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Sep 16, 2016
2/9/16 LET WORK ON BASIN-BASED DEVT .... that's how Allah's indicative natural governance. (DRAFT)

2/9/16 LET WORK ON BASIN-BASED DEVT .... that's how Allah's indicative natural governance. (DRAFT)

Sarawak as when I was born in 1960 constituted Kuching, Simanggang, Sibu, Miri and Limbang divisions. The naming of the divisions was done as such I would believe signifying the stages of their conquest. The British then passed on Sarawak to us in the forms of five divisions. When I joined the State Service in 1986, Sarawak was made up of Kuching, Sri Aman, Sarikei, Sibu, Kapit, Bintulu, Miri and Limbang divisions. By the time I left the State Service, in 2011 Sarawak is made of Kuching, Samarahan, Sri Aman, Betong, Sarikei, Kapit, Sibu, Mukah, Bintulu, Miri and Limbang divisions. Now, Serian is the latest split to form a Division on its own departing from Samarahan. Indeed the early Kuching division was the most dynamic which now becomes Kuching, Samarahan and Serian divisions. Soon probably Bau and Lundu districts of Kuching will combine to form their own new division with Kuching left to cover only from Padawan to Matang regions. Kuching I would visualize to move to be the Washington DC of Sarawak. In Shaa Allah.

(2) The early civilizations of humankind began basically at the basins. Yang Tze, Nile, Ganges, and Euphrates were formed on the concept of River Basin development. The very reason for such was simple. Lives evolves around water bodies. Allah had said so clearly in the Al Quran. Almost every living creatures is created from water. Civilizations so to speak evolves from water. The renaissance of Mecca where the shrine Kaabah is located is due to the founding of zam-zam. Even the mega growth of Las Vegas was stimulated by the Hover Dam to regulate the Rocky Mountain water flow into the dry Nervada desert. Today Israel, Jordan, Lebanon, Iraq and even Syrian conflicts are prolonged fighting for water. In heaven, Allah talks about the best water ready to serve us hereafter. Water indeed is a real source of wealth and conflicts. Sarawak is not spared. Sarawak indeed is a State with many rivers. Large and winding rivers. This is due not because Sarawak is mountainous. Sarawak indeed is about 35-40 per cents consist of flat soft alluvial land with heavy rainfall and 60-65 percents of hilly to rugged mountainous ever green hinterland. Such is Allah blessing onto Sarawak. It is also a challenge for Sarawakians to build over their intellectual to manage Sarawak for the blessing of all.

(3) In the olden days, Sarawakians were very much dependent on water bodies for transport and their sources of living. So much so, places in Sarawak were name according to the rivers. Except for Kuching, which originally was called Sarawak based on the Sarawak River, in the early Brooke's colonization, the rest of towns and regions in Sarawak remained named as they were. But today, the State seem not keeping those rivers' names to name a place; such Sadong River is no more to address both Simunjan and Serian as it used to be. During the early days, Simunjan and Serian were used to refer to both the townships. Sadong was being used to name the region such as Lower Sadong which referred to Simunjan and Upper Sadong which referred to Serian. River indeed is the soul to a place. In a sense, today administration is taking away the soul of a place from its originality. Such, in term of future especially tourism marketing interest, would placed such places out of their natural context. Let see, what is so great about London? It is the Thames that gives London the soul. The same with Bangkok of the Menam Chow Praya. Chicago of the Great Lakes. Niagara of the Niagara Falls. Even Kuching and Sarawak for the matter the soul lies in the Sarawak River. I have a strong feeling that say Simunjan and Serian should refer to both the towns, but let keep say Lower Sadong and Upper Sadong as name of the two districts; Lower Sadong with Simunjan as the district capital and Upper Sadong with Serian as the district capital.

(4) With Allah statement that He created every living things by water, I could see then Sarawak must be concerned of water resources as our norms and strategies of development. We should take the rivers and all those water catchments as the soul of our development plnning and management. We must never be forgetful, that Klang Valley of Malaya is facing lots of development stress despite of alots of Allah blessing, is due to poor water management conceptualization. Keep the UMNO political short sighted apart, professionally and theologically I would say, the Kuala Lumpur and Shah Alam administration despite their grandeur Mosque structures, a monumental symbol of their state of Islamization, they indeed are in the dark to the broader meaning of Allah saying "I created every living things from water". To me we should be looking at such Allah's saying among other as a warning over our human kind future existence and prosperity. Water is paramount to future human population expansion. As such, I would love to take readers to what I'm going to write that Sarawak should now be thinking seriously to manage our socio-economic development along the River Basin Model. Allah indeed about 4,000-5,000 years ago had shown such as the model that had taken human kind to the early civilized living. Therefore it should be revisited accordingly as a model that Sarawak should consider to achieve its sustainable high growth development desires.

(5) We can now ignore the importance of water-based planning to achieve development growth, but be mindful, to sustain a long term high development growth in one way or another will force us to one day have to admit, water is central to human development. To be regretful to almost the end of a journey is always dreadful and resources wasting, therefore it is great to take all the risk calculation at the very beginning of a destiny. Our destiny should be a sustainable development to the end of the Day.

(6) To start with, let us try to think and revisit, on what geo-socio logical rational for instance the original Sarawak in the far olden days to cover Lundu, Bau, Kuching, Samarahan, Simunjan and Serian regions? There are four main rivers there ie the Lundu River, Sarawak River, Samarahan River and Sadong River. Was it not based on the ground that the three later rivers are ending to the same wavy Muara Tebas that geo-politically gave birth to Sarawak. In the old Malays tradition, they loved to cluster any thing of similar nature into one classification. Secondly, geo-politically it was the same political regional base. These were the regions of the Malays majority that having strong association with the early Sultanate of Brunei. Indeed the coastal plain of the old Sarawak was and to this day is being dominated by the Malays population. The Brooke's whom maneuvered to take controlled of Sarawak then, probably saw Sarawak on such perspectives which to me was very sound and wise. Brooke then strongly associated himself with the then Malays to have his cloud over the rest of the regions thereon. But on the wiser note, I would salute the farsighted of the locals whom saw the old Sarawak ie the then larger Kuching division as such. Was it by human instinct and or Allah designed that the old Sarawak or Kuching was indeed crafted as a basin management model. The old Sarawak ie old Kuching was a rivers basin formed by the Lundu, Sarawak, Samarahan and Sadong Rivers. All these rivers bundled up to end at the larger Tg Po-Muara Tebas Bay. I would like to take these Kuching, Samarahan and Serian divisions as illustration for the discussion.

(7) What is the significant of managing say Kuching, Samarahan and Serian divisions into a basin-based development management. Let call these divisions as the greater Kuching which then I would call as Kuching Basin. The same concept should then be applied to the Greater Lupar, Rajang, Miri and Limbang. I won't argue about the present normal and political administrative boundaries arrangement which are very subjective and volatile in nature. Least to say, I'm taking an indifferent stance on the R&DO administrative arrangement, My concern is over the long term key socio-economic development and management matter especially wrt water resources development and management vis-a-vis the then all the other key socio-economic developments. As such, the role of the State Planning Unit to plan and coordinate the spatial key socio-economic developments among all ministries and agencies in the Basins must be treated a serious and vital.

(8) Greater Kuching population had grown from 777,854 in 2000 to 956,168 in 2010, an increased of 22.92 per cents. Kuching district per se was experiencing a 21.30 per cents growth in the same period with the population growing from 509, 374 persons in 2000 to 617,887 persons in 2010. Samarahan experienced the fastest population growth from 48,068 person in 2000 to 87,923 persons in 2010 ie an increased of 82.30 per cents. While population growth and mobility elasticity is a good sign of economic achievement, but such growth and movement if not managed accordingly, will attract future disaster(s). With high population growth in Kuching and Kota Samarahan for instance had placed among others high pressure over water supply and demand within the Kuching Basin. The Begoh Dam need to be built to support the existing Matang Water Supply System, but then such effort may be suitable for medium (15-20 years) range basis. What then would be the longer range (beyond 25 years) term consideration. Thus while the medium term urban growth of the Kuching Basin will be sustained by the Matang and Begoh Water Supply System, but the longer term growth would be of major dilemma. The dilemma as I see it is to balance between urban and rural development.

(9) Urban development is always associated with high cost of living, while rural development will need to trade off between bulldozing rural landscapes and sustaining rural resources. Massive urban development in one way or another had impacted a missed match problem within the migrants rural population. Housing and employment missed match are the most glaring urban issues that later giving rise to all sort of urban social problems. Rural migrants due to certain short falls in their acquitant of the urban growth, has to fall back onto the rural economy to supplement their needs. Thus, despite they had migrated to urban areas, they continue to have grip over their rural resources. Unfortunately, the way they develop and manage their rural resources is becoming less productive and thus sustaining the waste of rural economic opportunities and sustainable development management. Indeed, the rural sector as it is, is not contributing to the wealth generation to the people and the State.

(10) Rural development is and had been strongly associated with the depletion of the forest resources. The depletion of forest resources is then strongly associated with the degradation of water resources and thus giving stream of other social and environmental bad effects. Polluted human water needs, depletion of water-based recreational areas, soil erosion, flooding, siltation, and even depletion of marine resources are some immediate effects to poor forest resources management.  Economically, the effect of such damages had caused high cost onto the next development effort. Kuching, Sri Aman, Betong and even Miri-Bintulu basins are now seriously facing these issues. While rapid urban growth is the very effective tool to draw out the rural population, nonetheless our land tenure system would still subject rural areas to non-balanced landuse development. Coupled with the inability of the urban growth to absorb fully the needs of rural migrants sustained the vicious cycle of rural resources poor management system. So much so, toward the longer term, both the urban and rural areas will be exhausted of growth frontiers or the development becoming very expensive. Indeed today we can see states such as Kedah, Perlis, Kelantan, and even Sabah are now experiencing tough growth issues due to initial hungry harvest of their resources. Today while absolute poverty is the rural diseases, but relative poverty is an epidemic in urban areas. Kuching and even Sibu, Mukah, Miri, Bintulu as well as smaller towns such as Simunjan, Serian, Sri Aman, Betong, Sarikei, Bintangor,  Marudi, Lawas and Limbang are facing an up rising of exported poverty. The rural migrants are trapped into the urban poverty issues, so much so, while relative poverty is reducing in the rural area, such phenomena is on the up rising in the urban areas.

(11) In the presence of our incapability to resolve the relative poverty issues either by high development growth in urban and or rural areas, such had created high pressure over the resources at both world of the State. While urban areas is infested with high population pressure, the rural areas resources had not been relieved by the rural-urban exodus. Thus economically, in the long run, we are not even achieving the Zero Sum Game but we are failing in both side of the State. Therefore the State, I strongly believe must go back to the integrated regional and or river basin development approach. In the past we had been practicing the Regional Development Area (RDA) and Integrated Agriculture Development Project (IADP), but now it seem that not only we are not improving but we are ignoring the importance of such model. We are biased toward individuals and or group short sighted political interest. Our developments are too much political greed driven rather moving along the  true professional paths. Thus such development missed match had made mostly the government machineries ie the civil servants to take a very indifferent attitude toward their professionalism. As I begin to see, today State Civil Servants are mere worker boys to the respective political masters, so much so, we begin to see lots of wastage in term of development funding and priorities.

(12) At the national level, I begin to see, the interest of the "Government" is to fund mega projects that could give quick earning and or political popularity to certain quarters yet not necessarily impacting positively onto the overall welbeing of the rakyat. I have no issue on the importance of the projects, but what worrying is the "values of the projects". The project values "sounded" too exorbitant. Such in fact in the past was also happening to the State. If such is not immediately corrected, we will be experiencing slowing, stagnant or even dipping rakyat related wealth growth into the future. The State indeed had experienced as such in the past. Thus, instead of achieving the 7-10 per cents growth over certain period, we seem to be happy to average at five per cents. No doubt growth will still be possible for the Country and State, but not necessarily such growth will be contributing significantly to accelerate wealth growth among the rakyat. Kuala Lumpur and even Johor are experiencing such now.  Both regions are facing high growth, yet more and more of the rakyat are struggling to their feet. Worst, if there is serious corruption in dealing with all sorts of government projects, I would believe not long into the future (5-10 years) we will be facing serious resources constraint to keep to our needed pace of development demands.

(13) Basin-based development model is nothing alien. It is among the natural resources and even economic development management sustaining features of some well developed nations. In the modern world, America was among the first to implement and to this day adhere to such model. In facing the Great Economic Depression in 1933, Franklin D Roosevelt signed off the establishment of Tennessee River Valley Authority (TVA) which regulate the Tennessee Water Management covering the seven southern states namely Tennessee, Alabama, Mississippi, Kentucky, Georgia, North Carolina and Virginia. TVA provides navigation facilities, flood control, hydropower generating, fertilizer industries development and all other related economic development. Based on the success of the TVA, the World Bank then deployed the same approach in initiating the improvement of the agarian sector in some of the Third World Economy. The success of the Thailand Central Plain Agricultural Industries was attributed to the proper management of the Menam Chao Phraya water system. In Malaysia, in the Era of Abdul Razak, projects such as MADA (Kedah), KEMUBU (Kelantan), KESEDAR (Kelantan), KETENGAH (Trengganu) DARA (Pahang), and KEJORA (Johor) were all based on World Bank funding made along the TVA concept. These Regional-based (RDA) development evolved into a smaller scale during Mahathir time into the Integrated Agriculture Development Project (IADP) which were also funded mostly by the World Bank and Asian Development Bank. In Sarawak, Samarahan and Kalaka-Saribas was developed along the similar concept. These projects had lifted majority of the rural Kedah, Perlis, Penang, Kelantan, Pahang, Trengganu, Johor even in Samarahan and Kalaka-Saribas in Sarawak out of the hard core poverty vicious circle. Unfortunately as the time passed, the RDA development concept had shifted toward niche industrial development clustering. The Iskandar of Johor, ECER of Kelantan-Trengganu and SCORE of Sarawak are all industrial based clustering development corridors muted at time of Abdullah Badawi. So much so, now we began to experience the handicap of poor water resources management aspect of all such high growth development undertaking. The government by reason of the prevailing political disunity seem to fail in managing the balanced development needs of the Nation and State on the longer range basis.

(14) Let me now take on the need for the Greater Kuching Development to be managed along the River Basin Development Model. Though the Greater Kuching had never being managed along such system, I still believe with strong political committement, we are still not too late. As I earlier said, the Klingkang-Penrisen Mountain Range is the Rooftop of the Greater Kuching. Apart as the natural boundary to Kalimantan, this rooftop is the water source to keep the Sadong, Samarahan, Sarawak and Lundu rivers flowing at the sustainable depth, failing which there will be lots of river bank erosion and thus giving rise to water pollution that would impact negatively to all sort of down rivers' livings. Accordingly, with the constant discharge of fresh water from this rooftop, would limit the intrusion of the salt water at even the highest tide periods. Such requirement has it numerous uncounted merits. The Klingkang and Penrissen Highland hosted numerous botanical, zoological and even geological features that are of great future socio-economic interest. The diverse ecological contents of this rooftop I would believe will be of great recreational and pharaceutical importance. Thus keeping the Klingkang-Penrissen Highland forested is considered very critical. Therefore, a balance Forest-Agriculture development to the south of the Pan Borneo Higway of this Greater Kuching is considered very important and a must. Unfortunately, the hilly to mountainous Klingkang-Penrisen Highland is populated by the undeveloped agarian societies. The Swedish farming System that followed the earlier greedy logging industry among the societies had devastated the forest areas within the southern enclave of the Greater Kuching. Worst those lands are now being turned into the water hungry oil palm plantation and smallholdings development with the very less concern over Forest-Water Catchments conservation management. All these, I could visualize will be of great threat to our longer range humans interest.

(15) Accordingly, with the improvement of the Kuching-Lundu Pan Borneo Highway, I could predict, much urbanised development will be gearing within the Matang Area. Lots of housing and urban related development are making big way along the Matang-Bau Road. The Matang area especially all those peatland surrounding the Serapi Mountains Complex is Allah's gift that had taken up a very central function in sustaining the growth of the Greater Kuching. Matang area is the key water source to keep the Greater Kuching growing fast. Disturbance of the Matang Water Catchment area would in the future, limit the further expansion of the Greater Kuching, Since the hinterland of Samarahan, Sadong and even Sarawak Kiri are very much subjected to social constraints if such were to be managed on strict Forest-Water Catchment need, therefore keeping the Matang as much as possible intact is very critical. Very limited urban and land-based development should be imposed on Matang, and where possible the State must move to curtail the population
growth within the area. The presence tendency of pushing low cost housing into this area must be stopped or drastically reduced. Accordingly, the State must take into serious recognition to the role of the Matang peat land and Serapi Complex in the sustaining of the rich Sempadi-Rampangi Mangrove ecosystem. Constant and balanced discharge of fresh water from this area is very vital to the health and ealth of the Sempadi-Rampangi Mangrove ecosystem. Kuching, as one of its main tourism features is the delicacies of its seafood. The destruction of the Matang Water Catchment and thus the Sempadi-Rampangi Mangrove would not only destroyed our seafood-base but would as well be exposing the coastal Kuching to sea wave damaging disaster. Indeed Santubong and Pasir Panjang-Pendek villages are experiencing as such now.

(16) Definitely the Greater Kuching growth must not be stopped. Improving health and population expansion would never warrant such. But what needed is the regulation of growth. The concept of Zero Sum Game and worst the Survival of the Fittest must never be practiced. To Allah forbidding people, such games are very unethical and is in deviant of Allah trust upon man to be the caliph. Thus, high growth must be managed to be able to bring greater comfort and affordability to the affected population both directly and or indirectly. In the past we had seen, the high growth of the Greater Kuching had displaced and even entrapped its citizen into all sort of urban hardships. Indeed in the rural areas and smaller townships, from 1970s to 1980s I could see that the Greater Kuching high growth had created pseudo-expectation among its citizen. Upon the collapsed of the greedy logging industry in Sadong, Samarahan, and Lundu-Bau, the rural population were left in the noway of the big rough open sea. Rural-urban out migration were their only choice, but then they had to face lack of affordable good housing, suitable employment, and lack of social amenities issues so much so, all sorts of social problem accrued with the high growth of the Greater Kuching.  Thus over time I could see, the quality of urban living especially among the natives and rural migrants had not improve drastically despite the presence of high growth phenomena. Bintawa Hilir, Gita Kubor, Tabuan etc were and to this day are flooded with floating population. Kuching indeed is growing with dichotomy facade either by ethnicity and or intra-ethnicity.

(17) I'm in total agreement that urban living is the hinting phenomena of Allah's earlier river basin-based developments model. Indeed in today high population growth, it is of our cost-effective resources management interest that urban living is the best choice. Nonetheless, it must be well understood, healthy and prosperous urban living could only be achieved if our surrounding hinterland resources are sustainably managed. In human physiology, it is not the heart that keep the body healthy, but a healthy body will lengthen the life of a heart. Thus sustaining the hinterland resources is a must for the sustainable growth of a city or township. In this regard, one must never take Allah's saying that He created everything thing from water too literally. Such saying carries lots of scientific and the art perspectives. Not only living things, even the gravel, silt and sand were all crafted through water. Thus ensuring the growth of the Greater Kuching calls us to manage our future water resources to the best intellectual and wisdom. Managing our forest and rural development on a much holistic and integratedly along the Klingkang-Penrissen Range to the Pan Borneo Highway I would say is a must. Poor management of this region would made growth to the Greater Kuching becoming costly and or limited.

(18) Accordingly, the coastal area of the Greater Kuching ie ranging between 1-2 kilometers inward of the South China Sea is home to the ever green nourishing mangrove forest. Subsequently, as far as 10-15 kilometers from the estuarine of the Lundu, Sarawak, Samarahan and Sadong rivers, mangrove habitat provides a very serene panoramic view along these rivers.  While such ecosystem is important to support the rich tropical marine resources, indeed the mangrove is vital to buffer the hinterland from all sort of possible damages incurred by the rough monsoon South China Sea heavy waves. Accordingly, the mangrove system is also important to buffer the salt water intrusion deeper into the hinterland and thus distrupting all the other related fresh water ecosystem. Thus, one should be able to see now what Allah had said, that He created thing in pair, the fresh water peatland and salty mangrove systems are symbiosis to each other existence. Indeed the existence of the fresh water source of the Klingkang-Penrissen and even Serapi-Matang are critical to the sustenance of all these mangrove ecosystems. Their existence, is of nothing most beneficial but to human kind. Thus to this far, one should be able to see that, the proper management of both the Klingkang-Penrissen and Serapi-Matang fresh water source and as well as the Sempadi-Rampangi, Samarahan and Sadong mangrove ecosystem is something that we must place at a high development management agenda. Both of these Allah's gifts are very important to sustain the high growth of the Greater Kuching on a very long term basis.

(19) Both the Klingkang-Penrissen and Serapi-Matang mountain complexs and the Sempadi-Rampangi, Samarahan and Sadong mangrove ecosystems I would estimate to cover about 30-40 per cents of the Greater Kuching land masses. Thus, the balance 60-70 per cents are mid range land bounded in between the rugged interior mountains range and the flat coastal-riverine mangrove ecosystem. These are either undulating hinterland and or flat marine alluvial and peatland. Peat and alluvial land masses are found mostly within the enclave of the Pan Borneo Highway and the Lundu-Sebuyau Coastal Road. Undulating land are mostly found 2-5 kilometers into the southern of the Pan Borneo Highway leading toward the Klingkang-Penrissen Range to the further interior. Currently, the peat, alluvial and as well as the undulating land housed the most active economic activities within the current Greater Kuching. Sematan, Lundu, Bau, Kuching City, Kota Samarahan, Asajaya, Kota Sentosa, Kota Padawan, Siburan, Serian, Simunjan, Gedong and Sebuyau are among the major townships, settlements and industrial development within the area. This is the home of at least 70 per cents of the Greater Kuching population.

(20) In term of large scale agriculture development, I would say Samarahan, Asajaya, Simunjan and Serian are the main districts that should be focused on. Probably 60-70 per cents of the Greater Kuching best agriculture land are found in this four district. Thus in term of sustainable agriculture development, this eastern region of the Greater Kuching could play a key role and thereon giving the long term impetus for a much prosperous Greater Kuching  and Kuching City growth. I could see this eastern region is the vital economic hinterland to the Greater Kuching long term prosperity development. A proper long term agriculture development plan as well as other critical land uses plan must be prepared for this eastern region. I can see that this region require a much holistic water resources management in view of its low lying and as well as had been heavily deforested. The clustering of the present settlements development need further enhancement to take the region into a much developed status. Accordingly, the present roading system within the area need major improvement particularly in regard to its connectivity efficiency and loading capacity. The better development planning and management of the area would help to diffuse the possible urban stress currently imposed onto Kuching City.

(21) On the other hand, Bau and Lundu, which formed the western region of the Greater Kuching, are having their own niche strengths. Adventurous recreational elements are abundant but undeveloped in the interior hinterland of Bau and Lundu and even Serian. Couple with the beaches and mangrove in the coastal area, Serian, Bau and Lundu are the Greater Kuching potential natural recreational power house. The development of these natural recreational  areas required for the sustainable development planning and management of the Klingkang-Penrissen, Serapi-Matang and the coastal mangrove ecosystems. Thus the existing large scale agriculture development in the area need to be reviewed. Accordingly, new township and industrial areas should be planned for Bau and Lundu; Sematan, Tondong, Serikin, Teluk Melano etc should be planned and developed to provide a better economic seclude for their rural population. These are to draw out those rural population that may impacted negatively onto the interest to conserve the Klingkang-Penrissen and Serapi-Matang water catchments areas.  ..  .  .  ... to be continued In Shaa Allah

Kg Terasi, Sadong Jaya, Asajaya
16 Sept., 2016
Sep 5, 2016
1/9/16 SHOLAT ITU UNTUK APA .....perlukah Allah diagung-agungkan? (DRAFT)

1/9/16 SHOLAT ITU UNTUK APA .....perlukah Allah diagung-agungkan? (DRAFT)

Semua agama di dunia ini punya cara dan waktu sholat tersendiri. Namun apa tujuan bersholat? Saya tidak ingin membicarakan persoalan itu dari sudut agama-agama lain. Biar saya tumpukan kepada Islam. Kenapa Islam ie Allah hendakkan kita bersholat? Untuk puja puji Dia? Apa Dia dapat? Pernah saya terbaca, jangan bersholat sebagai peminta sedekah iaitu meminta-minta ie bersholat untuk meminta. Saat banyak yang dipinta maka banyaklah bersholat. Juga sholat harus jangan seperti berdagang. Pedagang apapun yang dikerjakannya harus untung. Jadi sholat jangan untuk bersikap berjual beli kepada Allah. Jangan cuba-cuba mencari untung dengan bersholat. Sesungguhnya jika konsep Allahuakhbar itu kita fahami, sesungguhnya Allah tidak perlukan apa-apa dari kita. Jadi kenapa Allah minta kita mesti sholat. Kewajiban lima kali sehari. Jika rajin boleh jadi tujuh kali sehari. Jika rajin lagi boleh jadi 16 kali sehari. Jika sememangnya sangat rajin boleh jadi 21 kali sehari. Jadi kenapa sebegitu?

(2) Dalam Islam, SAW perlu mengadap Allah untuk menerima perintah bersholat. Sholat telah Allah perintahkan kepada semua nabi dan rasul terdahulu, namun mereka tidak perlu mengadap Allah sendiri-sendiri untuk menerima perintah Sholat. Kenapa sebegitu perlunya kepada SAW? Sesungguhnya jika kita ingat, cerita SAW saat kembali dari Mikraj untuk menerima perintah Sholat tidak banyak. Dia hanya bercerita tentang Syurga dan Neraka. Dia ceritakan tentang keindahan Syurga. Dia juga ceritakan tentang azab Neraka. Dia juga ceritakan siapa ke Syurga dan ke Neraka. Maksudnya, kedua-dua kehidupan Syurga dan Neraka sudahpun berlaku. Kebanyakan orang berfikir dan yakin, soal Syurga Neraka ini adalah soal akhir zaman. Tidak. Saya yakin tidak sebegitu. Saya berkira soal akhir zaman itu soal akhir zaman dan bukan soal kini. Kini kehidupan Syurga dan Neraka sudah berlaku. Jika tidak bagaimana SAW boleh menceritakan apa yang dia lihat saat melintasi pintu Syurga dan Neraka? Juga saya berfikir, betapa manusia telah wujud pulohan ribu tahun, malah ada yang berkata jutaan tahun. Maksudnya manusia telah mati pulohan malah jutaan tahun. Pasti mereka tidak terus terkubur dalam tanah tanpa keadilan buat mereka. Berasaskan cerita Mikraj SAW saya percaya manusia sudah menempati Neraka dan Syurga. Namun saya tidak berminat untuk berpolimik dalam prihal ini, tidak mengapa jika saya silap untuk diperbetulkan.

(3) Saya ingin kembali menyoal, sejauh manakah pendidikan untuk sholat itu telah meresap ke dalam jiwa bangsa kita Melayu? Saya nampak, Masjid dan Surau tetap tidak ramai jemaah biar di hari Jumaatpun. Saya tidak nampak anak-anak sekolah berbondong-bondong bersama para guru malah ustaz dan ustazah mereka ke Masjid di hari Jumaat. Itu satu sudut KPI jika pendidikan Fardu Ain ingin kita ukur tentang kejayaannya dalam sistem pendidikan kita. Lain ceritanya di kala Aidil Fitri dan Aidil Adha. Seolah-olah Masjid hanya harus penuh untuk dua musim ini sahaja. Anih jika sebegitu? Sepertinya Sholat Aidil Fitri dan Aidil Adha adalah wajib. Tidakkah unsur-unsur riak dan kepura-puraan masih berleluasa? Atas pemerhatian saya tentang lengangnya Masjid dan Surau, digabung dengan pelbagai genjala penyakit tenat kemasyarakatan kini, bukan hanya di kalangan anak-anak malah golongan dewasa dan berkedudukan dengan segala macam prilaku rasuah, mencuri, merompak, membunuh, judi, berzina, dadah, dsb saya kira pendidikan untuk kita sholat belum dan tidak meresap baik dalam jiwa Melayu. Fitrah Sholat belum menjadi darah daging Melayu. Ini saya perhitung bersebab, lantaran kita terus-menerus terikat dengan tradisi dalam cara kita mendidik anak bangsa Melayu, termasuklah di bidang sholat.

(4) Sesungguhnya, memang banyak Melayu bersholat, tetapi sholat tidak mengubah apa-apa pada kebanyakan mereka. Contohnya Kotor tetap kotor. Penempatan Melayu masih kotor, jijik malah banyaknya. Tabiat dan jati diri kebanyakan Melayu masih kotor, kekal kotor. Melayu terus menerus mewarisi banyak sifat yang jijik, jelek. Keduanya, Melayu masih gelandangan. Gemalai, lesu, lengai, comot, apa saja sifat-sifat dan watak-watak hagged masih banyak pada Melayu. Ketiga, Melayu masih banyak leka. Leka tetap leka. Banyak perkara melalai dan melekakan Melayu. Melayu tidak memusatkan kepada apa yang harus mereka pusatkan. Keempat, Melayu masih banyak kerjanya sembrono. Cara kerja semberono tetap secara sembrono. Sembarangan masih menjadi sifat Melayu. Kerja sambil lewa. Sikap acuh tak acuh masih menebal pada kebanyakan Melayu. Kepatuhan kepada cara kerja yang tepat sangat Melayu benci. Kelima, ketelitian sangat kurang Melayu amalkan. Sifat tidak mengapa masih kuat Melayu pertahankan. Omprat ampret masih menjadi sifat dan hasil pekerjaan kebanyakan Melayu. Keenam, malah Melayu masih banyak yang takut-takut. Melayu takut untuk berubah dan mencuba. Melayu takut kepada apa yang seharusnya mereka tidak takut. Melayu masih banyak takut kepada bukan Allah. Dalam hidup harian Melayu, ketakutan mereka tidak pada Allah melainkan selain Allah.  Ketujuh, bahkan sikap sendiri-sendiri terus saja berlaku. Pentingkan diri. Rasa syok sendiri. Banga diri. Kendiri terus menguasai sebahagaian besar Melayu. Riak masih tebal pada kebanyakan Melayu. Tidakkah segala ini berupa sifat-sifat Jahilliah yang Allah mahukan SAW perbetulkan?

(5) Maka sehingga kini, setidak-tidaknya 700 tahun telah berlalu kenapa sholat tidak dan belum mengubah bangsa Melayu menjadi suci, rapi, telaten, tertib, khusyuk, yakin dan berjemaah?......bersambung In Shaa Allah
Aug 26, 2016
1/8/16 MASYARAKAT KITA .... apa rupa bentuk akhirnya? (DRAFT)

1/8/16 MASYARAKAT KITA .... apa rupa bentuk akhirnya? (DRAFT)

The New and Old Testament dan Al Quran memberikan gambaran masing-masing tentang Syurga. Saya tidak berani untuk mengatakan the Old and New Tastements itu sebagai Taurah dan Injil kerana Taurah dan Injil dan kedua dokumen yang saya sebutkan itu, dari sudut Islam adalah dua perkara berbeda. Namun apapun, pastinya the Old and New Testaments itu asalnya adalah dari Taurah dan Injil. Al Quran juga salur galurnya adalah dari Zabur, Taurah dan Injil dengan kembangan-kembangan yang muktahir menjadikan ianya Kitab Sempurna. Biar Zabur, Taurah, Injil, Al Quran, the Old and New Testaments semuanya ada menceritakan tentang Syurga. Bahkan dalam Majusi, Taoism, dan fahaman apapun, akhirnya semua menuding kepada satu kehidupan kekal abadi Syurga yang sangat indah akhirnya.

(2) Saya telah menulis sedikit waktu dulu, kenapa manusia berlumba-lumba membina kemewahan di dunia ini. Tangapan saya mudah. Kerana manusia iaitu Adam AS dan Hawa yang menjadi moyang manusia pernah tinggal di Syurga dan mereka pernah menikmati segala keindahan dan kemewahan di sana. Manusia secara azali, berpegang kepada tempat jatuh lagi dikenang, inikan pula tempat bermain. Syurga adalah kampong halaman asal manusia. Maka segala warisan Adam AS dan Hawa berpunya chip dalam diri mereka yang boleh membawa mereka ke alam nostalgia Syurga. Maka tidak heran, manusia siapapun, mahu menghambat segala bentuk kemewahan dan kesenangan semasa di dunia. Akibatnya, manusia kerana jumlah populasinya kian meningkat, maka terjadilah pelbagai rupabentuk kelompok masyarakatnya. Itu bukan persoalan saya, yang ingin saya jangkakan adalah seharusnya bagaimana rupabentuk masyarakat manusia yang harus kita tujui pembentukannya?

(3) Cuma lumrah hukum alam yang telah Allah tetapkan, di saat koloni sesuatu mahluknya sudah membiak meluas, maka akan berlaku self correction untuk memastikan kemandirian mahluk itu. Apa lagi jika berlaku pertembungan antara koloni besar mahluk-mahluk yang berbeza-beza maka arus correction akan menjadi lebih dahsat supaya segalanya menuju jalan mampan dan mantap. Dalam dunia Sains Hayat, itulah apa yang disebut sebagai the survival of the fittest. Namun dalam kloni manusia, cara Allah mengurus mahlukNya yang sangat istimewa ini adalah paling istimewa. Allah tidak membiarkan hukum alam semata-mata sebagai jalan untuk mengatur mereka. Kepada manusia Allah turunkan satu hukum khusus yang seharusnya menjadi budaya hidup Adeen mereka dan ianya dinamakan sebagai Islam. Islam adalah budaya, totokromo bagi kesejahteraan umat manusia. Ianya adalah hukum yang Allah sediakan sebagai panduan manusia untuk hidup sebagai khalifah kepada segala di sekelilingnya. Namun dalam tulisan ini, saya tidak akan melebarkan ke bidang tersebut. Saya ingin menulis dan mengutara apa yang ingin saya bicarakan untuk sekian lama iaitu apakah bentuk masyarakat kita ini akhirnya sebelum Khiamat?. What exactly the form of societies that we will be forming in the End of the Day?

(4) The Old and New Testaments dan Al Quran sememangnya ada membicarakan keadaan masyarakat manusia sekitar 100 tahun sebelumnya Kiamat. Itu saya kira adalah bentuk masyarakat di akhir zaman. Namun bukan itu maksud tulisan ini. Saya cuba mengutarakan bentuk masyarakat yang harus terbentuk jika semua patuh kepada Adeen Islam. Untuk itu, pasti banyak yang akan berkata, pasti manusia semua berIman, iaitu patuh kepada ajaran Al Quran. Apakah itu benar? Saya berkira itu hanyalah tanggapan kasar, namun secara khususnya bagaimanakah rupabentuknya? Apakah ianya akan menyerupai kehidupan murid-murid di pondok-pondok dan atau pesantren-pesantren? Mereka kelihatan cukup manut, taat dan redha. Apakah sebegitu kehendak Allah? Kerana jika itu rupabentuk masyarakat manusia yang Allah kehendaki, pastinya kehidpan pondok dan pesantren itu sudah menjadi budaya kehidupan, contohnya orang Melayu. Biar hanya di kalangan orang Melayu, kehidupan pondok dan pesantrenpun saya kira tidakpun sampai ke angka 30 peratus dari bilangan penduduknya, apa lagi bagi manusia sejagat. Maka, saya bernai berkata budaya pondok dan pesantren, hanyalah baru sekelumit dari kehendak bentuk masyarakat yang Allah kehendaki kita bentukkan".

(5) Pasti ada banyak juga akan berkata, "Apa kamu picek? Kenapa tidak kamu lihat ke Mekah dan Madinah?" Saya tidak menafi, dan saya juga tidak berani untuk membenarkan itu. Biarpun saya hanya bertandang ke Mekah dan Madinah cuma dalam tempoh seminggu di setiap satunya, saya tidak berani untuk mengatakan rupabentuk masyarakat di Madinah dan Mekah adalah rupabentuk hakiki masyarakat yang berIman dan berTaqwa kepada Allah. Sebahagian dari ciri-cirinya ada, tetapi saya tidak yakin semua ada di sana. Sholat dan sujud taat kepada Allah sememangnya prilaku utama di Al Haram dan Nabawi. Namun apakah sholat dan taat sujud sepertinya berada di Al Haeram dan Nabawi itu yang hanya Allah tuntutkan dari manusia? Dengan adanya waktu-waktu tertentu sahaja untuk wajib sebegitu, pastinya itulah petanda betapa Allah tidak memerlukan manusia hanya sholat dan sujud taat kepadaNya selayaknya mereka berada di Al Haram dan Nabawi. Bentuk kehidupan manusia di Mekah dan Madinah secara luasnya jauh lebih berbeza dari prilaku mereka di Al Haram dan Nabawi. Bagi saya prilaku di Al Haram dan Nabawi hanyalah sekelumit dari sifat masyarakat yang Allah kehendaki manuisa menjadi. Namun asasnya adalah seperti prilaku di Al Haram dan Nabawi, dan itu saya yakin seharusnyan sebegitu. Cuma tafsiran manusia tentang itu kemudiannya tidaklah sama di antara satu sama lain. Untuk itu, mungkin akan ada yang mengusul, "cuba lihat Madinah dan Mekah di zamanya SAW". Saya kira usul sebegitu juga tidak tepat, lantaran pada zamannya, Madinah dan Mekah tidaklah sempurna. Masih banyak kekacauan. Jadi bagaimana seharusnya bentuk masyarakat yang berIman dan berTaqwa kepada Allah?

(6) Biarpun terdahulu saya berkata, Allah tidak mengurus manusia sama dengan segala mahlukNya yang lain, namun saya yakin bahawa pada caranya Allah mengurus para mahlukNya yang lain ada tanda-tanda bagaimana manusia harus membentuk dan mengurus masyarakat mereka. Saya akan cuba menyorot di bidang ini kemudiannya. Saya juga tidak menafikan kehidupan di Mekah dan Madinah pada masa ini punya pertunjuk bagaimana rupabentuk dan cara umat manusia harus diurus. Jadi dalam menjangka bagaimana seharusnya rupabentuk umat manusia bermasyarakat dan bertemadun, saya akan cuba melihat ianya dari dua sudut di atas iaitu dari sudut Sains Hayat mahluk-mahluk Allah yang lain dan kemudiannya cuba menilai semua itu dari beberapa ciri dan budaya hidup yang sedang berjalan baik di Mekah dan Madinah. In Shaa Allah.

(7) Mahluk Allah yang wujud secara masyarakat atau kloni ada banyak. Saya mengira tidak ada satupun mahluk Allah yang tidak wujud secara kemasyarakatan atau kloni. Sloath dan mungkin panda adalah antara mahluk Allah yang paling jarang bermasyarakat, kelainan pada mereka itu ada maksudnya tersendiri. Namun kebanyakan, mahluk Allah adalah bermasyarakat. Contohnya segala algae, segala tumbuhan daratan, segala virus, segala bakteria, segala haiwan daratan, malah para gunung, batu, pasir, tanah, air, bintang, dan bahkan planet segalanya wujud dalam kloni-kloni tersendiri. Dalam sains Hayat semua mahluk wujud dalam kloni. Dalam Sains Kemasyarakatan, semua mahluk Allah wujud bermasyarakat. Cuma bentuk kloni mahluk-mahluk Allah selain manusia, semuanya berkeadaan homogenous, sama, serupa. Contohnya, kloni lalang di Kedah sama saja dengan kloni lalang di Acheh. Sebegitu juga kloni ayam hutan di Cebu, Filipina sama saja dengan kloni ayam hutan di Chiangmai, Thailand. Namun masyarakat Siam di Songkla pastinya jauh berbeda dari Orang Asli Australia di Darwin. Bahkan orang Melayu Kelantan jauh bedanya dari orang Melayu Kedah, biar punya batas negeri yang sama. Sebegitulah masyarakat manusia, berbeda akibat geo-sosial yang melingkungi mereka. Sesungguhnya, perbedaan dalam dan antara masyarakat manusia adalah dengan kehendak Allah juga. Ini jelas seperti ditegaskan di dalam Al Quran bahawa perbedaan itu ada tujuan jelasnya iaitu agar manusia saling mengenali antara satu sama lain. Biar manusia Siamese Twin apa lagi Down Syndrome, mereka tetap beda. Tidak ada yang persis sama.

(8) Jadi jika Allah sudah mentakdirkan manusia itu berbeza, maka apa perlu dibicara bagaimana rupabentuk masyarakat manusia seharusnya. Persoalan sebegitu munasabah, tetapi tidak benar. Biar mahunya Allah, manusia itu berbeda, namun ada prilaku malah pribadi mereka yang harus sama atau serupa. Maka suatu Mahabijaksana Allah, dalam manusia mencari-cari kesamaan yang harus jadi amalan, Dia telah sediakan untuk manusia lihat, rasa dan seterusnya amalkan terus-menerus. Cuma, seperti saya katakan terdahulu, biar banyak manusia telah melihat, merasakannya, namun kerana lantaran cara berfikir yang berbeda, akhirnya amalan yang Allah telah pertonton malah manusia rasai experienced mereka akhirnya sia-siakan sahaja. Mereka tidak mengamalkannya secara terus-terusan. Jati diri mereka tidak terbentuk dari apa yang telah mereka lihat dan rasai.

(9) Biar kita lihat dahulu bilamana masyarakat manusia diurus secara contohnya kloni semut, dan lebah. Dalam kloni semut dan lebah, pembahagian tugas adalah jelas dan khusus. Strata sosial kloni lebah dan semut juga jelas dan khusus. Sebetulnya, sistem masyarakat seperti ini telah Allah pertontonkan jauh terdahlu, sekitar 5,000-7,000 tahun terdahulu. Bacalah perkisahan strata dan aturan masyarakat di zaman Firaun, Babylon, Yang Tze, Ganges dsb. Semuanya seperti sistem semut dan lebah. Rakyat biasa adalah hamba. Segelintir jadi penguatkuasa, dan hanya satu atau dua jadi yang paling berkuasa. Apa jadi kepada semua bentuk kemasyarakatan manusia sebegini. Semuanya punah. Raja tidak boleh terus hendak bermarajlela sehingga rakyat tidak berpeluang terlepas dari penghambaadbian. Islam tidak membenarkan itu. Sebegitulah Allah terus mengujudkan kloni-kloni lebah dan semut wujud sehingga kini, bukan untuk apa tetapi untuk manusia teliti betapa itu bukan bentuk masyarakat yang harus manusia bentuk. Sememangnya dari lebah boleh didapati madunyang enak, namun pengajaran dan nikmat Allah tidak terbatas; pada kloni lebah ada ilmu yang Allah sembunyikan jika kita mahu berfikir. Manusia tidak boleh membentuk masyarakat yang mewujudkan bermasyarakat untuk manut kepada kehendak dan kepentingan manusia semata-mata. Lebah sebegitulah siaft mereka, akhirnya madunya dilahap haiwan lain ie manusia atau beruang.

(10) Manusia juga tidak boleh hidup sebagai sloath. Perangai dan watak sloath suka bersendiri-sendiri melainkan untuk mengawan. Sloath adalah contoh masyarakat lengai.  Sloath adalah contoh hidupan yang hanya makan dan malas-malas. Saat lengai jadi sifat mahlukNya, maka tuduhan pemalas menjadi ciri masyarakat itu. Allah tidak berkehendakkan umat manusia menjadi sloath, pemalas, mementingkan diri semata-mata. Bahkan Allah juga tidak mahu manusia jadi kloni lalang. Cuba perhatikan kloni lalang, tiada tumbuhan lain boleh hidup di tengah-tengah kloni lalang. Racun alelopati lalang pasti membunuh segala tumbuhan lain di tengah-tengah masyarakatnya. Lantaran itu, saat berlaku kebakaran, apa jadi kepada lalang? Pasti punah. Samalah jika dilanda banjir besar. Maka jadi lalang yang tidak mahu membenarkan kloni lain hidup sama, juga tidak Allah benarkan sebagai model kemasyarakatan manusia.

(11) Manusia boleh mencontohi bentuk kloni haiwan di kawasan separa gurun sebagai satu rupa kemasyarakatan yang tabiat dan ciri-cirinya harus ditreliti baik-baik. Harimau, singa, harimau bintang, gubuk, serigala dsb haiwan pemangsa akan bercampur baur dengan haiwan-haiwan herbivora seperti rusa, kijang, kuda, dsb. Dalam sistem kloni seperti ini, kita akan dapati haiwan pemangsa tidak pula membolot segala haiwan mangsa herbivora untuk diri mereka sendiri. Mereka tidak tampak tamak. Semua sebetulnya mengambil apa yang sekadar cukup dan terhak untuk masing-masing. Gajah tidak menyedut air sungai sampai kering. Harimau tidak membaham semua rusa-rusa. Bahkan rusa-rusa tidak meragut kikis semua rumput. Semua mengambil sekadar yang hak buat mereka. Kuasa Allah, ilmu Allah sebegitulah luasnya terhampar jika kita mahu memerhati, berfikir dan berbuat pada kehendakNya.

(12) Pokok tentang segala pengajaran Allah dari Sains Hayat pada saya adalah tentang pertimbangan keadilan. Bairpun kloni semut dan lebah agak regimented namun tetap ada keadilan di sana. Sang pewira yang bertarung nyawa untuk mempertahankan sarang, pasti diberi ganjaran enak untuk dapat bersetubuh dengan sang permaisuri, yang mustahil berlaku di dalam masyarakat manusia. Sama juga dalam sistem kloni lalang yang kedekut di mana keadilannya datang dalam bentuk kesan musibah di saat ianya datang. Sebegitulah akhirnya dalam kloni haiwan pemangsa dan mangsa. Yang lalai dan lemah harus jadi korban. Pun sebegitu tidak semua harus terkorban. Maka segala yang terhampar di alam semesta ini adalah ilmu yang manusia perlu fikirkan untuk mereka hidup bermasyarakat.

(13) Maka kini biar saya cuba mentafsir ringkas tentang kehidupan di Mekah dan Madinah untuk kita cuba renung dan mudah-mudahan darinya akan timbul taufik dan hidayah Allah untuk kita amalkan. Sesungguhnya dari sebermula, Mekah dan Madinah tidaklah bersahabat friendly kepada SAW, Juga setelah hampir-hampir 20 tahun SAW mendidik ilmu Al Quran kepada masyarakat Mekah dan Madinah, tidak semua menerimannya. Malah pertentangan secara terang dan sembunyi-sembunyi terus berlaku. Sesungguhnya, kepada saya, Allah sengaja menjadikan ianya sebegitu sesuai dengan fitrah syaitan yang telah Allah persetujui. Allah bersetuju syaitan bebas untuk memmesongkan manusia. Maka jika di Mekah dan Madinah, Allah tidak mengizinkan syaitan untuk memainkan peranan mereka, maka keadilan Allah tidak terlaksana. Saya berkeyakinan dalam apapun, kerana segala apaun adalah mahluk Allah, Allah tetap terus beriskap adil kepada semua biar tafsiran siapapun adalah sebaliknya. Maka sesiapa yang berkata, sifat dan watak di Mekah dan Madinah adalah sifat dan ciri-ciri unggul, saya tidak yakin penuh, hanya sebahagian sahaja adalah benar. Cuma tidak ramai yang dapat melihat dan kemudian terus mengamalkan sifat-sifat yang benar ini. Di sinilah akhirnya, setelah kembali dari Mekah dan Madinah, seseorang terus bertyanya-tanya apakah Umrah dan Haji mereka adalah mabruh. Isunya, cara konsep mabruh itu difahami.

(14) Saya tidak hendak menyikap seribu segala sifat baik yang telah Allah tunjukkan malah manusia alami semasa di Mekah dan Madinah. Dalam soal ini saya sempitkan geo-sians sosialnya kepada Al Haram ie lingkungan Kaabah dan Nabawi sahaja. Cuba ambil satu ciri penting dan pertama-tamanya, iaitu cara berpakaian. Kenapa Allah mewajibkan lelaki berpakaian ihram dan tidak pada perempuan semasa dalam umrah dan Haji? Kenapa warna dan rekabentuk Ihram itu serupa saja. Kenapa tidak berubah-ubah warnanya, biarpun bentuknya serupa? Kepada saya, hikmah Allah mudah. Untuk diterima Allah apapun tentang manusia, dia mesti menghormati manusia-manusia lain setaraf dirinya. Raja jangan meraja. Perdana Menteri jangan perdana. Semua harus biasa-biasa, zuhud kata Al Quran, merendah diri kata Melayu. Di Al Haram dan Nabawi, Allah seperti mewajibkan para tetamunya harus berpegang kepada sifat merendah diri. Raja dan pemimpjn harus merendah diri ke taraf rakyat, sedang di pihak rakyat pula harus berasa selesa bersama raja dan pemimpin mereka. Tidakkah itu sebetulnya apa yang terjadi di zaman SAW? SAW cukup merendah diri, zuhud sehingga siapapun berasa selesa dengan beliau. Hakikatnya, merendah diri adalah sifat sujud kepada Allah dengan sebenar-benarnya. Dan jika sifat setiasa merendah diri itu ada, maka saya berkira itulah bentuk masyarakat yang Allah ingin manusia bentu.

(15) Lebah cukup merendah diri. Semut juga serupa. Lihat algae, juga sama. Malah bakteria dan virus tetap merendah diri. Lalang lain ceritanya, apa lagi enau. Maka jika lebah dan semut terus berada, maka lihatlah adunan kloni haiwan-haiwan ini dengan the wild semi desert lives sebagai jalan seharusnya masyarakat kita dibangunkan.

(16) Cuma pokoknya yang kita lupa dan tidak nampak, Allah Dia ingin manusia jadi umat merendah diri sujud dengan mengadakan Kaabah dan Al Quran. Kita di Malaysia jika inginkan masyarakat kita sejahtera makmur dan taat kepada Allah, maka institusi menyerupai Kaabah dan Al Quran perlu ada. Masjid-masjid kiat perlu dibangun dengan cara lain dan fungsian yang lengkap. Masjid harus kembali dibina sebegai fungsian di zaman SAW, buka hiasan monumen seperti kini. Masjid adalah Kaabah pada sifat tersendirinya. Namun Masjid tidak berperanan sebagai Kaabah, melainkan monumen-monumen keIslaman yang tidak diraikan seluasnya. Di situlah kita masih kurang. Apa lagi tentang institusi Islami kita. Yang ada adalah institusi tardisioanl, dibangun untuk tujuan tradisioanl dan diurus secara tradisional. Kita ada JAKIM dan institusi Islam peringkat Negeri, namun saya nampak, khususnya JAKIM lebih sebagai alatan politik dari wadah untuk merancang dan memantau perlaksanaan pembinaan Ummah seperti yang Allah kehendaki. Lantaran itu, kita terus berantakan selagi wujud keberantakan politik.

Kuchin, Sarawak
26 August, 2016
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