: "Bahawasanya bumi itu akan diwarisi oleh hamba-hambaKu yang soleh".
1. Tidak mengambil sarapan pagi
- Apabila seseorang tidak mengambil sarapan pagi, paras gula dalam darah akan menjadi rendah. Ini akan mengakibatkan kekurangan bekalan nutrisi pada otak dan menjadikannya kurang aktif.
2. Terlebih makan
- Ia akan membebankan pembuluh darah otak dan mengurangkan kuasa mental otak.
3. Perokok
- Asap rokok akan mengakibatkan sel-sel otak terjejas atau terbakar dan boleh mengakibatkan penyakit 'Alzheimer'.
4. Penggunaan gula yang berlebihan
- Pengambilan gula secara berlebihan akan mengganggu penyerapan protein dan nutrisi. Selain daripada itu, ia akan mengganggu perkembangan otak yang sihat.
5. Pencemaran udara
- Otak adalah pengguna oksigen terbesar dalam badan manusia. Pencemaran udara boleh menyebabkan pengurangan bekalan oksigen ke otak dan keaktifan otak.
6. Terlebih tidur
- Tidur adalah bagus untuk merehatkan otak tetapi masa tidur yang panjang boleh mengakibatkan sel-sel otak kita mati.
7. Menutup muka ketika tidur
- Tidur sambil menutup muka akan mengakibatkan otak menerima lebih banyak karbon dioksida berbanding oksigen dan ini akan membawa kerosakan kepada otak.
8. Membiarkan otak bekerja semasa kita berada di dalam keadaan kurang sihat
- Bekerja semasa anda kurang sihat boleh mengurangkan keberkesanan otak dan juga membawa kerosakan kepada sel-sel otak.
9. Kurang berimiginasi
- Berfikir adalah satu cara terbaik untuk melatih otak kita. Kurangnya berimiginasi boleh menyebabkan tahap kecerdasan/keaktifan otak menurun.
10. Jarang berfikir
- Jarang berfikir akan menyebabkan otak kita kurang aktif. Oleh itu, perbincangan yang membina boleh menambah keberkesanan kecerdasan otak kita.
Al Anbiyaa? ayat 105
Dan demi sesungguhnya, Kami telah tulis di dalam Kitab-kitab yang Kami turunkan sesudah ada tulisannya pada Lauh Mahfuz: "Bahawasanya bumi itu akan diwarisi oleh hamba-hambaKu yang soleh".
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