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"O Allah! We seek goodness from Your Knowledge and with Your Power (and Might) We seek strength, and We ask from You Your Great Blessings, because You have the Power and We do not have the power. You Know everything and I do not know, and You have knowledge of the unseen. Oh Allah! If in Your Knowledge this action (We are about to take) is better for my religion and faith, for our life and end [death], for here [in this world] and the hereafter then make it destined for us and make it easy for us and then add blessings [baraka'] in it, for us. O Allah! In Your Knowledge if this action is bad for us, bad for our religion and faith, for our life and end [death], for here [in this world] and the hereafter then turn it away from us and turn us away from it and whatever is better for us, ordain [destine] that for us and then make us satisfied with it."


عَنْ عُمَيْرِ بْنِ هَانِئٍ الْعَنْسِيِّ ، قَالَ : سَمِعْتُ عَبْدَ اللَّهِ بْنَ عُمَرَ ، يَقُولُ : كُنَّا قُعُودًا عِنْدَ رَسُولِ اللَّهِ ، فَذَكَرَ الْفِتَنَ فَأَكْثَرَ فِي ذِكْرِهَا حَتَّى ذَكَرَ فِتْنَةَ الْأَحْلَاسِ ، فَقَالَ قَائِلٌ : يَا رَسُولَ اللَّهِ وَمَا فِتْنَةُ الْأَحْلَاسِ ؟ قَالَ : ” هِيَ هَرَبٌ وَحَرْبٌ ، ثُمَّ فِتْنَةُ السَّرَّاءِ ، دَخَنُهَا مِنْ تَحْتِ قَدَمَيْ رَجُلٍ مِنْ أَهْلِ بَيْتِي يَزْعُمُ أَنَّهُ مِنِّي ، وَلَيْسَ مِنِّي ، وَإِنَّمَا أَوْلِيَائِي الْمُتَّقُونَ ، ثُمَّ يَصْطَلِحُ النَّاسُ عَلَى رَجُلٍ كَوَرِكٍ عَلَى ضِلَعٍ ، ثُمَّ فِتْنَةُ الدُّهَيْمَاءِ ، لَا تَدَعُ أَحَدًا مِنْ هَذِهِ الْأُمَّةِ إِلَّا لَطَمَتْهُ لَطْمَةً ، فَإِذَا قِيلَ : انْقَضَتْ ، تَمَادَتْ يُصْبِحُ الرَّجُلُ فِيهَا مُؤْمِنًا ، وَيُمْسِي كَافِرًا ، حَتَّى يَصِيرَ النَّاسُ إِلَى فُسْطَاطَيْنِ ، فُسْطَاطِ إِيمَانٍ لَا نِفَاقَ فِيهِ ، وَفُسْطَاطِ نِفَاقٍ لَا إِيمَانَ فِيهِ ، فَإِذَا كَانَ ذَاكُمْ فَانْتَظِرُوا الدَّجَّالَ ، مِنْ يَوْمِهِ ، أَوْ مِنْ غَدِهِ ” أبو داود

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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].
"O '' Allah, endow us with good behaviour in Your company under all circumstances!
[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.
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.
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)

“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.”

Wednesday, June 13, 2012

Tuesday, June 5, 2012


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 :


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.




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


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