.


Ya Allah, Yaa Rabb, Bring destruction upon the sinister plan of enemies of Islam to move the Holy Tomb of Prophet Muhammad S.A.W. from Madinah Munawwarah.Ya Allah, shine Your hidayah and great strength to the Saudi King and the Sunnis from all over the world to unite in prayers and to defy this evil plan. Defeat them Ya Allah (enemies of Islam) Grant us victory Ya Allah.Amin.

NOTE



The Webmaster (Pok Nik) would like to express his highest gratitude and thanks to Ustaz Haji Ahmad Junaidin bin Che Din for his permission and greatest support in order to make this Global Abjad Blog as a reality.

Contact Pok Nik at : pgssajkm@gmail.com

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Importance of a good shaykh by Shaykh Abd'al-Qadir al-Jilani Radi Allahu anhu

Al Ghawth al-Adham Shaykh Sayyad Abd'al-Qadir al-Jilani Radi 'Allahu anhu said: You must work hard to ensure that your hearts are not locked out of the door of His nearness. Be sensible! You are getting nowhere. You must seek the company of a Shaykh who is learned in the law [hukm] and knowledge ['ilm] of Allah (Almighty and Glorious is He), and who will show you the way toward Him. Without seeing the successful [muflih], one cannot succeed. If a person does not seek the company of scholars who put their knowledge into practice ['ulama 'ummal], he is a chicken from an egg abandoned by the rooster and the mother hen.

Seek the fellowship of those who enjoy fellowship with the Lord of Truth (Almighty and Glorious is He). What each of you should do, when the night has grown dark and people have gone to bed and their voices are silent, is get up, take an ablution [yatawadda'], perform two cycles of ritual prayer [yusalli rak'atain] and say: "O my Lord, guide me to one of Your righteous servants near to You, so that he may guide me toward You and make me familiar with Your path." The instrument [sabab] is necessary. Allah (Almighty and Glorious is He) was quite capable of guiding [His servants] to Him without the Prophets [anbiya']. Be sensible! You are getting nowhere. You must awaken from your heedless folly. As the Beloved Prophet Salla Allahu ta'ala 'alayhi wa Sallam has said: If someone relies entirely on his own subjective judgement, he will go astray. Try to find someone who will be a mirror for the face of your religion [din], just as you look in the mirror to check the appearance of your outer face, your turban and your hair. Be sensible! What is this crazy foolishness? You say, "I don't need anyone to teach me," and yet the Beloved Prophet Salla Allahu ta'ala 'alayhi wa Sallam has said: The believer is the believer's mirror [al-mu'minu mir'atu 'l-mu'min].

When the believer's faith is sound, he comes to be a mirror for all creatures. They behold their religious faces [wujuh adyanihim] reflected in the mirror of his speech, every time they see him and get close to him. What is this craziness? Not a moment goes by without your begging Allah (Almighty and Glorious is He) to provide you with more than you already have to eat, to drink, and to wear, with more sexual opportunities and more income. These are not things that could increase or decrease, even if you were to be joined in your plea by every supplicant whose prayers are answered [da 'in mujab].

Supplication [da 'wa] will neither increase one's sustenance by so much as an atom, nor reduce it by an atom. This is a foregone conclusion [mafrugh minhu]. You must devote your attention to doing what you have been commanded to do, and to avoiding what you have been forbidden to do. You should not worry about that which is bound to come your way, because He guarantees that it will come to you. Allotted shares [aqsam] arrive at their appointed times, whether they be sweet or bitter, whether you like them or dislike them.

The people [of the Way] attain to a condition in which they no longer have any prayer of supplication [du'a] or request [su'al] to make. They do not beg [in their prayers] to gain advantages, nor to get rid of disadvantages. Their supplication comes to be a matter concerning their hearts, sometimes for their own sake and sometimes for the sake of all creatures, so they utter the prayer of supplication without conscious premeditation [fi ghaiba].
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"O '' Allah, endow us with good behaviour in Your company under all circumstances!
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[When the believer's faith is sound], fasting [sawm], prayer [salat], remembrance [dhikr] and all acts of obedience [ta 'at] become second nature to him, mingled with his flesh and blood. Then he receives protection from Allah (Almighty and Glorious is He) under all circumstances. The restraint of the law [hukm] does not desert him, not for an instant, while he is on this course. The law comes to be like the vessel in which he sits, as he travels over the ocean of the power [qudra] of his Lord (Almighty and Glorious is He). He goes on traveling over it until he arrives at the shore of the hereafter, at the shore of the ocean of grace and the hand of nearness. Thus he is sometimes in the company of creatures and at certain times in the company of the Creator. His work and toil are with creatures, while his relaxation is with the Creator.
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From Shaykh 'Abd al-Qadir al-Jilani, "The Sublime Revelation (Al-Fath ar-Rabbani)," translated by Muhtar Holland (Al-Baz Publishing, Houston, 1992), p. 426-8.
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On the authority of Abu Hurayrah r.a., who said that Prophet Muhammad S.A.W. said: Allah SWT said:

Whosoever shows enmity to someone devoted to Me, I shall be at war with him. My servant draws not near to Me with anything more loved by Me than the religious duties I have enjoined upon him, and My servant continues to draw near to Me with supererogatory works so that I shall love him. When I love him I am his hearing with which he hears, his seeing with which he sees, his hand with which he strikes and his foot with which he walks. Were he to ask [something] of Me, I would surely give it to him, and were he to ask Me for refuge, I would surely grant him it. I do not hesitate about anything as much as I hesitate about [seizing] the soul of My faithful servant: he hates death and I hate hurting him. (It was related by al-Bukhari)
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“Allah! There is no God save Him, the Alive, the Eternal. Neither slumber nor sleep overtaketh Him. Unto Him belongeth whatsoever is in the heavens and whatsoever is in the earth. Who is he that intercedeth with Him save by His leave? He knoweth that which is in front of them and that which is behind them, while they encompass nothing of His knowledge save what He will. His throne includeth the heavens and the earth, and He is never weary of preserving them. He is the Sublime, the Tremendous.”

Sunday, November 25, 2012

Why did Israel attack Gaza?

Why did Israel attack Gaza?


by : ABDÜLHAMİT BİLİCİa.bilici@todayszaman.com

The eight-day-long Gaza operation of Israel, which started with the missile attack that killed Ahmad al-Jabari, the leader of al-Qassam -- the military wing of Hamas -- has escalated the tension in the Middle East.


The number of people who died in the Gaza attacks has exceeded 160, including many civilians and some journalists, as well as the child of Jihad Mesheravi, photo editor of BBC Arabic in Gaza. More than 80 public and security institutions were targeted during the Israeli attacks in Gaza. After the start of the attacks, the citizens were advised to stay inside their homes, and schools and workplaces were shut down. Rockets were fired from Gaza in response to Israeli attacks; five were killed by these rockets in Tel Aviv.

The changing balance in the Middle East, the involvement of Obama and Islamic countries including Egypt in the matter and the ability of Hamas to do damage in Tel Aviv due to its new missiles have all prevented a great catastrophe like the one in 2008. The casualties in the recent Israeli military campaign have remained relatively limited compared to the level of destruction and number of casualties in the Operation Cast Lead in 2008, which lasted 33 days and in which 1,500 Palestinians were murdered and the complete infrastructure of Gaza was destroyed. There is now an American president who was elected despite Israeli attempts and who would pursue a more independent policy in White House. The Arab Spring process that started in Tunisia has also destroyed many regimes that were formerly friends of Israel in the Middle East. There is a huge tension with Iran. A different political balance may emerge in Syria at any minute; this is important because this neighbor of Israel has never posed any serious problem for Israel over the past four decades. Winds of change are blowing in Jordan.

Recent public surveys conducted in Israel -- which will have early elections on Jan. 22 -- show that the Netanyahu-Lieberman alliance will experience no problem winning the elections again. This means that Israel does not need to stage a military campaign to attract domestic political support.

So what is the meaning and goal of the Israeli attack in Gaza? There could be three consequences of this campaign regardless of the Israeli motivation. The process called Arab Spring owes its success to another revolution that took place in people’s minds to overthrew some of the autocratic regimes in the Arab world. That revolution was the move of the interest and focus of the people in the Arab world from the Israeli blockage to major issues including freedom, justice, food and employment. The people in Tahrir did not burn the American or Israeli flags. Israel’s attack in Gaza to draw attention to the Palestinian issue again could have been a wise move to undermine the process of change.

The second consequence is directly relevant to the first matter. Having to deal with the Palestinian issue at the beginning of their term could have become a trap for the new administrations, including the one in Egypt, which would take them away from reforms. And in case populism associated with rhetorical reaction in the Palestinian issue is preferred over focusing on intricate problems, a historical opportunity would have been missed and the major goals of the revolution would have been undermined.

The third consequence is all about Israel. By attacking Gaza, Netanyahu has made sure that the Palestinian issue, which had become relatively insignificant compared to the Syrian crisis and Arab Spring process, attracted attention at a time when the global and regional conjectures are not in its favor.

If, as suggested by some hawkish figures in Netanyahu’s cabinet and Gilad Sharon, son of former prime minister Ariel Sharon, Israel had completely destroyed Gaza, we should have been prepared for more horrible disasters in the Middle East. However, for now, accepting a truce that all parties referred to as a victory for themselves has dominated such frantic moves. But it should be noted that this is just a cease-fire and that everything could happen unless true peace is made in this region.

Imam Mahdi (Descendent of Prophet Muhammad PBUH)


by Mufti A.H. Elias and Mohammad Ali ibn Zubair Ali - Who Is Imam Mahdi?

Note: Please do not confuse Imam Mahdi with Hadhrat Isa (Jesus) Alayhis Salaam. They are two different persons, and both will come during the last days.

According to Hadeeth, Imam Mahdi will appear first, and Hadhrat Isa (A.S.) will appear during Imam Mahdi's lifetime. Furthermore, only Hadhrat Isa (A.S.) will be able to kill Dajjal (the "anti-Christ").   The term "MAHDI" is a title meaning "The Guided one".


Hadhrat Abdullah bin Mas'ood (R.A.) says that Rasulullah (Sallallahu Alayhi Wasallam) said, "This world will not come to an end until one person from my progeny does not rule over the Arabs, and his name will be the same as my name." (Tirmidhi)


Hadhrat Ali (R.A.) narrates that Rasulullah (Sallallahu Alayhi Wasallam) said, "Even if only a day remains for Qiyamah to come, yet Allah will surely send a man from my family who will fill this world with such justice and fairness, just as it initally was filled with oppression." (Abu Dawood)
His Features


Hadhrat Abu Saeed Khudri (R.A.) relates that Rasulullah (Sallallahu Alayhi Wasallam) said, "Al Mahdi will be from my progeny. His forehead will be broad and his nose will be high. He will fill the world with justice and fairness at a time when the world will be filled with oppression. He will rule for seven years."


Other ahadeeth inform us that:

* He will be tall * He will be fair complexioned * His facial features will be similar to those of Rasulullah (Sallallahu Alayhi Wasallam) * His character will be exactly like that of Rasulullah (Sallallahu Alayhi Wasallam) * His father's name will be Abdullah * His mother's name will be Aamina * He will speak with a slight stutter and occasionally this stutter will frustrate him causing him to hit his hand upon his thigh. * His age at the time of his emergence will be forty years * He will receive Knowledge from Allah.


His Emergence and Rule


Hadhrat Umme Salmah (R.A.) narrates that Rasulullah (Sallallahu Alayhi Wasallam) said, " After the death of a Ruler there will be some dispute between the people. At that time a citizen of Madina will flee (from Madinah) and go to Makkah. While in Makkah, certain people will approach him between Hajrul Aswad and Maqaame Ibraheem, and forcefully pledge their allegiance to him.


Thereafter a huge army will proceed from Syria to attack him but when they will be at Baida, which is between Makkah and Madina, they will be swallowed into the ground.


On seeing this, the Abdaals of Shaam as well as large numbers of people from Iraq will come to him and pledge their allegiance to him. Then a person from the Quraish, whose uncle will be from the Bani Kalb tribe will send an army to attack him, only to be overpowered, by the will of Allah. This (defeated) army will be that of the Bani Kalb. Unfortunate indeed is he who does not receive a share from the booty of the Kalb. This person (Imam Mahdi) will distribute the spoils of war after the battle. He will lead the people according to the Sunnat and during his reign Islam will spread throughout the world. He will remain till seven years (since his emergence). He will pass away and the Muslims will perform his Janazah salaat." (Abu Dawood)

According to a Hadeeth, Sayyidena Eesa (A.S.) will lead the Janaazah of Imam Mahdi (A.S.).

While the people will be pledging their allegiance to Imaam Mahdi, a voice from the unseen will call out:

"This is the representative of Allah, The Mahdi, listen to him and obey him"

This announcement which will be heard by all those present will establish his authenticity. Another sign which will indicate the authenticity of Imaam Mahdi wil be that in the Ramadhaan prior to his emergence an eclipse of the sun and moon will occur.


Hadhrat Abu Umamah (R.A.) says that Rasulullah (Sallallahu Alayhi Wasallam) said: "There will be four peace agreements between you and the Romans. The fourth agreement will be mediated through a person who will be from the progeny of Hadhrat Haroon (A.S.) and will be upheld for seven years."


The people asked: "O Rasulullah (Sallallahu Alayhi Wasallam), who will be the Imaam of the people at the time?"


Rasulullah (Sallallahu Alayhi Wasallam) said: "He will be from my progeny and will be forty years of age. His face will shine like a star and he will have a black spot on his left cheek. He will don two "Qutwaani" cloaks and will appear exactly as a person from the Bani Israeel..." (Tabrani)


According to hadith narrated by Abu Saeed Khudri (R.A.) Rasulullah (Sallallahu Alayhi Wasallam) said: "...(regarding the rule of Imaam Mahdi) the skies will rain down in abundance and the earth will yield forth its crop in abundance, and those alive will desire that those who have already passed away should have been alive to enjoy this prosperity..."


Hadhrat Buraidah (R.A.) says that Rasulullah (Sallallahu Alayhi Wasallam) said: "There will be many armies after me. You must join that army which will come from Khurasaan." (Ibn Adi)


Abu Hurairah (R.A.) says that Rasulullah (Sallallahu Alayhi Wasallam) said: "(Armies carrying) black flags will come from Khurasaan. No power will be able to stop them and they will finally reach Eela (Baitul Maqdas) where they will erect their flags."
 from: "Signs of Qiyamah" by Mohammed Ali Ibn Zubair Ali


More Hadeeth (with references) (contributed by Bradley Bilal).


1) The Prophet (PBUH and HF) said: "Even if the entire duration of the world's existence has already been exhausted and only one day is left (before the day of judgment), Allah will expand that day to such a length of time, as to accommodate the kingdom of a person from my Ahlul-Bayt who will be called by my name. He will fill out the earth with peace and justice as it will have been full of injustice and tyranny (by then)."


References:Sahih al-Tirmidhi, v2, p86, v9, pp 74-75 Sunan Abu Dawud, v2, p7 Musnad Ahmad Ibn Hanbal, v1, pp 84,376; V3, p63


2) The Prophet (PBUH and HF) said: "al-Mahdi is one of us, the members of the household (Ahlul-Bayt)."
Reference: Sunan Ibn Majah, v2, Tradition #4085


3) The Prophet (PBUH and HF) said: The Mahdi will be of my family, of the descendants of Fatimah (the daughter of the Prophet (PBUH)).

References:

Sunan Abu Dawud, English version, Ch. 36, Tradition #4271 (narrated by Umm Salama, the wife of the Prophet) Sunan Ibn Majah, v2, Tradition #4086

4) The Prophet (PBUH and HF) said: "We (I and my family) are members of a household that Allah (SWT) has chosen for them the life of the Hereafter over the life of this world; and the members of my household (Ahlul-Bayt) shall suffer a great affliction and they shall be forcefully expelled from their homes after my death; then there will come people from the East carrying black flags, and they will ask for some good to be given to them, but they shall be refused service; as such, they will wage war and emerge victorious, and will be offered that which they desired in the first place, but they will refuse to accept it till they pass it to a man from my family (Ahlul-Bayt) appears to fill the Earth with justice as it has been filled with corruption. So whoever reaches that (time) ought to come to them even if crawling on the ice/snow since among them is the Vice-regent of Allah (Khalifatullah) al-Mahdi."
References:

Sunan Ibn Majah, v2, Tradition #4082, The History Tabari al-Sawa'iq al-Muhriqah, by Ibn Hajar, Ch. 11, section 1, pp 250-251

5) Abu Nadra reported: We were with the company of Jabir Ibn Abdillah... Jabir Ibn Abdillah kept quite for a while and then reported Allah's Messenger (may peace be upon him) having said: "There would be a Caliph in the last (period) of my Ummah who would freely give handfuls of wealth to the people without counting it." I said to Abu Nadra and Abu al-Ala: Do you mean Umar Ibn Abd al-Aziz? They said: NO, (he would be Imam Mahdi).

References:

Sahih Muslim, English version, v4, chapter MCCV, p1508, Tradition #6961 Sahih Muslim, Arabic version, Kitab al-Fitan, v4, p2234, Tradition #67

6) "al-Mahdi is from our Ahlul-Bayt, no doubt Allah will enforce his appearance within a night (i.e., his coming is very unpredictable and is very sudden)."
References: Sunan Ibn Majah, v2, p269

Compiled from various sources by Islam.tc, webmaster@islam.tc  

Wednesday, June 13, 2012

Tuesday, June 5, 2012

AMALAN PENGURUSAN-PERNIAGAAN ISLAMIK - NIK ZAFRI/MOHD SUKRI YAHYA

Baru-baru ini ada permintaan dari beberapa penerbit di Malaysia yang telah menghubungi saya setelah melihat manuskrip yang pertama dan telah menyuarakan hasrat meminta saya menulis buku yang telah lama saya pendam pengeluarannya iaitu mengenai amalan pengurusan dan perniagaan Islam terbaik (best Islamic Management and Business Services) pada zaman (khalaf) ini. 

Walaupun telah banyak bahan yang dipaparkan mengenai topik yang sama, namun terdapat perbezaan ketara dalam apa yang bakal saya keluarkan nanti.Buku atau panduan ini dijangka akan menjadi petunjuk alternatif yang juga dapat diharmonikan dengan semua standard/piawaian halal dan pengurusan Islam termasuk perbankan Islam di Malaysia.

Berikut adalah petikan dari muka hadapan buku berkenaan yang ditulis bersama oleh Encik Md Sukri :


DARI MEJA PENGARANG

Alhamdulillah, setelah menjalankan kajian lebih dua dekad, akhirnya terhasil juga buku ini sebagai salah satu wadah perjuangan kami untuk mencapai hasrat menjana ekonomi ummah pada zaman khalaf.

Kini umat Melayu Islam sedunia hari ini masih mencari-cari satu kaedah pengurusan dan perniagaan Islamik untuk disesuaikan pada zaman khalaf.

Penggunaan perkataan "Islamik" menggambarkan bahawa isi kandungan ciri-ciri ini telah diterapkan dengan nilai-nilai Islam.

Ini berlaku kerana terlalu banyak input dari pelbagai kajian Islamik yang perlu diproses namun, untuk menganalisa data-data yang banyak ini bagi tujuan mengaturnya kembali bagi memudahkan kefahaman bukanlah semudah yang disangkakan.

Pesanan kami kepada pembaca terutamanya mereka dari kalangan professional dan kakitangan pelbagai industri termasuk perkhidmatan awam; dalam membaca buku ini; tentunya tuan/puan akan terlihat unsur-unsur yang mirip kepada piawaian ISO 9000 dan lain-lain piawaian antarabangsa.

Walaupun demikian, untuk pengetahuan pembaca :

a. Pendekatan buku ini akan mengikut proses perniagaan (di mana poin perniagaan biasanya bermula secara tipikal) dan boleh terus disesuaikan dengan apa juga jenis organisasi.

Sidang pengarang juga telah memberikan contoh-contoh dan istilah-istilah yang mudah difahami dalam setiap ciri-ciri yang dipaparkan,

Manakala piawaian ISO pendekatannya berbentuk elemen yang sekurang-kurangnya perlu diatur kembali mengikut kesesuaian proses/operasi dan tiada contoh-contoh konkrit diberikan.

b. Buku ini bukan bertujuan untuk mencapai sebarang persijilan seperti ISO ianya hanyalah panduan yang mengandungi ciri-ciri Islamik – ianya boleh disesuaikan kepada apa juga bentuk organisasi malah boleh dijadikan prinsip secara individu,

c. Walaubagaimanapun, rujuksilang tetap dilakukan kepada dokumentasi ISO, pelbagai piawaian halal dan pengurusan Islam yang lain untuk memudahkan kefahaman,

d. Buku ini tidak akan menjadi satu tindanan (overlapping) kepada mana-mana piawaian ISO, ianya hanyalah satu pilihan kepada pembaca dan pengamal pengurusan perniagaan Islam.

Tetapi sekiranya ada pihak yang berminat untuk meningkatkan taraf buku ini kepada piawaian, sidang pengarang sentiasa bersedia untuk berbincang secara lanjut.

Adalah diharapkan buku ini akan mendapat keredhaan dan rahmat Allah SWT supaya isi kandungannya dapat dilaksanakan paling hampir dengan kehendak syarak di zaman penuh mencabar ini.

Juga nawaitu kami ialah untuk mengkayakan lagi khazanah keilmuan Islamik dan dapat diharmonikan dengan sistem yang sediada seperti perbankan dan kewangan Islam, sistem perakaunan/pengauditan berorientasikan Islam, pelaburan Islam, piawaian halal, piawaian pengurusan Islam yang lain dan sebagainya.

Setelah buku ini dicetak, sidang pengarang dijangka; InsyaAllah; akan mengadakan siri-siri bengkel dan latihan serta perundingan dengan kerjasama agensi-agensi yang berkaitan. InsyaAllah, buku ini bukanlah buku yang terakhir bagi kami, akan ada lagi siri-siri komplimentari (siri-siri mini) yang akan dikeluarkan dalam tempoh yang terdekat.

Wassalam

SIDANG PENGARANG

NIK ZAFRI BIN ABDUL MAJID
MUHAMMAD SUKRI BIN YAHYA

Antara kandungan buku (ciri-ciri utama) ini ialah :

1.0 PEMASARAN- R & D, Tinjauan Pemasaran, Periklanan dan Promosi  berkonsepkan ta'sir, qimah, tanpa unsur ihtikar dan gharar serta mengambilkira :

i) MS 1500:2009 (M), Makanan halal -Pengeluaran, penyediaan, pengendalian dan penyimpanan -Garis panduan umum (Semakan kedua)
ii). MS 2200:Part 1:2008, Islamic Consumer Goods -Part1: Cosmetic and Personal Care -General Guidelines
iii). MS 2400-1:2010, Halalan-Toyyiban Assurance Pipeline -Management system requirements for transportation of goods and/or cargo chain services
iv). MS 2400-2:2010, Halalan-Toyyiban Assurance Pipeline -Management system requirements for warehousing and related activities
v). MS 2400-3:2010, Halalan-Toyyiban Assurance Pipeline -Management system requirements for retailing
vi). Piawaian dan Panduan bersabit dengan GMP dan HACCP di mana berkaitan
vii) MS1900:2005 Quality Management System - Requirement From Islamic Perspectives


Jenis-jenis produk/industri spt. dharuriyah, hajiyah dan tahsiniah.

2.0 PEMBELIAN DAN PENGURUSAN HARTA - yang memaparkan konsep at-thaman, rundingan, sewaan, spesifikasi, jumlah/mutu, sampel, perlantikan pembekal, sistem kawalan kredit bai-muajjal, qa/qc, pengurusan harta alih & tidak alih, rekod, jaminan bank dari bank/kewangan Islamik, atau Bon (sukuk) dsb.

Ianya juga mengambilkira kesesuaian organisasi menggunakan - PO/Kontrak berdasarkan musamma, al-bay (barter trade/kontra), ijarah, jualan, kafalah, qard (kolateral, wang tahanan dsb) - qimi, hibah, wasiyyah/hawalah, iqalah, wadiah, muzaraah, rahn, suftajah (cek kembara), muatah (spt. memakai vending machine), umra/iarah, amanah, thunya, Tawliah, Wadhiah, Isyrak dan Murabahah dan al-inah

3.0 PERANCANGAN - yang memaparkan sumber dan prasarana, tanggungjawab pengurusan, perlantikan wakil syariah atau panel syariah, perancangan/pengurusan sumber manusia, dokumentasi dan rekod.Ianya juga mengambilkira - takhtit, tanzin dan KPI/KRA/MBO


(Dalam ciri-ciri Sumber dan Prasarana ada menyentuh mengenai kepentingan sistem perakaunan mengikut : 
'Pernyataan Prinsip Sistem Perakaunan Islam' keluaran Lembaga Piawaian Perakaunan Malaysia (MASB. Selain itu kepentingan terdapatnya 'musolla'  dalam sesebuah organisasi yang ingin mengamalkan panduan ini)

4.0 OPERASI - yang memaparkan perkara-perkara am, kemudahkesanan, penstoran, aturan barangan, kawalan peralatan ukuran, penilaian -pemeriksaan/penilaian berkala, pengredan 'patuh syariah', tatacara nilaian, ketidakpatuhan - azimah & rukhsah, penilaian susulan, penyediaan senarai ketidakpatuhan.


Konsep Penilaian adalah berdasarkan Wiqayah :

I. tandaras kejayaan – asas pencapaian matlamat organisasi
II. penjamin kelicinan operasi – tandaras ukuran dan penentuan kelicinan operasi di samping berorientasikan motivasi ke arah kejayaan.
III. Proaktif – mewujudkan dan menjangka langkah-langkah pencegahan masalah berdasarkan pengalaman, kemahiran, syor yang bernas dan lain-lain.
IV. menjalankan penilaian tanpa tujuan untuk mencari kesalahan sebaliknya sama-sama untuk mencari langkah-langkah penambahbaikan dan dijalankan dalam bentuk tidak menjatuhkan maruah seseorang.

5.0 PENAMBAHBAIKAN - yang memaparkan mesyuarat semakan semula

6.0 PELANGGAN

Buku dan panduan ini juga akan memaparkan contoh model pengurusan Islamik dengan contoh cartalir.


NANTIKANLAH KEDATANGANNYA!!

Friday, March 9, 2012

ALLAH EXISTS WITHOUT BEING IN A PLACE OR DIRECTION

by Syed Muhammad SyedAbdullah Al-Husayni on Wednesday, July 6, 2011 at 7:13pm ·

Source : Assuna.org

Question:

Assalamalaykum,

I know that English is not as rich as Arabic, but I read some translations for some of the books and they quote that Allah is above his creations or above everything. And reading from your site that Allah exists without a beginning, that means He existed before the places and directions, so did any of the salaf scholars Say that "Allah is above the Throne"? And how would you explain the "Aboveness" when it's said about Allah?

Answer:

Bismillah, praise be to Allah the creator of everything, and the one who is Eternal and exists without a place, we ask Allah to increase the rank of Prophet Muhammad and his kind Aal and Companions,

The belief of all the Muslims from the Salaf and Khalaf is that Allah exists without being in a place or direction, because He (the exalted and most high in status) existed before all the creations and is clear from change.

The Aboveness and Highness when attributed to Allah always refers to highness in status and cannot be taken literally as high in a place or position or direction, because Allah existed eternally before time and place and directions. And that's the meaning of "Allah Ta^ala Jalla Wa ^ala"; that is Allah the one who is most high in status and is clear from all imperfections.

وقالَ أهلُ الحقّ: ليس الشأنُ في عُلوّ الجهةِ بل الشأنُ في علوّ القدرِ، والفوقية في لغةِ العربِ تأتي على معنيينِ فوقية المكانِ والجهةِ وفوقية القدرِ قال الله تعالى إخبارًا عن فرعون: {وإنا فوقهم قاهرون} أي نحنُ فوقَهُم بالقوةِ والسيطرةِ لأنه لا يصحُّ أن يقالَ إن فرعونَ أرادَ بهذا أنه فوقَ رقابِ بني إسرائيلَ إلى جهةِ العلوّ إنما أرادَ أنهُم مقهورونَ لَهُ مغلوبونَ.

فقول الله تعالى اخباراً عن فرعون الكافر {أنا ربكم الأعلى} معناه علو القدر. وكذا قوله {وإنا فوقهم قاهرون} أي فوقية القوة والسيطرة وليس فوقية المكان. فلهذا نص العلماء أن الفوقية والعلو أذا أطلق على الله فالمراد منه علو قدر وفوقية قهر سبحانه وتعالى وليس علو مكان وجهة لأن الله كان قبل الخلق والمكان والجهات بلا مكان كما أجمع كل علماء أهل السنة على ذلك ونص على ذلك ابن حجر العسقلاني في شرحه على صحيح البخاري.

It's clear linguistically in al-Qur'an that "al-^uloo" and "al-Fawqiyah" (Highness and Aboveness) has two meanings: Above in place, and above in Status. And the proof that "Highness" and "Aboveness" means above in status what was mentioned in al-Qur'an about Pharaoh the blasphemer who said: "أنا ربكم الأعلى"Which means Pharoah said to his people [I'm your Lord the most High] and that clearly means highness of status. Also Allah said about Pharaoh: {وإنا فوقهم قاهرون} which means that Pharaoh said {And we are Above them Subduing them}. The Above here cannot mean that Pharaoh is literally above the necks of the children of Israel nor in the upper direction!! Rather it's clear that what's meant is that they are under his subjugation and control.

Scholarly Sayings Clearing Allah from Being in a Direction

Allah is the most high in status, He is attributed with all attributes of perfection and He is clear from any imperfection. He existed eternally before time and place as Prophet Muhammad peace be upon him said "كان الله ولم يكن شىء غيره" Which means: "Allah existed eternally and there was nothing else." This hadith proves that Allah was alone in al-'azal, (the status of existence without a beginning,) i.e., before creating any of the creation. There was nothing with Him: no place, no space, no sky, no light, and no darkness.

It is determined in the rules of the Religion and the judgments of the sound mind that Allah, the Exalted, does not change. Hence, it is impossible that after having been existing without a place, He would become in a place, because this is a development, and the development is a sign of needing others, and the one who needs others is not God. Imam Abu Mansur al-Baghdadiyy related in his book, Al-Farqu Bayn al­Firaq, that Imam ^Aliyy, the fourth of the caliphs, may Allah reward his deeds, said which means: "Allah existed eternally and there was no place, and He now is as He was", i.e., without a place.

Imam al-Hafidh al-Bayhaqiyy said in his book, Al-Asma'u was-Sifat, on page 400: ".... What was mentioned towards the end of the hadith is an indication of denying Allah has a place and denying the slave is alike to Allah, wherever he was in proximity or remoteness. Allah, the Exalted, is adh­-Dhahir--hence, it is valid to know about Him by proofs. Allah is al-Batin--hence, it is invalid that He would be in a place."He also said: "Some of our companions used as a proof to refute the place to Allah the saying of the Prophet, sallallahu ^alayhi wa sallam : 'You are adh-Dhahir and there is nothing above You, and You are al-Batin and there is nothing underneath You.' Therefore, if there is nothing above Him and nothing underneath Him, He is not in a place."

Imam Ahmad Ibn Salamah, Abu Ja^far at­Tahawiyy said in his book at-Tahawiyah: "Allah is supremely clear of all boundaries, extremes, sides, organs and instruments. The six directions do NOT contain Him--these are attributed to all created things."

Such is the saying of Imam Abu Ja^far who is among the heads of as-Salaf. He explicitly stated that Allah is clear of being contained by the six directions, that is he is confirming that Allah exists without a place. The six directions are above, below, in front of, behind, right, and left. So this is clear evidence that the Salaf cleared Allah from organs, bodily parts, place, direction, limits and al-Kayf (manners of beings). Imam at-Tahawiy also said: "And whoever attributes to Allah any of the manners of beings is considered a blasphemer". This is the creed of the true Salafis and not the wahhabis.

In his book, Ihya'u ^Ulum ad-Din, Imam al-Ghazaliyy said: "... places do not contain Allah, nor do the directions, earth, or heavens. He is attributed with an "istiwa'" over al-^arsh as He said in the Qur'an--with the meaning that He willed--and not as what people may delude. It is an istiwa' which is clear of touching, resting, holding, moving and containment. Al-^arsh does not carry Him, but rather al-^arsh and those that carry al-^arsh are all carried by Allah with His Power and are subjugated to Him. He is above al-^arsh and above the heavens and above everything--in status-- an aboveness that does not give Him proximity to al-^arsh or the heavens as it does not give Him farness from earth. He is higher in status than everything: higher in status than al-^arsh and the heavens, as He is higher in status than earth and the rest of the creation." Imam al-Ghazaliyy also said: " Allah, the Exalted, existed eternally and there was no place. He is not a body, jawhar (atom), or property, and He is not on a place or in a place."

Shaykh ^Abdul-Ghaniyy an-Nabulsiyy said: "He who believes that Allah filled the heavens and earth or that He is a body sitting above al-^arsh, is a kafir."

And Imam Ibn Hajar al-^Asqalaniy (who is also an Ash^ari hafidh) said in his explanation of Sahih al-Bukhary (Fath al-Bari):

"Attributing aboveness (Fawqiyah) to Allah is a matter of status, and the impossibility lies in it being physical." This means Allah exists without a place and is clear from being in a direction or place. And the "Fawqiyah" or aboveness when attributed to Allah it refers to abovness of status and greatness of Allah, the exalted. He is the creator Subhanahu Wa Ta^ala that does not need any of the creations in any way.

Ibn Hajar also said that this is the creed of Ahlus-Sunnah, the Salaf, Khalaf, Ash^aris and Maturidis, which is the creed of the majority of the Muslim nation that Allah exists without being in a place or a direction.

Allah knows best.

Thursday, February 9, 2012

RAHSIA ZIKIR DAN KAITANNYA DENGAN SAINS


Artikel Asal : Warga Melayu Abjad Haraki dalam forum tertutup PENGURUSAN DAN TEKNOLOGI (FB)

Sempena bulan puasa yang mulia ini, Pok Nik ingin berkongsi perbincangan Pok Nik dengan seorang saintis Melayu Islam (dinamakan "hamba Allah")..

Apa yang menarik dalam perbincangan berkenaan ialah beliau memadankan antara pemikiran ulama Nusantara dan cetusan daripadanya yang melahirkan inovasi, sains dan teknologi serta beliau sangat suka berbincang dengan Pok Nik kerana input-input kerohanian dan sains. Selain itu, Pok Nik sendiri menaruh minat yang mendalam dalam membuat "pembedahan semula" kitab-kitab ulama Nusantara bagi meneruskan warisan di zaman Khalaf dan memaparkan kehebatan Melayu Islam - Islam Melayu yang mana ulama Nusantara bukanlah semata-mata seorang ulama ilmu agama sahaja tetapi juga merupakan saintis yang bijak.

Penafian

Pok Nik ingin mengingatkan bahawa tidak sekali-kali tujuan artikel ini untuk menyamakan taraf hadits dengan qadim - umpamanya sains menerangkan mukjizat dan karomah. Sebenarnya mukjizat dan karomah itulah yang melahirkan ilham (secara laduni) kepada alam hadits untuk mengaplikasikannya semasa hidup di dunia ini.

I'tiqad kita perlu dijaga bahawa mukjizat dan karomah bukan sains, ianya adalah perkara yang mencarik adat bagi menyelesaikan masalah dan mematikan hujjah serta menebalkan lagi iman.

Pok Nik juga berharap jika ada mana-mana ahli forum yang ada persoalan sila merujuk kepada pakar dalam bidang-bidang yang disebutkan dalam artikel ini.

BISMILLAAHIRRAHMAANIRRAHIM.

Berikut adalah hasil daripada perbincangan berkenaan.

Sesetengah pengikut dan murid kepada guru yang diizinkan Allah SWT melihat perkara mencarik adat ini, telah terilham untuk membuat satu inovasi hasil dari pemerhatiannya sendiri. Ini kerana perkara yang mencarik adat itu adalah bersifat Rahmatul 'Alamin atas asbab penzahirnya.

Ianya bersifat pengajaran, dakwah dan perjalanan di dunia itu sendiri. Ianya juga bersifat keberkatan kepada alam sekitarnya (seperti menurunkan hujan dsb).

Firman Allah yang bermaksud: “Ingatlah, dengan mengingati Allah jiwa kamu akan tenang.”

Walau dengan cara apapun kita berzikir samada dengan sebutan kalimat Allah SWT secara berulang-ulang (atau tasbih, tahmid dsb) atau membaca ayat-ayat suci Al-Qur'an, rabitah, tawassul, fana, mahupun sebutan berulang-ulang, berdoa dsb. seseorang ulama dikira sampai ke matlamat yang disebutkan dalam ayat di atas apabila dia mengingati Allah SWT SEHINGGA jiwanya tenang. Jika dia tidak tenang dia tidak akan dapat kembali seperti Firman Allah SWT :

"Wahai Jiwa yang tenang, kembalilah kepada Tuhanmu dengan redha dan diredhai, maka masuklah kedalam (golongan) hambaKu, dan masuklah ke dalam (Syurga) JannahKu"

Juga ulama apabila ditimpa dugaan atau musibah, beliau akan terus mengingati Allah SWT sebagaimana firmanNya :

“ Orang-orang yang sabar itu apabila mereka ditimpa musibah mereka akan berkata : Innaa lillaahi wa-inna ilaihi roojiuun “ ~ Surah al-Baqarah , ayat 155

Juga disaran "kembali kepada Allah" kerana bila "kembali", jiwa akan "tenang-tenteram" dan semoga kita masuk dalam golongan hambaNya (yang redha dan diredhai walaupun berapa banyak musibah dan dugaan datang sekalipun)

Kembali kepada perbincangan kita.

Firman Allah SWT :

"Maha Suci Allah yang telah menciptakan PASANG-PASANGAN, baik dari apa yang ditumbuhkan oleh bumi dan dari diri mereka maupun dari apa yang tidak mereka ketahui." (QS Yasin: 36)

FirmanNya lagi :

"Dan segala sesuatu Kami ciptakan berpasang-pasangan supaya kamu MENGINGAT akan kebesaran Allah." (QS Adz-Dzaariyat: 49)

(Lihat pertalian "Pasangan" dengan "Zikir")

Telah terdapat laporan, dalam Qisasul Aulia, kisah hamba yang sentiasa suka berpuasa dan memenuhi puasa itu dengan berzikir sehingga mencapai ke peringkat fana dan apabila tuan kepada hamba itu balik ke rumahnya, dia melihat zahirnya satu cahaya yang tidak diketahui puncanya. Apabila tuan itu rapat ke bilik hamba berkenaan, cahaya itu tiba-tiba hilang.

Dari segi teori temporal dan fizik kuantum, apabila seseorang ulama berzikir, maka semua nisbah jisim dan antijisim (persekitaran alam dan dalam diri) akan bertemu (kata kunci, Pasangan jisim dan antijisim) kerana barokah dari zikir seorang ulama itu apatah lagi apabila dia bertaraf waliyullah.

Apabila pertembungan unsur ghaib dan nyata (adat bertemu mencarik adat) maka ianya akan melahirkan satu bentuk cahaya (atau cahaya bertemu cahaya menzahirkan cahaya di atas cahaya) (kata kunci : Pasangan unsur ghaib dan nyata dan cahaya bertemu cahaya)

Maksud ayat: Surah an Nur ayat 35 – 37.

“Allah (memberi) cahaya (kepada) langit dan bumi. Perumpamaan cahaya Allah adalah seperti lubang yang tidak tembus yang di dalamnya ada pelita besar. Pelita itu di dalam kaca dan kaca itu seakan-akan (bintang yang bercahaya) seperti mutiara yang menyalakan minyak dari pohon yang banyak berkahnya, iaitu pohon zaitun yang tumbuh tidak di sebelah timur (sesuatu) dan tidak pula di sebelah baratnya yang minyaknya sahaja menerangi walaupun tidak disentuh api.

Cahaya di atas cahaya (berlapis-lapis) - ALLAH MEMBIMBING KEPADA CAHAYANYA (untuk) SESIAPA YANG DIA KEHENDAKI dan Allah membuat perumpamaan-perumpamaan bagi manusia dan Allah Maha Mengetahui segala sesuatu. Bertasbih kepada Allah di masjid-masjid yang telah diperintahkan untuk dimulakan dan disebut namanya di dalamnya, pada waktu pagi dan pada waktu petang.

Dari satu segi, di sini jelas, "sesiapa yang Dia kehendaki" tentunya dua dari golongan itu adalah Sidiqqin dan Solihin (termasuk ulama) yang sentiasa mengingatinya semasa baring, bangun, berjalan dll.

Perkara mencarik adat ini sudah banyak kali dilaporkan oleh murid-murid kepada Tuan Guru Haji Kenali dan juga Syeikh Wan Ahmad Fathani yang melihat guru mereka seolah-olah mengeluarkan cahaya pada persekitaran.

Malah di zaman Rasulullah S.A.W. sendiri, ramai pengikut dan para sahabat mereka seakan-akan terlihat cahaya di wajah dan tubuh badan baginda S.A.W. kerana ingatan baginda yang tidak putus-putus kepada Allah SWT dalam perbuatan apa sekalipun.

Bagi mereka yang mempelajari kisah asal-usul manusia, maka kita sudah pasti mengetahui sedikit sebanyak mengenai Nur Muhammad samada dalam konteks kejadian atau semasa peristiwa Israk Mikraj.

Kadang-kadang dilihat petir, guruh dan hujan akan berlaku samada rintik-rintik atau lebat sebagai tanda keberkatan dari langit yang dibawa oleh para malaikat kepada orang-orang yang berzikir itu. Ini kerana kelebihan yang ada pada wali-wali Allah ialah "doanya menurunkan hujan" (gelaran yang sama diberikan pada Sultan Aulia Syeikh Muhyiddin Abdul Qadir Jilani dan juga Imam Al-Mahdi)

Rasulullah s.a.w. juga menjelaskan bahawa para malaikat akan memayungi orang-orang yang mengingati Allah, melimpahkan mereka dengan rahmat serta beroleh rasa ketenangan. Sabda baginda yang bermaksud: Tidaklah berhimpun suatu kaum kerana mengingati Allah, melainkan mereka akan dinaungi oleh para malaikat, dilimpahkan dengan rahmat serta diturunkan ke atas mereka ketenangan dan Allah menyebut mereka (meningkatkan darjat) di kalangan orang yang berada di sisi-Nya. (Riwayat Muslim).

Selaras dengan Firman Allah SWT : Ingatilah Aku dan Aku akan mengingatimu.

Dilihat kejadian hujan ini pula ialah kerana pasangan bertemu pasangan (cas negatif pada awan kumulunimbus bertemu dengan pasangannya cas positif di muka bumi menyebabkan laluan ion mencari titik rintangan bumi yang paling rendah bagi mengalirkan cas negatif ke bumi dan menzahirkan satu bentuk tenaga nyahcas elektrik iaitu kilat dan akibatnya lahirlah hujan)

(kata kunci : pasangan cas "negatif" dan "positif")

Dalam tubuh apabila dikaji, seorang ulama yang berada dalam keadaan tenang dan tenteram kerana zikir yang disebut - lidah, hati, anggota dalam apa juga bentuk sebutan sekalipun, maka akan berlaku reaksi asid amino menerusi pasangan tryptophan dan tyrosine.

Semasa peringkat tenang, trytophan menyeberangi halangan darah ke otak mengikut laluan yang sama dan akan melahirkan perasaan tenteram dalam diri. Ketika ini juga, neuron akan membentuk norepinephrine. Dan seseorang ulama itu akan merasakan perasaan seolah-olah "suspended" (fana), sejuk tubuh badan - seperti mayat (kerana pertembungan pasangan alam hadis dengan alam yang tiada masa dan dimensi - contohnya barzakh) Rasa seram sejuk ini; dalam konteks biologi, ialah kerana penurunan suhu badan dan kekurangan kadar asas metabolisma badan bagi menyimpan lebih tenaga (semasa berpuasa atau suasana "suspended" ini)

Apabila dia habis waktu zikirnya dan berbuka puasa, dia biasanya akan berbuka puasa dengan kurma yang mengandungi banyak protin dan serat. (begitu juga dengan nasi yang mengandungi kabohidrat) Maka dengan sendirinya tyrosine (dengan neurotransmitter dopamine untuk aktiviti) pula akan menggantikan trytophan tadi dan memberikan ulama itu tenaga untuk dia melakukan kerja-kerja lain (bahagian di dunianya) atau bertazkirah atau kembali berzikir. Ini samalah dengan Sunnah Baginda S.A.W. yang berbuka puasa dengan kurma (berprotin dan berserat) dan kadangkala daging (yang memberikan tenaga)

Kata kunci (pasangan trytophan dan tyrosine, pasangan neurotransmitter norepinephrine dan dopamine)

Sambungan dari Surah Nur ayat 38 berbunyi :

"Lelaki yang tidak dilalaikan oleh perniagaan dan tidak pula oleh jual beli dari mengingati Allah dan dari mendirikan solat dan dari membayar zakat. Mereka takut pada suatu hari (yang di hari itu) Hati dan penglihatan menjadi goncang. Mereka yang mengerjakan demikian itu supaya Allah memberikan balasan kepada mereka (dengan balasan) yang lebih baik dari apa yang mereka kerjakan, dan supaya Allah menambahkan kurnianya kepada mereka. Dan Allah memberi rezeki pada siapa yang dikehendakinya.”

Maka di sini juga jelas, selepas zikir, maka seseorang itu akan mengerjakan solat dan membayar zakat (aktiviti fizikal) dan ditambahnya pula Rezeki.

Dari kajian metabolisma pula, semasa berpuasa (sunat atau wajib) dan berzikir, penggunaan tenaga akan ditumpukan kepada sistem imun, penyembuhan dan metabolisma badan. Asid amino juga membantu pembentuk protein lebih efisien bagi menghasilkan sel-sel serta tisu yang lebih sihat (termasuk proses penyembuhan tisu yang rosak hasil protein sintesis dan antibodi badan yang lebih teratur)

Sebenarnya tenaga yang tersimpan ini juga datangnya dari sumber zikir semasa berpuasa inilah yang dipanggil tenaga rohani atau tenaga dari cahaya.

Itulah sebabnya ulama kelihatan seperti berseri (awet muda) ditambah pula dengan cahaya di wajahnya hasil zikirnya walaupun ulama itu telah berusia (perembesan hormon - anti penuaan dibantu pula dengan penyeberangan tryptophan). Selepas dia berbuka puasa samada dengan nasi atau kurma mahupun daging, maka metabolisma akan berlaku kembali dengan menzahirkan reaksi pasangan anabolisma (tenaga) dan katabolisma (pemecahan makanan dalam respirasi sel) dalam bentuk tenaga membentuk komponen sel spt. protein dan asid nukleik.

(Kata kunci (metabolisma - anabolisma dan katabolisma, tenaga - protein dan asid nukleik)

Tenaga zahir dari makanan ini akan memudahkan pula solat terawih (atau solat-solat lain) dll. termasuk menguatkan sistem kardiovaskular kerana solat terawih digelar solat sambil berehat serta merupakan satu riadah yang luarbiasa.

Kembali kepada Firman Allah SWT :

"Maha Suci Allah yang telah menciptakan pasang-pasangan, baik dari APA YANG DITUMBUHKAN OLEH BUMI dan dari diri mereka maupun dari apa yang tidak mereka ketahui." (QS Yasin: 36)

Ada laporan juga yang menyatakan seseorang ulama itu ditimpa penyakit sebagai sebahagian dari ujian ke atas kesabaran mereka. Maka mereka akan bersolat hajat dan berzikir memohon Allah SWT menyembuhkan penyakit yang dideritai menerusi ilham laduni untuk mencari sejenis tumbuhan/herba termasuk cara penggunaan/aplikasinya.

Banyak kes yang didapati, golongan ulama ini akan bertemu dengan penawar dalam bentuk asbabnya iaitu herba dan pohon - selain ayat-ayat dan doa-doa penyembuh (Kata kunci Penawar dan Penyakit) seperti tongkat ali, rempah gunung, akar sarsi, habbatus shawda, sambung nyawa, mahkota dewa dll.

Maka lahirlah kitab-kitab Thibb yang masyhur oleh ulama-ulama Nusantara. Akhirnya kerana sifat Rahmatul 'Aalamin yang zahir pada ulama berkenaan, bukan sahaja penyakitnya sembuh tetapi kitab-kitab Thibb ini dijadikan asas perubatan alternatif -tradisional, homeopathy dan konvensional pula. Industri perubatan pula telah melahirkan peluang kerja dan peluang perniagaan. (berangkai-rangkai kebajikannya walaupun ulama berkenaan telah meninggal dunia namun kesannya masih ada di dunia ini dan menjadi kebajikan pula padanya (Ilmu yang dimanfaatkan)

Jika dilihat kembali pertembungan pasangan pelbagai ini, fahamlah kita bawa kalimat tauhid iaitu Laa ilaa ha illAllah MuhammadarRasuulullah (atau kalimah syahadah) itu dipisahkan dengan huruf "HU" di tengah-tengahnya dan fahamlah juga kita kenapa zikir "HU" atau "Allah HU" atau "HU-Allah sentiasa digunakan untuk "zikir nafas" turun dan naik oleh para ulama yang ahli dalam babnya. Dan "HU" itu sendiri adalah asma Allah.

Nafas itu sendiri merupakah pemisah antara jasad dan ruh dan jika terpisah antara jasad dan ruh maka kita akan kembali ke alam barzakh.

Diharapkan dengan tertulisnya artikel ringkas ini, kita sama-sama mula dapat menerima hakikat kesyumulan dan kesempurnaan Islam yang tidak tertakluk kepada aqidah, syariah dan akhlak semata-mata, malah sains dan teknologi samada fizik, biologi, kimia dan pecahan-pecahannya. Kita perlu mengembalikan kesemua ilmu ini kepada Allah SWT dan bertasbih padaNya kerana nikmat yang diberikan di dunia ini (walaupun sementara) sangatlah banyak sekali dan tidak terbilang - apatah lagi nikmat di akhirat nanti.

WASSALAM, WALLAHUALAM

Monday, January 9, 2012

DELEGATION OF WORK - A MANAGEMENT STORY

Effective managers and leaders know that they can climb greater heights and achieve remarkable goals only if they delegate work to the good, able and talented people around them. The logic is simple – if they are able to rope in more brains and bodies to do the tasks, they are able to get more things done within the same time frame. Having these tasks out of the managers' hands will free up their time and allow them to concentrate on value-added jobs which befit their status and qualifications. The ability to delegate work is therefore a vital asset that all good leaders and managers should have. Other than time management, effective delegation of work may take the pressure off work stress and substantially improve the work life.

As we shall discuss, delegation is not about farming out work and forgetting about it altogether. For the delegation of work to be effective and to result in win-win situations, there are certain myths worth clarifying.

Story:

The Wolf and the Shepherd

Effective Delegation of Work

A Wolf had been prowling around a flock of Sheep for a long time, and the Shepherd watched very anxiously to prevent him from carrying off a Lamb. But the Wolf did not try to do any harm. Instead he seemed to be helping the Shepherd take care of the Sheep. At last the Shepherd got so used to seeing the Wolf about that he forgot how wicked he could be.

One day he even went so far as to leave his flock in the Wolf's care while he went on an errand. But when he came back and saw how many of the flock had been killed and carried off, he knew how foolish to trust a Wolf as he exclaimed. “I have been rightly served; why did I trust my sheep to a Wolf?”

Moral:

Delegate your task wisely, and only to people you trust.



Lessons in life:

Companies have risen and fallen because they have entrusted the wrong CEOs and successors with the management duties. Many great family businesses had been ruined at the hands of the children or grandchildren who took over the helm, based on who they were rather than what they could do. When businesses failed, CEOs rightfully took the brunt. The people responsible for delegating the management duties should not be spared either.

A proper delegation should be viewed as a sharing of responsibility, and not a passing of the baton. When a leader assigns tasks to the other team members, it remains his responsibility to monitor and ensure that the members complete the assigned tasks. Along the way, when the members face difficulties and hurdles, the leader should step in to assist and advise. Of course, for any delegation to be effective, the leader must empower the members and confer on them a certain amount of authority and resources necessary for the tasks at hand. What we are saying is that the leader cannot assign all his functions, powers and authority, and still expect to be called a leader. He would be a consultant and not the person-in-charge.

A skillful delegation should therefore lead to a happy solution for everyone. The CEO has time to look at the overall direction of growth, strategic plans and policies of the company, while retaining the top spot and top salary. The deputy CEOs and departmental chiefs have the necessary powers and authority to run the show, and make decisions within their portfolio. The middle managers, supervisors and heads take charge of the day- to-day operational activities, and are empowered to make decisions within their scope of work.

Since delegating work plays such an important role for successful CEOs, why are most of them not doing it, or not doing enough?

Why do we see CEOs attending to routine low-level tasks and even chairing meetings on totally operational matters? There are various reasons why we - CEOs, leaders and managers - avoid delegating our tasks and responsibility. Here are some reasons and the ways to get around them:-


1. Do not trust employees with the responsibility.

Even the most skillful manager will have this nagging feeling that the person tasked with the job cannot carry it out in the way he wants. Maybe the manager is a perfectionist. If so, the problem lies with the manager having expectations that are too high and onerous. It could also be that the manager does not have a habit of giving clear instructions on what the task entails. Although managers should not have to resort to holding the staff's hands in every matter, it is always advisable to clearly define the tasks and leave no room for doubt. Ultimately, the questions that we should ask ourselves are these – If we do not trust the staff, why do we employ them in the first place? If they don't have the skill, why don't we send them for further training?

2. Only we know best.

While it is true that experience is what earn the managers their position, nobody can claim to be a walking encyclopedia on all matters. The workers doing the factory-line, front desk jobs day in and day out, are the only people who know the work and the problems faced at the back of their hands.

3. Work faster on our own.

If we have done a piece of work before, we can do it again faster and better. We can continue taking on the same assignment and after the hundredth time, we may complete it twice as fast. Think then, if we train another person to do it, will that person not be able to arrive at the same achievement over time? We are freeing up more of our time to do other work and duties, and on the whole, complete all our work in a much shorter time.

4. We lose our control.

How much control do we want? Are we really concerned about the process or the outcome? We can work with the employee to come up with a mutually agreeable process, but it is the outcome that we are targeting. By assigning the job, we risk losing control over the little bits of how the job is done although we can continue to maintain control over the important aspects of the job by spelling out the expected output and performance targets as well as quality control checks and standards.

5. We lose our authority.

This again depends on how you view the word “authority”. We may not have direct supervision over groups of employees. They will report to their immediate supervisors. However, these supervisors are now under our charge, and our authority is in effect extended. It is akin to changing our authority from a parent to a grand-parent. In a typical family structure, the grand-parent status is the most revered and respected.

6. We lose credit and recognition.

This is a sore point which most managers have. Assigning jobs means letting other people take the credit for jobs well done. Can this be true? If we believe in the concept of teamwork, won't the achievement of a team accrue to every team member, including the leader of the team? If our employees steal the limelight for an accomplishment, will some light not be thrown onto us as well for our good leadership and management? Good managers should also be professional enough to acknowledge that the staff who do the work ought to get most of the praises.

Nowadays, performance incentives are tied to the team and not individual efforts, and the people leading successful teams are those who are most valued.

7. Employees are not committed.

This is where the delegation skills come in. In explaining the tasks, managers should let the employees see how the tasks fit into the overall scheme of things. Let them know the expectations and rewards. Let the employees be the ones raising their hands to volunteer for and commit themselves to the project.

8. We cannot keep track of developments.

We mentioned that after parceling out the tasks, our duties do not end there. We have to continue to monitor the progress of the tasks. Usually, this is done by having reporting officers submit detailed status updates on what they have completed and how much of the work is outstanding. This will give us a gauge on whether the work can be completed on time. We are after all responsible for the final outcome and while we should not micro manage the work process, we should not lose track of its developments.


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