NOTE



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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, December 2, 2007

SILAT-MELAYU-DOT-COM

Kalau kita boleh mempelajari pelbagai ilmu dan kemahiran, kenapa pula kita tidak boleh belajar seberapa banyak silat yang kita suka?

"Jauh Berjalan Luas Pengalaman"

Asalkan tidak ada apa-apa amalan yang berlanggaran dengan syariat, maka tidak salah kalau kita nak belajar 100-200 jenis silat sekalipun.

Saya teringat kata-kata seorang arif :

"Kalau seseorang guru itu tidak menunjukkan contoh yang baik, tetapi apa yang diajarinya boleh dimanfaatkan, maka ambillah ilmunya dan jangan contohi dirinya (atau akhlaknya)"

Walaupun cara ini saya tidak galakkan kerana pelajar memerlukan ilmu dan pengalaman yang mencukupi untuk membezakan antara 'air dan minyak'. Tetapi 'in worst case scenario' ini menunjukkan, kita masih boleh belajar dengan orang yang 'kurang baik' sekalipun. (namun kata-kata ustazshifu itu benar...banyak-banyak belajar, akhirnya kita akan cenderung kepada satu silat sahaja atau kita akan buat 'branding' sendiri hasil integrasi silat-silat berkenaan) Maaf saya ambil contoh Bruce Lee (bukan nak ambil contoh akidahnya cuma cara latihannya) di mana dia integrasikan Ju Jit Su, Kung Fu dan Judo menjadi Jit Kun Do dan aplikasi yang digunakan akan 'mengikut flow' lawan. (begitu halnya juga dengan Dicky Zulkarnaen yang dikatakan pernah mengalahkan Bruce Lee - juga berpengalaman mempelajari beberapa jenis silat - sama halnya juga dengan saudara Moktaruddin dan Eman Manan)

Sekadar berkongsi pendapat dari saya yang kurang arif.
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Salams to all

Something I found that I think worth sharing...
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B i s m i l l a a h i r R a h m a a n i r R a h e e m

Tests From Allah

Sheikh Khâlid Husayn

Allah tells us that we will be tested. He also makes it clear to us what is expected from us when we undergo these trials and what our reward will be if we are successful.

He says: “Be sure we shall test you with something of fear and hunger, some loss in goods, lives and the fruits (of your toil) but give glad tidings to those who patiently persevere. Those who, when misfortune strikes them, say: ‘Indeed we belong to Allah and to Him is our return. Those are the ones upon whom are blessings and mercy from their Lord and it is those who are rightly guided.” [Sûrah al-Baqarah: 155]

The Prophet (peace be upon him)said: "No fatigue, illness, anxiety, sorrow, harm or sadness afflicts any Muslim, even to the extent of a thorn pricking him, without Allah wiping out his sins by it." [Sahîh al-Bukhârî and Sahîh Muslim]

In another narration, the Prophet (peace be upon him) said: “No Muslim is afflicted by harm, whether it is but the prick of a thorn or something worse, without Allah expiating his evil deeds on account of it and his sins falling away from him like leaves off a tree.'" [Sahîh al-Bukhârî]

The Prophet (peace be upon him) said: "When Allah desires good for someone, He tries him with hardships." [Sahîh al-Bukhârî]

The Muslim may be tested by all sorts of difficulties like sickness, lack of income, and disobedience from his children. In fact, the many afflictions that may beset a person are incalculable. This is the point that the Prophet (peace be upon him) was stressing when he mentioned: “fatigue, illness, anxiety, sorrow, harm or sadness …even to the extent of a thorn pricking him”.

All of these afflictions, if endured patiently by the believer, are a means of attaining Allah’s forgiveness as well as His reward.

Every one of us is being tested by Allah. He tests us all in different ways. We should not assume that the difficulties that we face in life are punishments or are signs that Allah is displeased with us. Likewise, we should never construe the success and pleasures that others enjoy as signs that Allah is pleased with them or that they are privileged. Sometimes, quite the opposite is true.

The Prophet (peace be upon him) said: “If Allah wants good for his servant, He hurries on His punishment in this world, and if He wills ill for a servant, he holds back punishing him for his sin so He can give it to him in full on the Day of Resurrection.”

Allah makes it clear that everything in our lives – the good and the bad of it– is a trial for us. How will we cope in the situation that Allah has placed for us? Will we be grateful in prosperity and patient in affliction or will we be arrogant and disobedient?

Allah says: “Every soul shall taste of death. And We will test you with evil and with good by way of trial. And to Us is your return.” [Sûrah al-Anbiyâ’: 35].

Allah says: “Know that your wealth and your children are but a trial and that Allah has with Him a mighty reward.” [Sûrah al-Anfâl: 28]

Many people do not realize that they are tried just as severely with the good that they are given as they are by the misfortunes that befall them. Allah says: “And as for man, whenever his Lord tries him by honoring him and makes him lead an easy life, he says: ‘My Lord honors me’. But when He tries him by straitening his means of subsistence, he says: ‘My Lord has disgraced me’.” [Sûrah al-Fajr: 15-16]

Some people are blessed to be born and raised in good Muslim families then turn their backs on Islam, while others are born and raised in non-Muslim countries to unbelieving parents and grow up to be among the best of Muslims.

We are tried with wealth as well as poverty. If we are wealthy, will we hoard our wealth or spend in charity? Will we use it for lawful purposes or squander it in vice? Will we trust in Allah in our investments, or will our avarice and fear of losing our wealth make us take recourse to unlawful means to preserve it and increase it?

If we are poor, will we be content and patient and seek lawful means to attain our sustenance or will we resort to unlawful means to meet our needs? Will we accept the fact that Allah gives more to some people than he does to others, or will we grow hateful and vindictive?

We are tested with health as well as sickness. A man with good eyesight is tested with regards to his use of it. Will he use the blessing of his sight to good purpose or to gaze at unlawful things? His good eyesight may be what takes him to Hell. A blind man is tested whether he will bear patiently with his disability. His patience in affliction may be what earns him his place in Paradise. Our goal is the Hereafter and we are all being tested.

Allah says: “It is He who created death and life that He may try you as to which of you is best in deeds.” [Sûrah al-Mulk: 2]

We may also be tested through others. We know from experience that even a small child can experience suffering as well as a person who is mentally handicapped to such a degree that he cannot understand the concepts of Islam and is not legally accountable. Though it may not be that such a person is not undergoing tests of his own; however his plight may very well be a test for those his life affects. How will they treat him? Will they care for him, respect him, and give him his rights?

We may not be able to fathom the wisdom behind why Allah decrees what He does for us or for others of His creatures. However, we must know that Allah does everything in accordance with His wisdom and bear our trials patiently.

Ultimately, we must remember the words of Allah in the Qur’ân: “He cannot be questioned for what He does but they will be questioned.” [Sûrah al-Anbiyâ’: 23]

Source: Islamtoday.com
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Another good article..unfortunately I couldn't find the English Version...sorry..
Riwayat Imam Abu Hanifah

Apabila Kafir Mencabar - Riwayat Imam Abu Hanifah

Pada suatu ketika, kota Baghdad didatangi oleh seorang pendakyah Yahudi bernama Dahri. Kedatangannya mencetuskan kegemparan dikalangan umat Islam.

Dahri cuba merosakkan pegangan umat Islam dengan membahaskan soal-soal yang berhubung kait denngan ketuhanan. Dicabarnya para ulama Baghdad untuk berdebat dengannya. Setiap kali cabarannya disahut, hujah-hujah Dahri tidak pernah dapat dipatahkan sehingga akhirnya tidak ada lagi ulama Baghdad dan ulama-ulama di sekitarnya yang sanggup berhadapan dengannya.

Dari kejadiannya ini, tahulah Khalifah bahawa Baghdad sudah ketiadaan ulama yang benar-benar berwibawa dan tinggi ketaqwaannya. Lalu Khalifah memerintahkan beberapa orang menteri meninjau ke daerah lain, kalau-kalau masih ada ulama yang boleh dibawa berdepan dengan Dahri. Akhirnnya wakil Khalifah menemui Imam Hammad bin Abi Sulaimann Al-Asy ari, seorang ulama yang tidak kurang juga ketokohannya.

Khalifah memerintahkan supaya hari perdebatan antara Imam Hammad dan Dahri disegerakan. Dan majlis bersejarah itu mesti dibuat di Masjid Jamek di tengah-tengah kota Baghdad. Sehari sebelum pertemuan itu lagi, Masjid Jamek telah penuh sesak dengan orang ramai. Masing-masng menaruh harapan agar Imam Hammad berjaya menumbangkan Dahri kerana beliaulah satu-satunya ulama yang diharapkan.

"Subhanallah.... Subhanallah .... Walauhaulawala quwwata illa billahi
aliyyil azim....!" Lidah Imam Hammad terus melafazkan kalimat mensucikan segala tohmahan yang tidak layak bagi Zat yang Maha Agung. Dia beristighfar terus. Rasanya dah tidak sanggup telinganya menadah bermacam tohmahan yang dilemparkan oleh Dahri yang biadab dan materialist itu. Mempertikaikan KeEsaan Allah SWT bukanlah perkara kecil dalam Islam. Ini kes berat! Hatinya cukup pedih. Roh ketauhidannya bergelora. Mahu rasanya dipenggal leher si Dahri yang angkuh itu di depan ribuan mata yanng turut hadir dalam majlis itu.

Keesokannya, pagi-pagi lagi muncul Abu Hanifah, murid Imam Hammad yang paling rapat dan yang paling disayanginya. Namanya yang sebenar ialah Nu'man, yng ketika itu usiannya masih lagi remaja. Bila ternampak keadaan gurunya itu, Abu Hanifah pun bertanya untuk mendapat kepastian. Lalu Imam Hammad menceritakan keadaan yang sebenar. Dalam pada itu teringat Hammad akan mimpinya malam tadi, lalu dikhabarkan kepada muridnya itu. Abu Hanifah mendengarnya dengan penuh khusyuk.

"...Aku bermimpi ada sebuah dusun yang amat luas lagi indah. Di sana
kulihat ada sepohon kayu yand rendanng dan lebat buahnya. Tiba-tiba, di
situ keluar seekor khinzir dari hujung sebuah kampung. Lalu habis
dimakannya buah-buahan yang masak ranum dari pokok itu. Hingga ke daun dan dahan-dahannya habis ditutuh.Yang tinggal cuma batangnya sahaja.Dalam pada itu juga keluar seekor harimau daripada umbi pohon rendang tadi lalu menerkam khinzir itu dengan gigi dan kukunya yang tajam.Lalu,khinzir tadi mati disitu juga."

Hammad termenung seketika. Kekalutan pemikiran yang telah dicetuskan Dahri, yang boleh menggugat pegangan aqidah umat ini, tidak boleh di biarkan, Mesti dihapuskan segera. Wajahnya yang tenang bagai air sungai yang mengalir jernih, masih nampak bercahaya walau di saat sebegitu genting. Satu kelebihan Abu Hanifah ialah beliau juga dikurniakan Allah ilmu menta'bir mimpi, sebagai mana nabi Allah Yusuf. Pada pengamatannya juga, mimpi tersebut akan memberi petanda baik bahawa si Dahri pasti akan menerima padahnya nanti. Dan setelah mendapat keizinan gurunya, dia pun cuba mentafsirnya:

"Apa yang tuan lihat dalam mimpi tuan sebagai dusun yang luas lagi indah
itu adalah tamsilan kepada agama Islam kita. Pokok yang berbuah lebat itu adalah tamsilan kepada sekalian ulamannya. Manakala sepohon kayu yang masih tinggal itu adalah tuan sendiri. Dan khinzir yang tiba-tiba muncul dan merosakkan pohon tersebut ialah si Dahri. Manakala harimau yang keluar lalu membunuh khinzir tadi... adalah saya..." jelas Abu Hanifah.

Beliau juga memohon izin untuk membantu gurunya berdepan dengan si Dahri. Betapa gembiranya hati Iman Hammad bila tercetusnya hasrat itu dari hati muridnya sendiri. Maka berngkatlah ilmuan budak itu bersama gurunya untuk pergi ke Masjid Jamek di mana majlis dialog akan diadakan yang dihadiri oleh orang ramai dan Khalifah. Seperti biasanya, sebelum menyampaikan dakyahnya, Dahri akan mencabar dan memperleceh-lecehkan ulama dengan bersuara lantang dari atas pentas.

"Hai Dahri, apalah yang digusarkan. Orang yang mengetahuinya pasti
menjawabnya!" Tiba-tiba suara Abu Hanifah memeranjatkan Dahri dan
menyentakkan kaum Muslimin yang hadir. Dahri sendiri terkejut. Matanya
memandang tajam mata Abu Hanifah.

"Siapa kamu hai anak muda? Berani sungguh menyahut cabaranku...Sedangkan ulama yang hebat-hebat, yang berserban dan berjubah labuh telah kukalahkan...!" Lantang suara Dahri membidas Abu Hanifah.

"Wahai Dahri," balas Abu Hanifah," sesungguhnya Allah tidak mengurniakan kemuliaaan dan kebesaran itu pada serban atau jubah yang labuh. Tetapi Allah mengurniakan kemuliaan kepada orang-orang yang berilmu dan bertaqwa."

Abu Hanifah lalu membacakan sebuah firman Allah SWT yang bermaksud:

"Allah telah meninggikan darjat orang beriman dan berimul antara kamu
beberapa darjat." (Al-Mujadalah : 11 ).

Geram rasanya hati Dahri mendengarnya kepetahan lidah pemuda ini berhujah. Maka berlangsunglah majlis dialog.perdebatan antara Abu Hanifah dengan tokoh Ad-dahriayyah, yang terkenal dengan pemikiran materialis dan ateisnya itu,berlangsung dengan mendebarkan.

"Benarkah Allah itu wujud?," soal Dahri memulakan majlis dialognya.

"Bahkan Allah memang wujud," tegas Abu Hanifah.

"Kalau Allah maujud (wujud), di manakah tempatnya..??" Suara Dahri semakin meninggi.

"Allah tetap wujud tetapi dia tidak bertempat!" jelas Abu Hanifah.

"Hairan, kau kata Allah itu wujud, tetapi tidak bertempat pula...?" bantah
Dahri sambil melemparkan senyuman sinisnya kepada hadirin.

"Ah, itu senang sahaja wahai Dahri. Cuba kau lihat pada dirimu sendiri. Bukankah pada dirimu itu ada nyawa..."

Abu Hanifah mula berhujah. Orang ramai mula memerhatikan gaya ilmuan muda ini berpidato dengan penuh minat.

"Bahkan, memang aku ada nyawa, dan memang setiap makhluk yang bernafas itu ada nyawa...!" sahut Dahri.

"Tetapi adakah kau tahu di manakah letaknya nyawa atau rohmu itu...?
Dikepalakah, diperutkah atau adakah dihujung tapak kakimu..?"

Terserentak Dahri seketika. Orang ramai mula berbisik-bisik sesama sendiri. Setelah itu Abu Hanifah mengambil pula segelas susu lalu ditunjukkan pada Dahri, seraya berkata:

" Adakah dalam air susu ini ada terkandung lemak...?"

Pantas Dahri menjawab, "Ya, bahkan!"

Abu Hanifah bertanya lagi, "Kalau begitu dimanakah lemak itu berada...? Di bahagian atasnyakah atau dibawahkah...?" Sekali lagi Dahri terserentak, tidak mampu menjawab pertanyaan Abu Hanifah yang petah itu. "Untuk mencari di manakah beradanya roh dalam jasad dan tersisip dimanakah kandungan lemak dalam air susu ini pun kita tidak upaya, masakan pula kita dapat menjangkau di manakah beradanya Zat Allah SWT di alam maya ini? Zat yang telah mencipta dan mentadbir seluruh alam ini termasuk roh dan akal dangkal kita ini, pun Ciptaan-Nya, yang tunduk dan patuh di bawah urusan tadbir kerajaan-Nya Yang Maha Agung...!"

Suasana menjadi agak bingar. Dahri terpaku di kerusi. Terbungkam lidahnya. Merah mukanya. Kesabarannya mula terburai. Bila keadaan agak reda, Dahri membentangkan soalan.

"Hai anak muda! Apakah yang wujud sebelum Allah. Dan apa pula yang muncul selepas Dia nanti..."

Semua mata tertumpu pada Abu Hanifah, murid Imam Hammad yang pintar ini. "Wahai Dahri! Tidak ada suatu pun yang wujud sebelum Allah Taala dan tidak ada sesuatu jua yang akan muncul selepas-Nya. Allah SWT tetap Qadim dan Azali.

Dialah yang Awal dan Dialah yang Akhir", tegas Abu Hanifah, ringkas tapi padat.

"Pelik sungguh! Mana mungkin begitu....Tuhan Wujud tanpa ada permulaan Nya? Dan mana mungkin Dia pula yang terakhir tanpa ada lagi yang selepas Nya....?" Dahri cuba berdalih dengan minda logiknya.

Dengan tersenyum Abu Hanifah menjelaskan, "Ya! Dalilnya ada pada diri kamu sendiri. Cuba kau lihat pada ibu jari mu itu. Jari apakah yang kau nampak berada sebelum jari ini..?" Sambil menuding ibu jarinya ke langit. Dan beberapa hadirin turut berbuat demikian. "Dan pada jari manis kau itu, ada lagikah jari yang selepasnya..." Dahri membelek-belek jarinya. Tidak terfikir dia persoalan yang sekecil itu yang diambil oleh Abu Hanifah.

"Jadi...! Kalaulah pada jari kita yang kecil ini pun, tidak mampu kita
fikir, apatah lagi Allah SWT Zat Yang Maha Agung itu, yang tiada suatu pun yang mendahului-Nya dan tiada sesuatu yang kemudian selepas-Nya."

Sekali lagi Dahri tercenggang. Bungkam. Namun masih tidak berputus asa
untuk mematahkan hujah anak muda yang telah memalukannya di khalayak ramai. Khalifah memerhatikan sahaja gelagat Dahri dengan penuh tanda tanya. Dahri berfikir seketika, mencari jalan, mencari idea. Semacam suatu ilham baru telah menyuntik mindanya, iapun tersenyum. Hati Dahri bergelodak bagai air tengah menggelegak.

"Ini soalan yang terakhir buat mu, hai.. budak mentah!" Sengaja Dahri
mengeraskan suaranya agar rasa malunya itu terperosok.

"Allah itu ada, kata mu. Ha! apakah pekerjaan Tuhan mu ketika ini ?" Soalan tersebut membuat Abu Hanifah tersenyum riang.

"Ini soalan yang sungguh menarik. Jadi kenalah dijawab dari tempat yang
tinggi supaya dapat didengar oleh semua orang," Katanya. Pemuda ideologi Ad-Dahriyyun yang sedari tadi mentalitinya dicabar terus, berjalan turun meninggalkan mimbar masjid Jamek, memberi tempat untuk Abu Hanifah:

"Wahai sekelian manusia. Ketahuilah bahawa kerja Allah ketika ini ialah
menggugurkan yang bathil sebagaimana Dahri yang berada di atas mimbar, diturunkan Allah ke bawah mimbar. Dan Allah juga telah menaikkan yang hak sebagaimana aku, yang berada di sana, telah dinaikkan ke atas mimbar Masjid Jamek ini... !"

Bagai halilintar, hujah Abu Hanifah menerjah ke dua-dua pipi Dahri. Seiring dengan itu bergemalah pekikan takbir dari orang ramai. Mereka memuji-muji kewibawaan Abu Hanifah yang telah berjaya menyelamatkan maruah Islam dari lidah Dahri yang sesat lagi menyesatkan itu. Sehingga ke hari ini, nama Imam Abu Hanifah terus dikenali keserata dunia sebagai seorang Fuqaha dan salah seorang daripada Imam Mujtahid Mutlak yang empat. Kemunculan Mazhab
Hanafi dalam fiqh Syar'iyyah, juga mengambil sempena nama ulama ini.
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It was almost the very same analogous that I used to answer a question from a 'murtad' about the Essence of God (Zat Allah). (actually there were more questions being posed but InsyaAllah, I'll share them later - if Allah SWT Permits)

I asked him if he knew what is 'sugar' and he replied with long explanation of what sugar looks like (as in how many types) and even differ in colors.

Then I asked him if he knew what is 'sweet' and he replied 'Yes'..

I asked him to describe how 'sweet' looks like and he said there are no words to explain. I told him this :

"If you can't describe to me how the essence/taste of sugar which is 'sweet' and the 'sweet' is only Hadits (having a beginning and end), how could you talk about Dzat Qadiim?" (without beginning without end)

Unfortunately this 'murtad' didn't come and see me the next day as he has promised...thus breaching the original verbal agreement - that if I win the debate, he would rerecite the syahadah
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Salam

I need to inform everyone here in general that I'm not an ulama (I think in a separate thread, I did mentioned the basics/foundations about the rulings of ijmak/qias,mujtahid etc.)...still extremely far from being called an 'ulama'. And I also did mentioned to everyone my status as a 'civilian' (awam) whereby in my understanding - any fatwa seen here (even implied) does not come directly from me...you will see that the materials used are mostly been cited and referenced.

As an 'awam'/civillian/people at large, should there be anything implying that the fatwa comes from me, it should be questionable (if proven - there's any) in terms of the credibility and MUST be referred to the certified Ulama. Whatever 'indirectly' expressed/implied in any of my thread that may have resembled the 'fatwa' (again if any) should be deemed as my personal view and should not at any occassion be deemed as benchmark (s) for 'fatwas' and I do not represent the official views of any group, silat association especially the ulamas.

poknik wrote:
Assalaamu'alaikum wbr.

Maafkan saya sekali lagi kerana mencelah. Saya sebenarnya sangat tertarik kepada sabjek Ijtihad dan rasanya kemungkinan besar apa yang saya bincangkan sekali lagi akan 'lari sedikit dari topik'.

Sememangnya diakui bahawa ijtihad menuntut banyak kriteria untuk dipenuhi. Ini kerana ditakuti akan menjadi satu taqlid 'membuta-tuli' jika tidak disokong oleh ijtihad. Biasanya Ijtihad akan dilakukan terlebih dahulu sebelum bertaqlid. Dan taqlid yang berpaksikan ijtihad hanya boleh dilakukan oleh ulama muktabar (mujtahid)

Ijtihad dilakukan dengan penuh dedikasi, ketelitian dan tumpuan apabila terdapat sesuatu kerumitan timbul dan ianya tidak tepat digunakan dalam hal-hal yang ringan. Dengan kata lain, mencari jawapan yang paling menepati Al-Qur'an dan SunnaturRasul dari ma'qul nash dan mashlahat bagi mencapai resolusi bersabit hukum syarie dan tidak melibatkan i'tiqadi**/khuluqi. Kebiasaannya, resolusi terakhir;* akan dicapai menerusi pendapat majoriti. (*dengan mengambilkira faktor dhanni - kebenaran tidak mutlak - mungkin silap mungkin tepat/tasammuh tetapi ianya tetap rojeh - rujuk mafhum sabda Rasulullah S.A.W. yang menyatakan bahawa sekiranya keputusan dicapai adalah benar, maka 2 pahala iaitu ijtihad dan hak diberikan dan sekiranya salah, maka mendapat satu pahala ijtihad sahaja.Faktor dhanni diperlukan kerana kemungkinan akan berlaku 'variation' tertentu sesuai dengan satu lagi hadis Baginda SAW yang menyatakan bahawa perbezaan di kalangan ulama adalah rahmat)

Bagi saya berstatus orang awam (yang fatwa saya tidak berwibawa - perlu dirujuk kepada ulama), saya mengenali aktiviti di atas sebagai 'qias'.

Kenapa ianya hanya boleh dilakukan oleh ulama muktabar sahaja? Antara lain ijtihad dilakukan apabila timbul masalah yang ulama belum mengijmak (aimamatul-mujtahidin), dalil dan nas (dhanni) yang diperselisihkan, permasalahan baru yang hukumnya tidak ditegaskan secara nyata dalam Al-Qur'an dan Sunnah dan ta'aqquli/ma'qulul-ma'na.

Mana-mana hukum Islam yang telah jelas nasnya - 'ahkamun mansushah'/qath'ie dan jika tidak silap saya ghariru ma'quli 'Ima'na - tidak memerlukan ijtihad.

Sekali lagi bagi saya yang awam, aktiviti yang tidak memerlukan ijtihad ini dikenali sebagai Syariah yang mana, sebarang ijtihad atas perkara-perkara seperti ini adalah berlawanan dengan nas dan dikira tidak sah.

**Kemerbahayaan berijtihad masalah i'tiqad adalah jelas kerana ianya dikhuatiri akan membawa kepada satu dilema (falsafah) & taqlid yang sangat besar iaitu antara lain merasakan terdapat kesamaan dalam semua agama.

Maafkan saya - dah lama saya tidak berkongsi perkara ijtihad ini (maklum ajela, saya bukannya bertaraf ulama tetapi awam) saya agak lupa syarat-syaratnya dan tingkatan-tingkatannya - minta tolong mereka yang mahir dapat memperbetulkannya) Jika tak silap antara lain :

1. Berpengetahuan luas mengenai Al-Qur'an dan Hadis Rasul yang berkaitan hukum - harus menguasai Lughatul-Arobiyyah,
2. Mengingati semua hasil ijma terdahulu supaya tiada overlapping berlaku,
3. Berpengetahuan luas dalam qias,nasikh /mansukh,
4. Membuat istinbath hukum dengan mengetahui asbab ulnuzul/dan asbab-ulwurud(sebab-sebab turunnya sesuatu ayat dan latarbelakang sesuatu hadis) Ini termasuk mengetahui kisah perawi hadis/sanad bagi melakukan ta'dil tajrih - menentukan darjat hadis berkenaan samada sahih, hasan dsb.
5. Berilmu Mantik

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Tingkatan atau tahap-tahap ijtihad ialah (Ijtihad) Mutlak, Muntasib & Mazhab dan Tarjih.

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Maaf sekadar mencelah sebentar bagi sama-sama memperincikan perkara mengenai ijtihad kerana saya; sebagaimana Tuan Iba dan Tuan Ustazshifu; amat risau melihat perkembangan ijtihad masakini yang dilakukan oleh mereka yang tidak bertauliah..apa yang saya risau ialah berlakunya ajaran-ajaran yang membahayakan. Saya harap dengan adanya forum ini, perkara ini dapat disampaikan.



I say this due to some questions being posed via my PM asking me to solve certain problems that are of 'hukum and fatwa' related.

I treat this forum as a 'discussion forum'.

poknik wrote:
Assalaamu'alaikum Abang IBA

Saya mohon dan berharap Abang IBA terus menulis dan memberikan pendapat di ruangan ini. Ini kerana forum ini tidak ada kena mengena dengan ijtihad para ulama- ianya hanyalah diskusi dan bertukar-tukar pendapat sebagai orang-orang awam selaku para pengamal pelbagai ilmu persilatan yang ingin berkongsi pengalaman.

Saya menyebut masalah ijtihad hanyalah sekadar memperincikan lagi maksud dan prosesnya sahaja. Saya dah berjumpa golongan yang bertaqlid secara 'tidak tepat' ni dan saya selalu nasihatkan rakan-rakan sebaiknya menjauhkan diri dari golongan ini (sebab mereka ni 'keras hati' sikit tak akan dengar teguran)

Setiap pendapat yang diutarakan selalunya akan ada bahasan dan 'counter' persis penyokong vs pembangkang - tetapi ini tidaklah bermakna pendapat-pendapat yang diutarakan itu tidak ada sebarang kebenaran. Bagi saya, senario ini; dalam konteks forum; adalah proses biasa ke arah mematangkan lagi diri saya.

Sekian, wassalaam.

Thanks and regards..wassalaam.
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Extracted from silatmelayu.com - compliments from PokNik
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Salam to all, I think the question raised by Bro. Abdullah can be divided into two sections : (Hi, Mr. Moderators..perhaps you should consider a new topic )

a. Tenaga Dalam (Internal Energy/Spiritual Energy)
b. Bunga (what is triggered by Tenaga Dalam)

Permit me to become an offtopicker for a while. I should warn you that the following would be quite boring (watch out for the highlighted phrase and keywords)

Tenaga Dalam

What Science Says :

a. Human - almost every scientist & physician would agree with me that energy in human body interacts/susceptible with the surroundings - i.e. temperature, weather, sea, wind, sun, space etc. (I would say we live harmoniously linked to the cosmos)

e.g. Wind from the south - Air molecules are heated in the south, either by the sun or by hot ground and hot seas. They then move north, carrying the energy with them. The air makes contact with your body, making you hot. Carrying the energy from the south to your body is convection. A hot object will add energy to the wind. A cold object will absorb energy from the wind.

Energy is also generated from the food you eat...e.g. green plants that undergo photosynthesis assisted by the sun and sucrose/glucose is produced. (plants internal energy)

b. Objects - In thermodynamics, the internal energy or a body with well-defined boundaries, denoted by U, or sometimes E, is the total of the kinetic energy due to the motion of molecules (translational, rotational, vibrational) and the potential energy associated with the vibrational and electric energy of atoms within molecules or crystals. It includes the energy in all the chemical bonds, and the energy of the free, conduction electrons in metals.

Thus :

Energy is a property or characteristic of matter that makes things happen (trigger), or, in the case of stored or potential energy, has the "potential" to make things happen.

(Many types - Electrical energy, Chemical energy, Mechanical Energy, Thermal energy....gosh..)

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What mystical science (mind you I'm using the word 'science') says :

Based on my humble experience - to detect symptoms of internal energy within you is not that difficult (yeah..I learn the hard way too).

For Muslims, whenever we recite the dzikir, awrad, asmaulhusna/azhom/a'la etc. with full focus (some say in between the two eyes) and 'let go' (alpha state which opens the subconscious door), then 'swaying' will start automatically - left and right, forward and backwards etc. (mind you again....I'm not talking about "you see someone swaying while doing their 'dzikir' and you start following him by swaying as well") It's the work of some 'internal energy' or 'light' or 'hikari (in Japanese)' that emits from the dzikir and trigger the movements.

In Silat, the internal energy when nurtured carefully, would trigger your 'bunga' as well (again, this is about following the flow not following what you have practiced or memorized)

For kids, it is not that difficult to trigger the internal energy (surprised??)..well..you can see them swaying whenever they listen to music or advertisement (I wonder who teaches them) OR being 'hypnotized' to sleep upon hearing sweet sounds of 'lullabies' (this is an example of the alpha state that we often ignore)

Another inexplicable examples on babies (I don't know if some of you married guys are aware of these) :

a. With one cry (the same cry and tone), the mother would definitely 'understand' whether her baby is hungry or unhappy or troubled-stomach...

b. If the mother is away and the baby is looking for breast milk, the baby would cry and surprisingly, the mother knows that the baby is hungry when milk started to drop from her breast even if she's far away.

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Phantom Kung Fu : (Bob Klein) The use of internal energy (chi) in self-defense.

The principles of this system are as follows:

- Move away from the incoming strike into an unprotected area of the opponent. You learn to perceive when the opponent is about to strike so that you can move at least as soon as the opponent moves. Your strike is delivered at the same time as his would have landed on you. There is no attempt to knock his strike out of the way. You move your own body out of the way.

- When you strike, your force should come out of you like an arrow coming out of a bow. The bow (body) has the energy and the arrow (arm or leg) transmits the energy. The arrow does not generate the energy. When you send out the bow, it is a release of the stored energy of the bow. You let go of the string. In the same way, the stored energy of compressed springs of the body, stretched ligaments and tendons and the internal energy which is connected to an inbreath, is what shoots out the force.

- Your physical tension maintains the structure of the body; it does not generate the force. Your force is stored in the structure and is released from that structure. If you try to use muscle tension to generate force you have to tighten up the body to maintain your structure and strike at the same time, which in turn, blocks your force from coming out. We train to use our muscle tension to maintain the body structure and to use compression, stretching of the connective tissue, breath etc., to store energy.

- The explosion of the outgoing force must have the floor as the base. In external styles, the tension of the body is the base against which your strike emanates. In internal styles, the floor is always the base. The explosive force presses as much into the floor as into the partner. So your legs press into the floor as you strike and release your energy. This results in the upper body expanding spherically outward. It is the structure of the body which channels this force specifically in only one direction - towards your strike. Tension is like a pipe. Your energy is like water or air flowing through that pipe.

- Internal energy (yang) flows through the yin parts of the body. The yin parts are the front and the insides of the arms and legs. The yang parts are the back and the outside of the arms and legs. We channel force through the yin areas and use the yang areas as the structure. In external styles, muscle force is channeled through the yang parts.

- Power comes from the balance of yin and yang. There is a tendency to feel that the more yang you are, the more powerful you are. In Phantom Kung-fu it is the resilient springiness of the body and the connection of body, breath and attention that results in power. We do NOT magnify anger to stimulate us to fight as in some styles. We must stay in a meditative state.

- Force is generic. We deal with the opponent as force and do not bring emotions into the interaction. We do not view the situation as some big, strong person is about to beat me up so I'd better beat him up first. This is done with complete calm (in order to be effective). Our attention remains completely connected to the behavioral patterns and intentions of the opponent but we do not allow those behavioral patterns to stimulate similar patterns inside us. We just use his patterns to our advantage.

8. There is no opponent. In this way, you deal with force as you deal with the everyday events of life. You do not view force (or situations) coming at you as an opponent attacking you but live your life in harmony with nature. Each action on your part is an attempt to create maximum harmony. In a sparring situation, that may have to be achieved by striking the other person with force but it is not done with anger. In our classes, when someone does get hit, the person who got hit usually laughs and congratulates the partner who hit him. Yet the strikes are done with great force. (We use padding).

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A chakra is a center of activity that receives, assimilates, and expresses life force energy. The word chakra literally translates as wheel or disk and refers to a spinning sphere of bioenergetic activity emanating from the major nerve ganglia branching forward from the spinal column. There are seven of these wheels stacked in a column of energy that spans from the base of the spine to the top of the head. There are also minor chakras in the hands, feet, fingertips, and shoulders. Literally, any vortex of activity could be called a chakra. It is the seven major chakras that correlate with basic states of consciousness

But it's a bit difficult to find examples of self-defense using the chakra except of 'psychic attack' or 'black magic attack'.
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Qigong & Reiki - Very much the same principles like Phantom Kung Fu but besides martial arts (Ba Duan Jin, Taiji Quan, Taichi-Chuan), there is also a tendency of using Qigong/Reiki in healing using internal energy.

Qigong (Qi-Internal Energy, Gong - routine/continual practice/work/skill) Healing is energy medicine. It is a no-contact treatment where the practitioner does not put hands on the patient. A Qigong healer taps into a vastness of healing energy in nature and reaches to the client's life energy bringing the client's energy into balance.

Reiki is a safe and gentle “hands-on” treatment of healing. Reiki amplifies the universal energy which naturally flows through us all. When Reiki is directed through oneself or another, the body and mind become balanced. Reiki puts us into a deep state of relaxation. During this relaxation our own natural healing abilities are awakened. Reiki reduces stress, and encourages clarity and vitality. The practitioner does not diagnose, but simply provides the life-force energy.

The universe is a fabric of continually changing patterns of energy, and although we rarely stop to think about it, human beings are a part of this fabric. Through Reiki, one gains an awareness of oneself within the harmony and wholeness of the universe.

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CONCLUSION (finally)

Internal Energy concepts are very much the same from science to mystic. Thus, tenaga dalam is very REAL and the bunga (and langkah, buah etc) triggered by 'tenaga dalam' is also very REAL.

But of course...I wish it's easier said than done!
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Surah AnNuur : 35

اللَّهُ نُورُ السَّمَاوَاتِ وَالْأَرْضِ مَثَلُ نُورِهِ كَمِشْكَاةٍ فِيهَا مِصْبَاحٌ الْمِصْبَاحُ فِي زُجَاجَةٍ الزُّجَاجَةُ كَأَنَّهَا كَوْكَبٌ دُرِّيٌّ يُوقَدُ مِن شَجَرَةٍ مُّبَارَكَةٍ زَيْتُونِةٍ لَّا شَرْقِيَّةٍ وَلَا غَرْبِيَّةٍ يَكَادُ زَيْتُهَا يُضِيءُ وَلَوْ لَمْ تَمْسَسْهُ نَارٌ نُّورٌ عَلَى نُورٍ يَهْدِي اللَّهُ لِنُورِهِ مَن يَشَاءُ وَيَضْرِبُ اللَّهُ الْأَمْثَالَ لِلنَّاسِ وَاللَّهُ بِكُلِّ شَيْءٍ عَلِيمٌ

"Allah is the light of the heavens and the earth; a likeness of His light is as a niche in which is a lamp, the lamp is in a glass, (and) the glass is as it were a brightly shining star, lit from a blessed olive-tree, neither eastern nor western, the oil whereof almost gives light though fire touch it not -- light upon light -- Allah guides to His light whom He pleases, and Allah sets forth parables for men, and Allah is Cognizant of all things"


“ Allah adalah cahaya langit dan bumi. Perbandingan cahaya-Nya laksana misykat (sebuah lubang dinding yang tumpat), yang berisi sebuah lampu yang amat terang di dalam sebuah kaca dan kaca itu bersinar laksana bintang mutiara, ia dinyalakan dengan minyak dari sejenis pokok yang amat berkat iaitu pokok zaitun yang tumbuh tidak di sebelah Timur dan tidak pula di sebelah Barat. Minyaknya sahaja hampir-hampir memancarkan cahaya yang terang walaupun belum disentuh api. Iaitu cahaya yang berlapis cahaya. Allah menunjukkan kepada cahaya-Nya siapa sahaja yang dikehendaki-Nya. Dan Allah membuat perbandingan-perbandingan kepada manusia dan Allah maha Mengetahui segala sesuatu”.

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ABU RAIHAN AL-BIRUNI ( 973 - 1048 A.D. )

Abu Raihan Mohammad Ibn Ahmad al-Biruni was one of the well-known figures associated with the court of King Mahmood Ghaznavi, who was one of the famous Muslim kings of the 11th century A.D. Al-Biruni was a versatile scholar and scientist who had equal facility in physics, metaphysics, mathematics, geography and history. Born in the city of Kheva near "Ural" in 973 A.D ., he was a contemporary of the well-known physician Ibn Sina. At an early age, the fame of his scholarship went around and when Sultan Mahmood Ghaznavi conquered his homeland, he took al-Biruni along with him in his journeys to India several times and thus he had the opportunity to travel all over India during a period of 20 years. He learnt Hindu philosophy, mathematics, geography and religion from the Pandits to whom he taught Greek and Arabic science and philosophy. He died in 1048 A.D. at the age of 75, after having spent 40 years in thus gathering knowledge and making his own original contributions to it.

He recorded observations of his travels through India in his well-known book Kitab al-Hind which gives a graphic account of the historical and social conditions of the sub-continent. At the end of this book he makes a mention of having translated two Sanskrit books into Arabic, one called Sakaya, which deals with the creation of things and their types, and the second, Patanjal dealing with what happens after the spirit leaves the body. His descriptions of India were so complete that even the Aein-i-Akbari written by Abu-al-Fadal during the reign of Akbar, 600 years later, owes a great deal to al-Biruni's book. He observed that the Indus valley must be considered as an ancient sea basin filled up with alluvials.

On his return from India, al-Biruni wrote his famous book Qanun-i Masoodi (al-Qanun al-Masudi, fi al-Hai'a wa al-Nujum), which he dedicated to Sultan Masood. The book discusses several theorems of astronomy, trigonometry, solar, lunar, and planetary motions and relative topics. In another well-known book al-Athar al-Baqia, he has attempted a connected account of ancient history of nations and the related geographical knowledge. In this book, he has discussed the rotation of the earth and has given correct values of latitudes and longitudes of various places. He has also made considerable contribution to several aspects of physical and economic geography in this book.

His other scientific contributions include the accurate determination of the densities of 18 different stones. He also wrote the Kitab-al-Saidana, which is an extensive materia medica that combines the then existing Arabic knowledge on the subject with the Indian medicine. His book the Kitab-al-Jamahir deals with the properties of various precious stones. He was also an astrologer and is reputed to have astonished people by the accuracy of his predictions. He gave a clear account of Hindu numerals, elaborating the principle of position. Summation of a geometric progression apropos of the chess game led to the number:
1616-1 = 18,44,6,744,073,709,551,619.

He developed a method for trisection of angle and other problems which cannot be solved with a ruler and a compass alone. Al-Biruni discussed, centuries before the rest of the world, the question whether the earth rotates around its axis or not. He was the fist to undertake experiments related to astronomical phenomena. His scientific method, taken together with that of other Muslim scientists, such as Ibn al-Haitham, laid down the early foundation of modern science. He ascertained that as compared with the speed of sound the speed of light is immense. He explained the working of natural springs and artesian wells by the hydrostatic principle of communicating vessels. His investigations included description of various monstrosities, including that known as "Siamese" twins. He observed that flowers have 3,4,5,6, or 18 petals, but never 7 or 9.

He wrote a number of books and treatises. Apart from Kitab-al-Hind (History and Geography of India), al-Qanun al-Masudi (Astronomy, Trigonometry), al-Athar al-Baqia (Ancient History and Geography), Kitab al-Saidana (Materia Medica) and Kitab al-Jamahir (Precious Stones) as mentioned above, his book al-Tafhim-li-Awail Sina'at at-Tanjim gives a summary of mathematics and astronomy.

He has been considered as one of the very greatest scientists of Islam, and, all considered, one of the greatest of all times. His critical spirit, love of truth, and scientific approach were combined with a sense of toleration. His enthusiasm for knowledge may be judged from his claim that the phrase Allah is Omniscient does not justify ignorance.
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IBARAT TAJWID DENGAN SILAT- BAHAGIAN PERTAMA

salam sejahtera saudara Mohd Nadzrin

Terlebih dahulu, saya perlu memaklumkan bahawa saya bukanlah pakar dalam tajwid dan masih banyak yang sedang saya pelajari ketika ini.

Apa yang saya umpamakan tadi ialah perspektif seorang arif (telah kembali ke rahmatullah) yang juga pernah menjadi guru silat saya pada awal 80-an dulu. Maksud Allahyarham ketika itu ialah tertibnya dalam kita memahami setiap pergerakan dalam silat seumpamanya tertibnya kita mempelajari tajwid.

Saya akan cuba sedaya upaya setakat ilmu yang saya ada mengenai kaitan generik silat dengan tajwid.

Mafhum Firman Allah SWT Surah Al-Muzammil:4,

"Bacalah Al-Qur'an itu dengan tartil"

dan Surah Al-Furqan:32

"Dan kami (Allah) telah bacakan (Al-Qur'an) kepada (Muhammad SAW) secara tartil.

Seperti yang umum mengetahui, tajwid membawa maksud mencantikkan. Dalam konteks Al-Qur'an, ada ulama berpendapat bahawa huruf Al-Qur'an (kalamullah) mempunyai hak untuk disebut dengan betul (tartil)(berdasarkan 2 Mafhum Firman Allah SWT di atas tadi)

Maka tajwidlah yang akan menerangkan 'mad'nya, tipis/tebal, dengung,ciri-ciri sifatnya dan lain-lain. Secara amnya, Ijmak Ulama telah sepakat bahawa mempelajari tajwid adalah fardu kifayah - dengan kata lain ianya adalah wajib.

Pembelajaran tajwid amatlah luas sekali dan tidak mungkin dalam ruangan forum ini dapat akan dapat saya jelaskan keseluruhannya walaupun sekuat mana usaha saya mencubanya. Sekadar mengambil beberapa contoh sahaja dan kaitannya dengan ilmu persilatan. Tetapi janganlah pula disalah anggap perspektif saya ini sebagai cuba mengaitkan tajwid dan silat secara langsung. Anggaplah penerangan ini sebagai pengambilan/cetusan inspirasi dari tajwid dan bukannya mewajibkan semua orang belajar silat (atas dasar tajwid itu fardhu). 'Orang dulu-dulu' (Allahyarham Guru saya) sangat gemar kepada mengambil kiasan/balaghah/simbolik.

Kita jelas bahawa tajwid adalah mencantikkan atau mengelokkan. Jadi di sini, kita boleh membuat kesimpulan bahawa silat juga memerlukan kecantikan umpamanya tapak silat haruslah teguh/padu (tanpa nampak goyah dan mudah dijatuhkan), bunga dan tari mestilah cantik (tidak sumbang) dan berseni/halus.

Nun Sakinah ialah Nun Mati - suara yang keluar dari khaisyum yang akan menghasilkan ghunnah. Terdapat juga tanwin fathataan, kasrataan dan dhommataan - iaitu yang mensimulasikan bunyi Nun Sakinah namun secara zaidah (tidak ada nun tetapi bunyi nun disebut). Terdapat juga Izhar yakni nyata tetapi dari halkum/kerongkong- namun sebutannya nun sakinah jelas tetapi tiada dengung (Izhar Halqi). Begitulah halnya dengan Mim Sakinah - Idgham Mislain Soghir, Izhar/Ikhfa' Shafawi - mengenai hurum Mim (tidak cukuplah ruang untuk menerangkannya, sila rujuk guru tajwid anda atau kitab-kitab tajwid)

Dari sini kita boleh bincangkan dari banyak aspek contohnya jurus atau pukulan. Satu jurus tampak jelas dan mungkin mampu dipatahkan tetapi yang satu lagi adalah yang lebih merbahaya dan mungkin tinggi muslihatnya sehingga mampu mengelirukan lawan. (contohnya tumbukan/tendangan yang sangat pantas/kencang tetapi akhirnya bertukar menjadi siku atau pukulan lutut (2 dalam 1)

Manakala Nun dan Mim sabdu/Ghunnah - yang sebutannya dengan ghunnah yang sempurna, 2 harakat dan bersifat Mudghomah, Mushaddadah, izhar, ikhfa'& Mutaharrikah. Mushaddadah adalah bergabung mudghomah adalah bersabdu, mutaharrikah adalah berbaris dsb.

Sifat sabdu adalah ibarat satu kesinambungan dalam pergerakan - iaitu nampaknya seperti terhenti sejenak dan disambung kembali. contohnya langkah 1 bersinambung (diikuti) dengan langkah 2. Namun ada juga yang bergabung iaitu pergerakan 2 dalam 1 yang diintegrasikan bersama - contohnya dalam tapak yang sama terdapat 2 pergerakan.

Idgham Syamsi, Izhar Qamari, Alif Lam Asliyyah pula menerangkan mengenai sukun bacaan Lam dan Alif bertemu huruf Qamariah dan peranan kepala huruf sod. Terdapat 14 Izhar Qamari/Alif Lam Qamariah Ini mungkin kita boleh ibaratkan jumlah kategori/jenis-jenis tapak/gerakan/pukulan dsb. Ianya juga boleh dikaitkan dengan cara kita 'memecahkan' sendiri jenis-jenis tepisan, block atau pukulan tanpa terikat dengan modul yang diajarkan guru sahaja. Contohnya jika guru kita ajar kita sepakan, janganlah kita lurus bendul hanya mengikut apa yang diajarkan sahaja. Kita perlulah kreatif bahawa sepakan juga boleh bertukar menjadi sangga dan pukulan menggunakan lutut (seperti tomoi)

Mad Tabie tidak terikat kepada sukun atau hamzah dan dipecahkan kepada alif fathah, wau dhommah dan Ya Kasrah dengan 'average' 2 harakat (kadar menggengam atau melepas 2 anak jari - tidak cepat dan tidak perlahan) mengikut tartil, tahqiq, hadr/tadwir si pembaca. Mad Tabie termasuk mutlak) berlaku dalam kondisi wasal, waqaf dan awal surah.

Kita lihat dengan jelas bahawa mad tabie tidak terikat kepada sukun dan hamzah. Jadi di sini kita bolehlah mengaitkannya dengan terdapat pergerakan/pukulan/jurus yang 'independent' yang tidak bergantung kepada keadaan fizikal seseorang itu, kekuatan/kemampuan/qudratnya, samada dia cacat atau tidak atau bergantung atas saiz tubuhnya.

Pergerakan/pukulan/jurus seperti ini juga tidak tertakluk pada ruang semasa bersilat - yakni Hang Tuah & Hang Jebat bertarung dalam dulang dan saya sendiri pernah melihat 2 pesilat bertarung di atas galah dan papan yang diletakkan pada kedudukan yang tinggi - dengan senjata dan tanpa senjata.

Ianya mengikut kadar seseorang itu (ibarat tartil, tahqiq, hadr tadi) - yang penting adalah 'equilibrium' dalam imbangan nafas dan pergerakan (sila lihat penerangan di bawah mengenai 'harakat')

Mad farie terikat kepada sukun/hamzah berlaku atas sebab maknawi atau lafzi (bertemu mad dengan sukun/hamzah) - (4-6 harakat kadarnya) dan terpecah kepada mad-mad mutassil (berhubung), silah kubra, badal, dan mufassil (tercerai). Mad mufassil adalah mad yang sangat kompleks penjelasannya kerana lebih dari 50 aliran meliputi bacaan fuwaiq, tawassut dan qasr dengan harakatnya yang tersendiri.

Secara mudahnya mad farie adalah pergerakan/pukulan yang perlu diajari atau mengikut piawaian/standard. Tetapi terlalu banyak pula alirannya - dengan kata lain - pilihlah silat mengikut kadar kita kerana jika kita bertanya terlalu ramai guru, mungkin masing-masing akan mendabik dada mendakwa merekalah yang terbaik (ibarat aliran dalam mad mufassil) walhal seorang pesilat atau pelajar yang baik akan mengambil semua perkara yang baik tidak kira siapakah gurunya. Tetapi jika pesilat mencampuri atau mengambil 'side', mungkin akan lebih kecoh jadinya.

Keseluruhannya, harakat juga boleh diibaratkan kepada cara pernafasan yang betul dan masa yang diperlukan bagi menghabiskan satu-satu pergerakan/pukulan dan dalam sparring atau bertempur dengan musuh, berapa lamakah masa yang kita perlukan untuk menunggu/menanti sebelum menyerang/mengumpan mengikut flow 'permainan' lawan (boleh diibaratkan apa 'tajwid' yang dipakai oleh lawan) - Konsep ini memerlukan jangkaan dan precision yang baik.

Setakat inilah dahulu dan InsyaAllah saya akan sambung lagi makhraj, sifat, tarqiq, tafkhim, mutajanisan, waqaf ibtida dan hafs.

Sebenarnya penerangan di atas adalah ringkas dan mengambilkira 'basic' sahaja, banyak lagi pecahan yang perlu diperjelaskan. Agak kompleks juga.

Tetapi janganlah para pesilat 'patah hati' pula untuk belajar silat kerana kesulitan mempelajari atau mengaitkan dengan tajwid. Teruskan perguruan persilatan anda dan anggaplah betapa cantiknya Addiin ini dan betapa Maha Hebatnya Kebesaran Allah SWT.

Saya akui bahawa 'modul ini' adalah salah satu 'modul yang purba' saya pernah pelajari. Semasa saya mula-mula bertemu dengan salah seorang Allahyarham Guru saya, saya mulanya hairan kenapa dia begitu beria-ia bertanyakan saya mengenai tajwid. Kini barulah saya faham, betapa tingginya disiplin yang diterapkan olehnya dalam belajar silat. Penuh sistematik tetapi menuntut kesabaran yang tinggi.

(maafkan saya - atas sebab-sebab peribadi, dukacita saya tidak dapat melayan permintaan segelintir forumer untuk bertemu dengan saya bagi tujuan mempelajari apa-apa seni silat dari saya mahupun berhasrat mempelajari perspektif saya dalam topik ini atau mana-mana topik sekalipun..saya harap tuan-tuan semua dapat memahaminya)
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IBARAT TAJWID DENGAN SILAT- BAHAGIAN KEDUA

Salam kembali, kita sambung perbincangan - Ibarat Tajwid dan Silat. Terlebih dahulu saya ingin menegaskan bahawa penerangan saya adalah pendapat peribadi semata-mata - harap merujuklah kepada mereka yang lebih pakar.

Makhraj – Am dan Khusus berasaskan Hijjaiyah 29 huruf rasmi (Alif sampai Ya) – Ya, saya juga ada mendengar pendapat terdapat hanya 28 huruf kerana Alif bersifat vokal dan konsonan. Tapi untuk penerangan kali ini, kita ambil yang umum dikenali ramai.

Makhraj Am – lisan (lidah), syafataan (bibir), jauf (rongga), halq (kerongkong) dan kaisyum (pangkal hidung). Makhraj khas adalah pecahan dari am iaitu 17 cara sebutan (2+10+3+1+1 – bergantung kepada anggota makhraj am) dan 30 suara huruf(4+18+6+Mad+Dengung – bergantung kepada anggota makhraj am)

Tidaklah niat saya untuk menghuraikan lagi cara-cara atau contoh-contoh dari makhraj am dan khas kerana ditakuti 'lari topik'.

MUNGKIN - apa yang dapat kita kaitkan di sini ialah betapa DISIPLIN dititikberatkan dalam mempelajari Silat ibarat harmoninya antara makhraj am dan makhraj khas tidak boleh dipisahkan. Umpamanya :

a) Belajar – jika tidak tahu – kerana buruk akibatnya jika kita belajar sendiri....

b) Mengajar – kerana ianya fardhu – apa yang patut dan boleh diajar, maka ajarilah..

c) Berkongsi – membantu proses belajar dan mengajar – ini akan lebih mematangkan diri kita

d) Mengetahui – tahu apa yang dipelajari – jangan hanya mengikut tetapi tidak tahu apa yang diikuti

e) Mengamalkan – sering memasuki apa juga latihan berkaitan silat contohnya menguji dengan cara memasuki gelanggang – jangan hanya bercakap atau melihat dari luar...kerana barang yang belum diuji, belum diketahui gunanya, mutunya atau keberkesanannya.

f) Manfaat – biarlah apa yang kita pelajari dapat membawa manfaat pada agama, diri kita, keluarga kita, bangsa dan tanahair – tidak ada gunanya jika ianya tidak membawa manfaat sekurang-kurangnya pada diri kita..contohnya – kita perlu tanya diri kita, adakah terdapat perubahan pada akhlak kita sebelum dan selepas mempelajari silat?

atau boleh juga kita lihat disiplin sebagai :

Semua anggota, pancaindera, rohani dan jasmani kita adalah perlu harmoni dalam buah, bunga, tari, gerak, kunci, jurus dsb.

Manakala huruf 'Alif' (juga 'Ba') ni memang tersangatlah istimewanya...tapi tidaklah mencukupi ruang ini untuk saya menerangkannya.

Tafkhim dan Tarkik

- Tafkhim – tebal cara sebutan dan Tarqiq – nipis cara sebutan

- Ringkasnya diklasifikasikan kepada 5 jenis – iaitu huruf dibaca tebal, huruf dibaca nipis, huruf dibaca tebal & nipis (Ra), Alif Mad dan Lam – lafaz Jalalah.

Secara ringkasnya, kita ambil satu contoh iaitu pukulan/jurus – ada yang kuat dan gagah dan ada yang perlahan tapi bisa.

Contoh gagah/kuat ialah berasal daripada latihan tumbukan atau tendangan (guni pasir, latihan angkat berat, atau lain-lain latihan)

Contoh perlahan tapi bisa ialah pukulan pada 'saraf tertentu' – walaupun perlahan, amat bisa sekali. (hanya untuk melemahkan musuh buat sementara waktu) Apa lagi jika dipukul kuat (mungkin boleh membawa kesan yang membahayakan) – ini juga contoh kombinasi gagah dan perlahan.

Cukuplah setakat ini kerana saya rasa teramatlah mengantuk sekali....InsyaAllah akan saya sambung lain kali.
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Assalaamu'alaikum wbr.

Idgham – mutajanisan,mutaqoriban,mutamasilan

Pembahagian idgham :

- Mutanisain – dua huruf sejenis
- Mutaqoribain – dua huruf mirip,
- Mutamasilain (tamasul/mislain) – dua huruf yang sama – sifat & makhraj. Integrasi huruf sama – pertama sukun, kedua baris* menjadikan ianya kamal dari segi bacaan. *Adalah rumit untuk diizhar apabila tamasul bertemu*

Idgham Kecil dan Besar – dalam kes Besar (Kabir) – mutamasilan kabir - ianya perlu diizharkan
----------------------------
Dua huruf sejenis, dua huruf mirip dan dua huruf yang sama. Perhatikan dengan teliti, walaupun semuanya berjumlah dua tetapi nyatalah ianya berbeza.

Dalam kita berlatih bersilat, jika kita diajar (umpamanya)

Contoh 1 - Tumbukan tangan kanan beserta dengan pergerakan kaki kanan ke hadapan, maka buatlah seperti yang diajarkan. (Guru A)

Contoh 1.1 Menepis tumbukan kanan dari lawan dengan tepisan tangan kanan kita (buang ke kanan) dan disusuli dengan apa-apa tindakan balas dari kita. (Guru A)

Contoh 2 Jika diajari tumbukan kanan beserta dengan pergerakan (silang) kaki kiri , maka buatlah seperti yang diajarkan. (Guru B)

Contoh 2.1 Mengelak tumbukan kanan dari lawan dengan tepisan tangan kiri kita (buang ke kiri) dan disusuli dengan apa-apa tindakan balas dari kita. (Guru B)

Ingat bahawasanya sekali pandang nampak seperti sama, tetapi ianya berbeza dari segi kesan, kelajuan dan aplikasinya – namun awas, jangan samakan/beza-bezakan antara tumbukan kanan dan kaki kiri dengan tumbukan kanan dan kaki kanan.

Jika kita masih tidak mengerti atau tidak dapat melakukannya dengan baik, maka mintalah tunjuk ajar guru yang mengajar. Jika kita masih tidak faham atau gagal melakukannya, maka cubalah sedaya-upaya meniru cara mereka buat.

Awas juga, jangan sekali-kali kita membanding-bandingkan antara apa Guru A mengajar kita dengan Guru B mengajar kita. Jika kita gunakan kaedah Guru A semasa belajar dengan Guru B, maka kita boleh dikira tersilap adab dengan kedua-dua Guru A dan B lebih-lebih lagi kita berani mengeluarkan kenyataan di hadapan mereka:

"Kenapa Guru A mengajar camni? Guru B mengajar camtu?"

(saya pernah menegur dengan tegas seorang pesilat muda yang pernah terbuat begini)

Biarlah kalau kita mendengar khabar Guru A dan Guru B nampaknya seperti bertelingkah – jangan sekali-kali kita campuri urusan mereka jika tiada diminta kerana pertelagahan mereka adalah pertelagahan ilmu dan bukannya peribadi.
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IBARAT TAJWID DENGAN SILAT - BAHAGIAN KETIGA

Assalaamu'alaikum wbr.

Idgham – mutajanisan,mutaqoriban,mutamasilan

Pembahagian idgham :

- Mutanisain – dua huruf sejenis
- Mutaqoribain – dua huruf mirip,
- Mutamasilain (tamasul/mislain) – dua huruf yang sama – sifat & makhraj. Integrasi huruf sama – pertama sukun, kedua baris* menjadikan ianya kamal dari segi bacaan. *Adalah rumit untuk diizhar apabila tamasul bertemu*

Idgham Kecil dan Besar – dalam kes Besar (Kabir) – mutamasilan kabir - ianya perlu diizharkan
----------------------------
Dua huruf sejenis, dua huruf mirip dan dua huruf yang sama. Perhatikan dengan teliti, walaupun semuanya berjumlah dua tetapi nyatalah ianya berbeza.

Dalam kita berlatih bersilat, jika kita diajar (umpamanya)

Contoh 1 - Tumbukan tangan kanan beserta dengan pergerakan kaki kanan ke hadapan, maka buatlah seperti yang diajarkan. (Guru A)

Contoh 1.1 Menepis tumbukan kanan dari lawan dengan tepisan tangan kanan kita (buang ke kanan) dan disusuli dengan apa-apa tindakan balas dari kita. (Guru A)

Contoh 2 Jika diajari tumbukan kanan beserta dengan pergerakan (silang) kaki kiri , maka buatlah seperti yang diajarkan. (Guru B)

Contoh 2.1 Mengelak tumbukan kanan dari lawan dengan tepisan tangan kiri kita (buang ke kiri) dan disusuli dengan apa-apa tindakan balas dari kita. (Guru B)

Ingat bahawasanya sekali pandang nampak seperti sama, tetapi ianya berbeza dari segi kesan, kelajuan dan aplikasinya – namun awas, jangan samakan/beza-bezakan antara tumbukan kanan dan kaki kiri dengan tumbukan kanan dan kaki kanan.

Jika kita masih tidak mengerti atau tidak dapat melakukannya dengan baik, maka mintalah tunjuk ajar guru yang mengajar. Jika kita masih tidak faham atau gagal melakukannya, maka cubalah sedaya-upaya meniru cara mereka buat.

Awas juga, jangan sekali-kali kita membanding-bandingkan antara apa Guru A mengajar kita dengan Guru B mengajar kita. Jika kita gunakan kaedah Guru A semasa belajar dengan Guru B, maka kita boleh dikira tersilap adab dengan kedua-dua Guru A dan B lebih-lebih lagi kita berani mengeluarkan kenyataan di hadapan mereka:

"Kenapa Guru A mengajar camni? Guru B mengajar camtu?"

(saya pernah menegur dengan tegas seorang pesilat muda yang pernah terbuat begini)

Biarlah kalau kita mendengar khabar Guru A dan Guru B nampaknya seperti bertelingkah – jangan sekali-kali kita campuri urusan mereka jika tiada diminta kerana pertelagahan mereka adalah pertelagahan ilmu dan bukannya peribadi.
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IBARAT TAJWID DENGAN SILAT - BAHAGIAN KEEMPAT

Assalaamu'alaikum wbr kembali

Waqaf & ibtidak

Para sahabat pernah menekankan dengan tegas betapa Rasulullah SAW sangat menjaga cara bacaan yang tartil. Antara perkara yang sangat dijaga oleh baginda ialah - Waqaf (henti) dan Ibtidak (mula) kerana ianya adalah kunci kepada maksud sebenar sesuatu ayat sekaligus memenuhi syarat-syarat bacaan ayat. Jika tidak ianya ibarat kita membaca ikut suka hati kita.

Pembahagian - waqaf, sakth,qat'u (memutuskan bacaan kerana selesai membaca - digalakkan istiazah jika hendak memulakan kembali bacaan) dan ibtidak - pilihan sendiri (memulakan bacaan selepas qat'u atau waqaf - tetapi mula baca selepas waqaf tidak memerlukan istiazah).

Penyebab waqaf adalah antara lain - Idhthiraarii - berlaku semasa keadaan cemas seperti tersedak, tidak sempat nafas, bersin, tercekik, menguap, menangis dll. Pembahagian waqaf - (antara lain) - tam - iaiitu waqaf di perkataan yang telah maklum ertinya & tidak berkaitan dengan sambungannya di segi erti dan cara susunan ayat. (perhentian yang sempurna) - contohnya tanda Mim pada waqaf lazim. Selain itu - terdapat juga waqaf kafi, hasan, qabih. Waqaf di akhir perkataan ialah Sukun Mahad (contoh utama ialah Al-Fatihah), Ishmam dan Raum selain jika akhir perkataan adalah Mad, maka di baca dgn dua harakat.

----------------
Ada yang menyatakan bahawa bahagian ini (waqaf/ibtidak) memerlukan ijazah guru dan tidak boleh dibuat-buat sendiri cara bacaannya. Antara bacaan waqaf/ibtidak terbaik yang pernah saya dengar di Malaysia ialah Ybhg Dato' Ustaz Hassan Din Al-Hafiz (saya masih ingat Ybhg pernah memberitahu mengenai 'waqaf Jibril' dalam Surah Al-Qadr) dan Ybhg Dato' Ustaz Haji Hassan Azahari.

Waqaf dan ibtidak adalah antara topik yang paling kompleks dalam membicarakan fasal tajwid. (saya pun tak 'pass' banyak kali terutamanya 2 surah iaitu Surah Dhuha dan Al-Fatihah)

Aplikasi Dalam Silat

Contoh 1 - kita perlu tahu bila kita perlu mundur atau maju dalam persilatan. Jika kita sepatutnya mundur, tetapi kita maju juga atau sebaliknya, sudah pasti kita akan dikalahkan kerana pihak lawan sangat bijak mengumpan kita. (jangan merendah-rendahkan lawan kita)

Contoh berikutnya adalah bagi mereka yang mempelajari serta mahir dengan pelbagai jenis silat/tapak akan mudahlah memahami ibarat yang bakal saya berikan.

Contoh 2 bila berlaku 'idhtiraarii' kerana kita tidak dapat mengawal langkah atau tapak semasa menghadapi lawan, maka tukarlah tapak baru secara spontan agar dapat mengimbangi badan kita dan 'flow' lawan kita. (ini pandai-pandailah sendiri kerana saya tak boleh beri contoh silatnya..sorry yer)

Contoh 3 - perbanyakkanlah istiazah (atau istighfar atau selawat dsb) sebelum/selepas sebarang perlawanan walaupun sparring kerana dalam berlawan, kita mungkin diganggu/diuji oleh perasaan riak, takbur, marah dan lain-lan.

Ini juga akan melemahkan kita kerana musuh/partner akan lebih mudah mengalahkan kita.

Ingatlah, kalau kita marah, sudah pasti kita samada bertindak di luar batasan atau kita akan goyah tapak - lihatlah sahaja orang yang marah - kita lihat beliau seperti terketar-ketar, jika kita masuk juga dengan pukulan yang lembut sekalipun dan kena dengan caranya, pasti orang berkenaan akan jatuh.

Wallahu'alam
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IBARAT TAJWID DENGAN SILAT - KESIMPULAN DAN BAHAGIAN TERAKHIR

Assalaamu'alaikum wbr.

Izinkan saya memberikan sedikit ringkasan mengenai 'haipotesis yang mengaitkan antara tajwid dan silat (mengikut sekuen)

1.Menjaga adab guru (antara lain) :

(a) Tidak mencampuri urusan perbezaan pendapat antara guru-guru.
(b) Pilihlah yang terbaik mengikut kadar kemampuan masing-masing daripada guru-guru ini.
(c) Buatlah seperti diajarkan guru

2. Kecantikan dan kesenian dalam silat amatlah penting (antara lain) :

(a) Disiplin dititikberatkan dalam mempelajari silat – semua anggota, pancaindera, rohani dan jasmani adalah perlu diharmonikan dalam buah, bunga, tari, gerak, kunci, jurus dsb.
(b) Keseluruhan pergerakan persilatan terutamanya tapak perlu padu/teguh dan tidak goyah/sumbang.
(c) Kesinambungan dalam pergerakan langkah dan tidak terhenti (tanpa was-was/teragak-agak)

3. Keseimbangan dalam nafas, masa, pergerakan dan tindakan amat penting dalam menentukan jangkaan dan ‘precision yang baik’

4. Tahu bila hendak maju (serang) dan bila hendak mundur (bertahan)

5. Tiada perasaan riak, takbur dan marah (mazmumah) semasa bersilat.

6. Perlu banyak kesabaran dan ketekunan

7. Jumlah kategori/jenis tapak/pukulan dibahagikan kepada banyak jenis tetapi tertakluk kepada perubahan mengikut kreativiti.

8. Sesetengah pergerakan, pukulan dan tepisan nampak seolah-olah hampir sama tetapi mempunyai perbezaan kesan, kelajuan dan aplikasinya.

9. Jenis-Jenis Jurus/Pukulan

a. Pukulan/jurus yang nampak jelas mampu dipatahkan
b. Pukulan/jurus yang bermuslihat
c. Pukulan/jurus yang independent dan tidak tertakluk kepada keadaan fizikal atau suasana persekitaran tempat/gelanggang 'perlawanan',
d. Pukulan/jurus yang kuat dan gagah,
e. Pukulan yang perlahan tetapi bisa

10. Berawas dengan lawan yang bijak mengumpan. Jangan merendah-rendahkan lawan anda.

11. Pesilat dibolehkan belajar lebih dari satu silat/seni mempertahankan diri (selagi tidak ada sebarang elemen yang boleh menimbulkan keraguan syarak dalam apa-apa yang dipelajari)

12. Pesilat boleh mempelajari pelbagai jenis silat untuk tahu menukar tapak secara spontan, mengimbangi badan dan ‘flow’/permainan lawan

13. Perlu belajar, mengajar, berkongsi, mengetahui, mengamalkan, menguji dan memanfaatkan apa yang dipelajari.

Sekian, wassalaam.
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Extracted from silatmelayu.com (compliments to PokNik)
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AYURVEDA

I'm sure you all must have heard of Ayurveda.

Ayurvedic/Ayurveda is one of the ancient secrets in medication (I think among the oldest one). Originated somewhere from Indian Subcontinent – India, Nepal, Bangladesh, Afghanistan, Pakistan Bangladesh, Bhutan, India, Nepal, Afghanistan, Sri Lanka, Maldives. (Well...I'm also a consumer to Ayurvedic medication – A little bit expensive but the effects are really good so far)

I checked a source to find the definition of Ayurveda - which means – principles of life combined with knowledge. Life refers to body and its members and soul. You could deem Ayurvedic as an ancient healthy lifestyle.

Later on, during Buddha time, it became more popular when mercuric-sulphur was widely used together with various herbs depending on 'prescriptions' (even in Surgery)

Another thing that is interesting to note that a true practitioner of Ayurvedic adopt the following principles (kinda remind me of oath taken by modern medical practitioners) :

a) He/She must be honest in his work – not taking any advantage on patients,
b) He should dress modestly and avoid consuming/using alcohol and drugs,
c) He should have self-controlled, collected and 'good PR',
d) Continually improve/upgrade the knowledge,
e) Keep confidential of patient's particulars including the patient's sickness/disease/ailment,

and many others.

Ayurvedic practitioner said that our state of psychology is determined by the food/taste that we take and after the digestion process, the food/taste will have different effects. There should also be some sort of harmony in air for nervous system, fire for digestion/metabolism – venous system, water for mucous, lubrication and the nutrients carrier into arterial system.

Ayurvedic believes firmly that animal, mineral and vegetable have their respective medicinal value depending on what case we are talking about and the composition must be accurate in order to produce curative effects.

And that's not all folks – there is massage (somehow to 'naturally' eliminate toxins in joints and tissues) , dietary prescription (food pyramid but in a different manner), baths etc. This reminds me of the Indonesian Mandi Lulur, Massage etc.

Ayurvedic medicines are known to help in improving blood circulation, reducing stress, pain treatment etc.

It's kinda good for athletes and pesilat like us as well.

I'll try to come back with the ancient Malay traditional medication.
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SIRIH

I'm sure many of us Malaysians heard or even seen or even once a while tried to chew the 'daun sirih' (betel leaves)

Daun Sirih is undoubtedly one of the most important element in many events related to the Malay Culture. Mixed typically with 'buah pinang' (areca), 'kapur' (lime), 'gambir', 'sirih' - Sirih is used during 'Malay marriages' (is said to reduce bride/groom's nervousness), Malay shamanism practices (is said to cure 'black magic poisoning' such as 'santau') and the ardent/regular 'chewers' will sort of 'look young' (one of the 'eternal youth' secrets) all the time. I even recalled when I was a kid, my dad used to put 'rolled sireh' into my bleeding nose during high fevers and miraculously - the bleeding stopped.

While many say that practices involving the 'sirih' are related to mere mysticism, let's see what science says about 'Sirih' : (the following is only a 'tip of an iceberg' explanation-there's more where this comes from)

a. 'Sirih' when turned into oil -found to have natural compounds of allylbenzene - chavicol, eugenol, hydroxy etc. - which function almost equally to :

i) 'natural pain-killer' (good for headaches, toothache, joints pain),
ii) skin rejuvenation (alpha hydroxy) - no wonder they say it's for 'looking young',
iii) anesthetic/antiseptic purposes even some say it's antibiotical as well,
iv) reducing blood glucose levels (diabetes) etc.
v) indigestion and constipation

b. 'Buah Pinang' - is found to have alkaloids/arecoline - when properly applied in modern medication - it is said somehow related to metabolism (good for meditation practitioners I guess) besides than being researched by the many fields of pharmacology.

c. 'Kapur' - scientifically named as Calcium hydroxide - applied in food industry - processing water for soft drinks industry.

d. 'Gambir' - a natural astringent - restraining excessive discharges, diarrhoea, overcomes relaxation and congestion, and checks local hemorrhages. Whoops..there's more - I even heard some claims saying that it's 'aphrodisiacal' (I'm sure the married ones know what this is..hehe)

So, once we've mixed all the ingredients abovementioned and chew them - which ultimately turns the colour of the saliva to red - taking into account both medical (scientific) and the natural/typical traditional uses, we can almost see the logic behind our elderly practices applying sirih to many events.

So, guys...love our 'Daun Sirih'
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DAUN SAMBUNG NYAWA

I don't know how to call this either by its' scientific name or in proper English name but I do know the Malay term for it - this leaf/herb is known to the locals as 'Daun Sambung Nyawa'.

(If you have problems knowing what this is, I would gladly snap a picture and paste it here the next time I visit my 'source' in Kg. Paya Rumput, Gombak. Picture is also important in case you may end up taking the wrong and possibly poisonous leaf..hehehe)

There are many species of Daun Sambung Nyawa and I've seen at least 3 of them (the difference is only the tone degree of the 'gold' colour)

But one thing in common, it is said that Daun Sambung Nyawa can cure any types of cancer...(this is to support what ustazshiifu said about the possibility of curing the 'incurable desease' - and funny..look at the name 'sambung nyawa' - coincidence?)

I hope in this limited space, I'll try to be as brief as possible taking the most important points regarding Daun Sambung Nyawa.

Daun Sambung Nyawa possess a type of enzyme (asparaginase) that catalyzes the hydrolysis of asparagine to aspartic acid and is said an important element in curing leukemia, hepathitis etc.

When turned into the oil form and applied to skin diseases such as pimples, ringworm etc, it will assist in curing them. However, according to one scientific/medical study – for skin diseases, the oil form should be mixed with ethyl acetate and the combination will 'attack' and 'reduce' the viral infections.

Another medical study claimed that daun sambung nyawa helps in curing even death-threathening diseases such as pneumonia, endocarditis, toxic shock syndrome etc.

And when mixed with ethanol, you'll get a cure for tumor.

Back the traditional practices, Daun Sambung Nyawa is known to reduce high fever and many believe that it is also a some sort of antibiotic + anti-toxic (like Spirulina)

After much coaxing, this one 'abang dukun' told me that in Java, Daun Sambung Nyawa is a cure to snake bites!! Simply crush Daun Sambung Nyawa with 'kunyit hidup' and apply to the wound and be bandaged.

My discussion with some Malay Medical Practitioners also reveals that the branch of Daun Sambung Nyawa can assist massive bleeding* (such as during giving birth), broken bones and assist in blood flow/circulation (almost like the aspirin - so I guess it helps in hypertension as well).

*For massive bleeding, the daun sambung nyawa to be mixed with kunyit and kayu secang, be boiled, filtered and taken 1/2 glass twice per day.
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ULAM RAJA

Ulam Raja is one of my favourite ulam to be taken with anchovy sauce (budu) or 'sambal belacan' (whichever version). In my perspective, it's very tasty. Furthermore, it's easy to find one anywhere in Malaysia.

In the traditional medication domain, 'Ulam Raja' (some called it Kenikir, in some parts of Kelantan, it's known as 'bintang berhayun' - due to its starlike leaf shape), is used as antitoxic and improve blood circulation. Some practitioners also believe that it is good for our bones.

Scientifically speaking, Ulam Raja is found to have :

a) Chlorofom properties - consisting of lutein (antioxidant), conunolide (popular in chromatographic analysis and claimed to be an inhibition agent to 'alchoholics') stigmasterol (an important element in the ingredients of Chinese Herbs Medication - e.g. mixed with ginseng) etc.

b) defense against certain bacterial attack such as bacillus subtilis (usually found food poisoning cases),

c) Most popularly - antioxidants - according to few researches - Ulam Raja has more than twenty antioxidants and were were attributed to a number of proanthocyanidins that existed as dimers through hexamers, quercetin glycosides, chlorogenic, neo-chlorogenic, crypto-chlorogenic acid and (+)-catching. High content of antioxidants contained in ulam raja could be partly responsible for its ability to reduce oxidative stress.

Wassalaam.
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SHARING OR LEARNING

Narrated Abu Musa:

The Prophet said, "The example of guidance and knowledge with which Allah has sent me is like abundant rain falling on the earth, some of which was fertile soil that absorbed rain water and brought forth vegetation and grass in abundance. (And) another portion of it was hard and held the rain water and Allah benefited the people with it and they utilized it for drinking, making their animals drink from it and for irrigation of the land for cultivation. (And) a portion of it was barren which could neither hold the water nor bring forth vegetation (then that land gave no benefits). The first is the example of the person who comprehends Allah's religion and gets benefit (from the knowledge) which Allah has revealed through me (the Prophets and learns and then teaches others. The last example is that of a person who does not care for it and does not take Allah's guidance revealed through me (He is like that barren land.)"

I think it's quite clear cut. What we learn, we share, we teach. In a manner of speaking, learning is becoming a good student, sharing is becoming a good friend but TEACHING is about being a good TEACHER or Master.

I would put myself as a learner and a 'sharer' (if there is such word) I would not dare to put myself as a teacher (not yet) as what ustazshifu has said - he only teaches (although he used the word 'share') what is permitted by his grandmasters. I must say, it's not a light burden...it's accountability... (the word sifu suits our ustaz of course

Being a 'sharer' or learner is a bit different, I'm just a civillian..I am bound to make mistakes and if I make mistakes in my 'sharing process', I will 'learn' from my mistakes.

Just to share my 2 cents views again...
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SHARP RINGING OF KERIS

Yes, it is true that the sharp ringing sound is one 'petua' to know how sharp is the blade. To ascertain further its quality, just read back what Guru Jamaludin has demonstrated. Finally, to really know how well-made the blade is, it can withstand any strike/certain blows from the enemy.

These methods are actually how the blade makers do their 'final QC inspection & test' (besides other tests as well) those days and final demonstration would be displayed either to the King/royalties/warriors (who are actually the makers clients).

(I wonder if they have warranty period or checklists those days)

There are also proper methods of sharpening, stone to be used, cleaning , storage and 'Do and Dont's' when using.

But of course, the methods also depends on the type of material used to make the blade. (e.g. cromova)