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Prosiding SEMINAR PENYELIDIK MUDA FAKULTI KEPIMPINAN DAN PENGURUSAN 2018

Penyunting Wan Mohd Fazrul Azdi Bin Wan Razali Mohammad ‘Izzuddin Bin Mohamad Ares Muhammad Saufi Bin Mohamad Fadzli Nur Izzah Binti Zakaria

Fakulti Kepimpinan dan Pengurusan Universiti Sains Islam Malaysia Nilai • 2018

PROSIDING SEMINAR PENYELIDIK MUDA FAKULTI KEPIMPINAN DAN PENGURUSAN 2018

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PROSIDING SEMINAR PENYELIDIK MUDA FAKULTI KEPIMPINAN DAN PENGURUSAN 2018 UNIVERSITI SAINS ISLAM MALAYSIA/ Editors: Dr Wan Mohd Fazrul Azdi Bin Wan Razali Mohammad ‘Izzuddin Bin Mohamad Ares Muhammad Saufi Bin Mohamad Fadzli Nur Izzah Binti Zakaria

ISBN 978-967-440-601-1

Perpustakaan Negara Malaysia

Data Pengkatalogan-dalam-Penerbitan

PRAKATA Seminar Penyelidik Muda FKP 2018 ini adalah sebuah seminar tahunan yang julung-julung kalinya dianjurkan oleh Fakulti Kepimpinan dan Pengurusan (FKP) dengan kerjasama Persatuan Mahasiswa Fakulti Kepimpinan dan Pengurusan (PMFKP). Seminar ini dianjurkan bagi memberikan pengalaman membuat penyelidikan, menulis dan membentangkan dapatan kajian projek ilmiah para mahasiswa / mahasiswi tahun akhir di FKP. Antara objektif utama seminar ini ialah: a) Memberi peluang kepada para pelajar prasiswazah untuk membentangkan hasil penyelidikan atau kajiannya dalam menghasilkan projek ilmiah (tesis) b) Memberi pendedahan awal kepada pelajar menimba pengalaman dalam membuat pembentangan kertas penyelidikan dalam seminar c) Memupuk budaya akademik yang sihat dan daya kepimpinan dalam mengendalikan seminar. Budaya akademik yang sihat melalui amalan membaca, menyelidik, menulis dan berani menyuarakan idea mestilah ditanam semenjak daripada zaman prasiswazah. Para pelajar prasiswazah mestilah sentiasa dicabar dan diberikan platform yang bersesuaian untuk mereka sentiasa melatih dan mengembangkan bakat serta potensi akademik mereka sebagai pelapis pemimpin dalam bidang masing-masing pada masa akan datang. “Melentur buluh, biarlah dari rebungnya.” Untuk melahirkan seorang penyelidik yang hebat dan cemerlang bukanlah sesuatu yang dapat dilihat dalam tempoh yang singkat, sehari semalam. Akan tetapi, latihan untuk menjadi seorang penyelidik yang berdaya saing dan cekap mestilah dimulakan semenjak daripada hari-hari awal di universiti. Para pelajar prasiswazah mestilah membiasakan diri untuk menghadam bahanbahan akademik yang bermutu, tulisan-tulisan sarjana yang tersohor dan berautoriti, serta sentiasa menyuburkan semangat ingin tahu dalam melakukan penerokaan berkenaan satu-satu bidang atau disiplin ilmu. Firman Allah SWT yang bermaksud: “Katakanlah (wahai Muhammad): Kalaulah semua jenis lautan menjadi tinta untuk menulis Kalimahkalimah Tuhanku, sudah tentu akan habis kering lautan itu sebelum habis Kalimah-kalimah Tuhanku, walaupun Kami tambahi lagi dengan lautan yang sebanding dengannya, sebagai bantuan.” (Surah al-Kahfi 18: ayat 109) Pada kali ini, sebanyak 32 kertas ilmiah yang telah berjaya dihimpunkan dan dibentangkan dalam Seminar Penyelidik Muda FKP 2018 melalui 8 tema utama. 8 tema utama ini ialah dakwah, kepimpinan, kajian sosial, kaunseling, perbandingan agama, kajian firaq Islamiah, kajian media dan kajian filem. Sidang editor mengucapkan sekalung tahniah dan jutaan penghargaan kepada para pembentang kertas ilmiah yang telah bertungkus lumus dan berusaha bersungguh-sungguh dalam menghasilkan kertas ilmiah yang baik untuk dibentangkan dalam seminar kali ini. Moga semua kertas ilmiah yang termuat kali ini adalah bermanfaat dan memberikan serba sedikit pencerahan mengenai pelbagai dapatan kajian projek ilmiah para pelajar prasiswazah di Fakulti Kepimpinan dan Pengurusan pada sesi akademik tahun 2018. Sidang Editor, Seminar Penyelidik Muda FKP 2018, Fakulti Kepimpinan dan Pengurusan (FKP), Universiti Sains Islam Malaysia (USIM)

JAWATANKUASA PELAKSANA SEMINAR PENYELIDIK MUDA, FKP 2018

PENASIHAT Prof. Madya Dr. Mohd Radhi Ibrahim Dekan PENGARAH Dr. Wan Fazrul Azdi Bin Wan Razali Timbalan Dekan (Akademik dan Antarabangsa) PENYELARAS Encik Muin Yahaya SEKRETARIAT Puan Nurzillawaty Mohd Zaidin JURI/PENILAI Dr Rozita Abdullah Ust. Yuseri Ahmad Dr Rosidayu Sabran Dr. Siti Azhani Tohar Dr. Mohd Hamidi Ismail Dr. Ibrahim Fahad Sulaiman Dr. Suhailiza Mohd Hamdani Ust. Mohd Azhar Ibrahim Residi Dr. Mohd Khairul Anuar Rahimi Dr. Marina Munira Abdul Mutalib Prof. Madya Dr. Othman Ab Rahman

JURU ACARA Muhammad Alif Bin Ahmad Salimin Siti Maisarah Binti Hanapi Nurul Akmar Hidayah Binti Che Mat Nur'izzati Binti Nurdin UNIT TEKNIKAL Mohd Syukri Bin Mohd Zoharodzi Siti Najihah Binti Jamaluddin Muhammad Badrul Azam Bin Bakri Basyir Amin Bin Kamaron UNIT PENDAFTARAN Nur Syamimi Syahirah Bt Zulkiflee Siti Nor Asyikin Binti Zakaria Nurain Binti Ruzman Nur Hamni Binti Hassim UNIT PROSIDING Nur Izzah Binti Zakaria Mohammad 'Izzudin Bin Mohamad Ares Muhammad Saufi Bin Mohamad Fadzli UNIT CENDERAHATI Siti Maisarah Binti Hanapi Nurul Shiefa' Binti Rezwan

ATURCARA SEMINAR PENYELIDIK MUDA FAKULTI KEPIMPINAN DAN PENGURUSAN 2018 Tarikh

: 12 Disember 2018 (Rabu)

Tempat

: DKF 1.2 (Bilik Tayangan)

TARIKH/HARI

MASA 2.00 petang

Pendaftaran

2.30 petang

Pembentangan Kertas Kerja Dalam Sidang Selari Tempat : DKF 1.2 BKS 2.1 BKS 2.2 BKS 2.3

12 Disember 2018 (Rabu)

ATUR CARA

4.30 petang

Penyampaian Hadiah - Kertas Kerja Terbaik (Mengikut Program Pengajian) - Pembentang Terbaik (Mengikut Program Pengajian)

5.00 petang

Minum petang dan Bersurai

SENARAI KANDUNGAN PRAKATA

AHLI JAWATANKUASA SEMINAR PENYELIDIK MUDA FKP 2018

ATURCARA SEMINAR PENYELIDIK MUDA FKP 2018

GAMBAR AHLI JAWATANKUASA SEMINAR PENYELIDIK MUDA FKP 2018

SENARAI KANDUNGAN

RELATIONSHIP BETWEEN GRATITUDE AND LIFE SATISFACTION AMONG WORKING ADULTS ANIS NURDALILAH BINTI AHMAD BADRI & REZKI PERDANI SAWAI

THE ROLES OF WOMEN LEADERSHIP AND MOSQUE PERFORMANCE: A CASE STUDY ON MASJID PUTRA NILAI FADILAH SARKAWI & MAHAZAN ABDUL MUTALIB

THE IMPLEMENTATION OF SYARIAH COMPLIANCE HOTEL IN MALAYSIA: THE OPPORTUNITIES AND CHALLENGES FATANAH RAHMAN & MASHITAH BINTI SULAIMAN

DAKWAH IN DRAMA: ROLE AND IMPACT DRAMA NUR IN TV3 AMONG FIRST YEAR STUDENT IN FKP FATHIN NABILA BINTI MOHAMED NASIR & SITI RUGAYAH BINTI HJ. TIBEK

THE REVERT MUSLIMS’ PROBLEMS AND CHALLENGES AFTER CONVERSION: A STUDY PERSATTUAN KEBAJIKAN ISLAM MALAYSIA AND HIDAYAH CENTRE FOUNDATION KUALA LUMPUR

FATIN FARHANAH BT MOHAMMAD MOHLAS & MASHITAH BINTI SULAIMAN

KEPENTINGAN KURSUS PRA-PERKAHWINAN ISLAM TERHADAP GOLONGAN ORANG KELAINAN UPAYA (OKU) PEKAK DI MALAYSIA HADIZAH BINTI NOORDEN & MOHD AZMIR MOHD NIZAH

THE SENSITIVITY OF THE MUSLIM COMMUNITY TOWARDS HALAL PRODUCTS CONSUMPTION AT KUALA LUMPUR HUDA BINTI MOHD YAZIZ & MASHITAH BINTI SULAIMAN

THE IMPORTANT OF QURANIC RECITATION IN THE DEVELOPMENT AKHLAK AMONG UNIVERSITY STUDENTS AT UNIVERSITI KEBANGSAAN MALAYSIA LAILA SYAFINAZ BINTI HASSAN & MASHITAH BINTI SULAIMAN

EKA ANEKA VIS-A-VIS Al-ASMĀ’ AL-HUSNĀ: SATU ANALISIS PANDANGAN UTHAYA SANKAR DI DALAM MALAIUR MANIKAM MASTURA HAJI ABD WAHAB & WAN MOHD FAZRUL AZDI BIN WAN RAZALI

KEBERKESANAN PENGGUNAAN IPAD SEBAGAI ALAT PEMBELAJARAN DI KALANGAN PELAJAR SEKOLAH MENENGAH MAZNY ABDULLAH & ROSNINAWATI HUSSIN

PEDAGOGI DAKWAH ORANG ASLI SELEPAS MEMELUK ISLAM MUHAMAD HIZAMI HUSSIN & MAHAZAN ABDUL MUTALIB

P13 AND 18 CLASS8FIED MOVIES AND ITS EFFECT TOWARDS THE COMMUNITY MUHAMMAD HANIS SYAFIQ B. MOHD PERANG & ROSNINAWATI HUSSIN

KONSEP KESESATAN MENURUT AL QURAN MUHAMMAD NOR FITRI BIN MOHD TORIDI & MOHD RADHI IBRAHIM

SOCIAL MEDIA CHALLENGE: THE COMPARISON BETWEEN STUDENTS FROM USIM AND UKM IN MALAY LANGUAGE PROFICIENCY NOOR FADILAH ZAKARIA & ROSNINAWATI HUSSIN

RELATIONSHIP BETWEEN GRATITUDE AND HAPPINESS AMONG UKM STUDENTS NOR AMALIA FARHANA BT NORDIN & REZKI PERDANI SAWAI

QUALITY WORK-LIFE OF EMPLOYEES AT TENERA HOTEL, BANGI NOR FADILAH BINTI SHAMSUL ARIFFIN & KHATIJAH OTHMAN

ORGANIZATIONAL CHANGE INFLUENCE EMPLOYEE CONFLICT AT MAJLIS AGAMA ISLAM WILAYAH PERSEKUTUAN (MAIWP) NORHAMIDAH BINTI MISLUKUM & KALSOM ALI

PENGURUSAN KEBAJIKAN TERHADAP MUALAF: KAJIAN DI PERTUBUHAN KEBAJIKAN ISLAM MALAYSIA (PERKIM) NEGERI SEMBILAN NORHANANI BT HAJI ABDUL RAHIM & MOHD AZMIR MOHD NIZAH

DETERMINANT FACTORS OF COMMUNICATION STUDENTS

ONLINE

PURCHASE

INTENTION

AMONG

USIM

NORIFFAH AL AIN BINTI AIDUL BAHREIN & SOFIA HAYATI YUSOFF

APPROACHES IN HANDLING SOCIAL PROBLEMS AMONG SOCIETY IN PARIT BUNTAR: RESEARCH AT PEJABAT PENTADBIRAN AGAMA PARIT BUNTAR NUR ADILA BINTI MOHD ZULKIFLI & SITI RUGAYAH BINTI HJ. TIBEK

THE SPREADING OF SHIA MOVEMENT IN MALAYSIA NUR ARIFAH BT ARSHAD & SUHAILIZA BT MD. HAMDANI

PRACTICE OF TRUSTWORTHY IN ISLAMIC WORK ETHICS AND JOB SATISFACTION AMONG STAFF IN UNIVERSITI SAINS ISLAM MALAYSIA NUR ATIKAH BT ZAINOL ABIDIN & MOHD AZMIR MOHD NIZAH

THE AESTHETIC ELEMENT OF CINEMATOGRAPHY IN FILM: THE JOURNEY 2014 NUR NADIA MOHD ASRI & ROSNINAWATI HUSSIN

THE EFFECTIVENESS OF POLITICAL COMMUNICATION ON SOCIAL MEDIA:STUDENTS’ PERCEPTION TOWARDS POLITICAL PARTIES DURING PRU14. NURUL HARDEAH BINTI AHMAD SUKIMAN & SOFIA HAYATI YUSOFF

ISLAMIC PSYCHO SPIRITUAL APPROACH IN DEVELOPING YOUTH WELL-BEING: A CASE OF DRUG ADDICTION NURUL SYAMILA ABDUL MOIN & KHATIJAH OTHMAN

THE ROLES OF MALAYSIAN CHINESE MUSLIM ASSOCIATION (MACMA) IN MANAGING MUALAF: CHALLENGES AND STRATEGIES SHARIFAH ZEENATU ZAINAB BINTI SYED ZAKARIA & SITI RUGAYAH BINTI HJ. TIBEK

THE PRACTICE OF BLACK MAGIC AND IT’S IMPACT ON MUSLIM SOCIETY: A STUDY AT DARUSSYIFA BANDAR BARU SALAK TINGGI, SELANGOR SITI HADIJAH BINTI MOHD ALI & MASHITAH BINTI SULAIMAN

THE ELEMENT OF CREATIVITY AND SYARIAH COMPLIANCE IN MUSLIMAH FASHION AMONG MALAY FEMALE ENTREPRENEURS IN SHAH ALAM SITI HAWA NAFISA BINTI SHAMSUL AZHAR & MASHITAH BINTI SULAIMAN

ISU PERKAHWINAN MASYARAKAT MELAYU MELALUI CERAMAH USTAZ AZHAR IDRUS SITI RUBIAH BT MOHD SHAWPI & SUHAILIZA BT MD. HAMDANI

PEMIKIRAN SITI KASIM DALAM GERAKAN ISLAM LIBERAL DI MALAYSIA SITI ZULAIHA BINTI CHE OMAR & SUHAILIZA BT MD. HAMDANI

THE APPROACH OF DA'WAH TO INDIGENOUS PEOPLE THROUGH ART WAN NOOR SORFINA BINTI WAN MOHD SABREE & SITI RUGAYAH BINTI HJ. TIBEK

THE EFFECTIVENESS OF TEACHING AND LEARNING IN PONDOK EDUCATION OF MALAYSIA. ZAKIYAH BT ZAKARIA & MAHAZAN ABDUL MUTALIB

UCAPAN PENGHARGAAN

RELATIONSHIP BETWEEN GRATITUDE AND LIFE SATISFACTION AMONG WORKING ADULTS Anis Nurdalilah Binti Ahmad Badri1, Rezki Perdani Sawai2 1

Anis Nurdalilah Binti Ahmad Badri, Program Kaunseling, Fakulti Kepimpinan dan Pengurusan, Universiti Sains Islam Malaysia 2 Rezki Perdani Sawai, Program Kaunseling, Fakulti Kepimpinan dan Pengurusan, Universiti Sains Islam Malaysia

Abstrak: Humans will always face problems in life. The problem faced make humans often feels depressed, confused and desperate. Moreover, Peterson and Seligman (2004) sees that while in the powerlessness condition, people always have opportunity to see their life more positively. The aim of this study is to examine the level of both gratitude and life satisfaction and how does they relate to each other among workers. The present study seeks to assess gratitude by means of a selfreport Gratitude Scale (Mohammad Anas, Akbar Husain, Shah Mohd. Khan and Asiya Aijaz, 2016) and Life Satisfaction scale (SWLS; Diener et al., 1985). The relationship between gratitude and life satisfaction was analyzed using a Pearson correlation test. 150 respondents were selected in this study using convenience sampling technique. The results shows that gratitude is significantly related to gratitude and life satisfaction among working adults. Keywords: Gratitude, satisfaction with life, workers, government, private

in this study, gratitude defined as

Introduction Recently, studies on gratitude and life

measure of

one's emotional well-being on life.

satisfaction receive much attention from many Positive

psychology

researchers.

Positive

In addition, individuals who are always

psychologists stated that gratitude is more than

grateful will have a level of self-satisfaction that

feeling thankful for something. According to

leads to life satisfaction. Life satisfaction has

Emmons, McCullough, & Tsang (2003),

been defined by Diener, Oishi, and Lucas (2003)

gratitude has been defined in different ways

as people’s cognitive evaluation of their

including a moral virtue, an attitude, an emotion,

satisfaction with their lives. Achieving life

a habit, a personality trait and a coping response.

satisfaction is one of the human dream,

Emmons & Shelton (2002) cited in Salvador-

including working people that will satisfied their

Ferrer (2017), gratitude refers to subjective

life. Life satisfaction has positive outcome that

feeling of wonder and appreciation for life. So,

related to the gratitude. There are some studies

RELATIONSHIP BETWEEN GRATITUDE AND LIFE SATISFACTION AMONG WORKING ADULTS

which have also examined the relationship

and life satisfaction, very few studies have been

between gratitude and life satisfaction. For

conducted in collectivistic culture, mainly

example, Seligman, Steen, Park and Peterson

Malaysia. Therefore, the current research try to

(2005) and McCullough, Tsang & Emmons

fill the gap by conducting research among

(2002) stated that there is a relationship between

working adult in Malaysia.

gratitude and life satisfaction. While Froh, Yurkewicz & Kashadan. (2009) demonstrated that there is a stronger relation between gratitude and life satisfaction. Therefore, grateful people will has greater life satisfaction (Fagley, 2012).

Thus, this study is an effort to examine the relationship between gratitude and life satisfaction among working adults in Kedah, Malaysia. The underlying assumptions of the current research is that the more an individual feels grateful, the more happier he or she is.

Furthermore, research has found that

Method

gratitude increases relationship satisfaction and Participants

the feeling of being connected regardless of genders (Algoe et al., 2010; Algoe et al. 2012),.

A total of 150 working people participated

Even more encouraging, gratitude improves

in

satisfaction for both the recipient of appreciation

convenience by non-probabilistic sampling. The

and the person expressing the appreciation.

sample included a slightly larger number of

this

study.

They

were

selected

for

male workers (54.7%) compared with 45.3% A number of studies have been

female workers. Their ages ranged from 20 to

conducted using the samples of college students

59. 46.7% of the respondents come from

which lead to criticism (Henrich, Heine, &

government sector while 53.3%. are the workers

Norenzayan, 2010) cited in Puente-Diaz &

from private sector.

Meixueiro (2016). Therefore, there is a need to conduct research with different samples does a

Instruments

current researcher opted to do research with

Gratitude. Gratitude Scale was developed

working adults.

by Mohammad Anas, Akbar Husain, Shah Mohd. Khan and Asiya Aijaz (2016). This

Although

previous

studies

have

instrument measures gratitude among adults.

demonstrated the association between gratitude

There are five dimensions of Gratitude Scale

RELATIONSHIP BETWEEN GRATITUDE AND LIFE SATISFACTION AMONG WORKING ADULTS

which are Desirable Aspect of Life, Reciprocal

designed to provide summaries of data that

Nature of Gratitude, Gratitude Towards others,

support generalizations about the phenomenon

Experience Gratitude and Gratitude-Related

under study. The aim of this study is to identify

Activities. Gratitude Scale is a 5-point Likert

the relationship between gratitude and life

scale, ranging from 1(Strongly Disagree) to 5

satisfaction among working people. This study

(Strongly Agree). Example of item is “Being

was designed as descriptive and correlation

blessed with good Job”, “Being of serving

statistics.

others” and “For being blessed with parent and sibling”. The reliability of this scale is .974.

Participants

completed

the

Satisfaction with life. Life satisfaction Scale

questionnaires in the office. Before completing

(SWLS) developed by Diener, Emmons, Larsen

the measure, a researcher informed them about

and Griffin (1985). This scale evaluate the

this research work and, at the same time, assured

cognitive judgments of an individual´s own life

them of the confidentiality of their response.

which contains five items. Items are rated on a

Instruments took approximately 20 minutes to

5point Likert-type scale (1 = strongly disagree,

complete.

5 = strongly agree). The example of item, ‘‘I am satisfied with my life’’, “In most ways my life is

Sample

close to my ideal” and “So far I have gotten the important things I want in my life”. The

The purpose of sampling is to secure representatives group which the researcher can

reliability is .855.

enable in collecting information about some Procedure

population. Hundred fifty respondents were

This study is a quantitative research. Quantitative research used to quantify the problem by way of generating numerical data or data that can be transformed into usable statistics.

It

is used to

quantify

attitudes,

opinions, behaviors, and other defined variables and generalize results from a larger sample population. Generally, quantitative methods are

selected from the government and private workers. This population of interest has been chosen is most accessible to the researcher.

RELATIONSHIP BETWEEN GRATITUDE AND LIFE SATISFACTION AMONG WORKING ADULTS

Result & Discussion Table 1. The Distribution of Respondents (n, %). Demographic

Frequency

variable

Percent Table 1 shows there are many males than females

Gender

Age

respondents.

Majority

of

the

respondents are Malays. It also shows that the

Male

82

54.7

Female

68

45.3

Total

150

100%

20-29

76

50.7

still single and only 1.3% is divorce. Majority of

30-39

20

13.3

the respondents are private workers (53.3%)

40-49

31

20.7

while the government workers is 46.7%.

50-59

23

15.3

Therefore, based on the analysis on the

Total

150

100%

Single

73

48.7

Married

75

50

Divorce

2

1.3

higher percent 50.7% of age 20-29 rather than the age 30-39 that is only 13.3%. Most of the respondents ( 50%) were married,

48.7% is

information gleaned from the background questionnaire, it can be concluded that majority

Status

Education Level

Job

n=150

Secondary 21 School

14

Diploma

49

32.7

Bachelor

79

52.7

Master/Ph D

1

.7

Total

150

100%

Government

70

46.7

Private

80

53.3

Total

150

100%

of the respondents are private workers.

Table 2. Level of Gratitude among working people

Gratitude

Frequency

Percent

Low

1

.7

Moderate

4

2.7

High

145

96.6

Total

150

100.0

n=150 Majority of the respondents (96.6%) have high level of gratitude while only .7% has a

RELATIONSHIP BETWEEN GRATITUDE AND LIFE SATISFACTION AMONG WORKING ADULTS

low level of gratitude.

were performed to ensure no violation of the assumptions

of

homoscedasticity. Table 3. Level of Life Satisfaction among working people

correlation

normality, There

between

linearity

was

these

and

a

positive

two

variable.

Therefore, there was significant correlation between gratitude and life satisfaction.

Life satisfaction

Frequency

Percent Discussion

Low

2

1.3

Moderate

35

23.3

showed that gratitude is linked to life

High

113

75.4

satisfaction and consequently it is necessary to

Total

150

100.0

adopt gratitude as an important habit and

From the findings, correlation analyses

attitude (Layous & Lyubomirsky, 2014). n=150 Majority of the respondents (75.4%) have high level of life satisfaction while only 1.3% has a

Based on the results, table 2 & 3 revealed that most respondents are having high level of gratitude and life satisfaction for both men and

low level of satisfaction in life.

women. This results is tallied with previous Table 4.4. Relationship between gratitude and life satisfaction

studies conducted by Fagley (2012) and Salvador Ferrer (2017).

Life Satisfaction Gratitude

Pearson

.404

The research study were be able to provide further evidence about the positive

Correlation Sig.

Implications

0.01

(2- tailed) n=150

influence of gratitude on life satisfaction. In the future research, researcher can continue

to

test

some

of

the

positive

consequences of gratitude on different samples. Table 4.4 shows the relationship between

So that, generalization of findings can be made.

gratitude and life satisfaction was analysed

Gratitude is an important aspect in daily

using Pearson correlation. Preliminary analyses

life. Therefore, parents and educators should

RELATIONSHIP BETWEEN GRATITUDE AND LIFE SATISFACTION AMONG WORKING ADULTS

teach their younger generation to be more

Fagley, N. S. (2012). Appreciation uniquely

grateful in order to achieve life satisfaction. But

predicts

there are several factors that are believed to be

demographics, the Big 5 personality factors,

affect one's life satisfaction one of them is

and gratitude. Personality and Individual

gratitude (Rohma, 2010). This study enhances

Differences, 53, 59-63.

the awareness on the importance of gratitude on life satisfaction among working people.

life

satisfaction

above

Froh, J., Yurkewicz, C., & Kashadan, T. (2009). Gratitude and subjective well-being in early adolescences: Examining gender

Conclusion From the findings, it can be concluded there is a positive relationship between gratitude and satisfaction with life, where the gratitude is high, the satisfaction with life is high too. So, this research has demonstrated that gratitude could be one of the factors that contribute to life satisfaction. Thus, it is important to teach human beings to be grateful can be a new strategy for life satisfaction, since “gratitude may be an important component of the good life” (Watkins et al., 2003, p. 449). References

differences. Journal of Adolescence, 32, 633-650. Layous, K., & Lyubomirsky, S. (2014). Benefits, Mechanisms, new directions for teaching gratitude to children. School Psychology Review, 43, 2, 153-159. McCullough, M. E., Tsang, J. A., & Emmons, R. A. (2004). Gratitude in intermediate affective terrain: Links of grateful moods to individual differences and daily emotional experience. Journal of Personality and Social Psychology, 86, 295–309. Salvador-Ferrer, C. (2016). The relationship between Gratitude and Life satisfaction in a

Diener, E., Emmons, R. A., Larsen, R. J., & Griffin, S. (1985). The satisfaction whit life scale. Journal of Personality Assessment, 49, 1, 71-75. Diener, E., Oishi, S., & Lucas, R. E. (2003). Personality, culture, and subjective well-

sample of Spanish university students. Anales de Psicología, 33(1), p.114. Seligman, M. E. P. (2002). Authentic happiness: Using the new positive psychology to realize your potential for lasting fulfillment. New York: Free Press.

being: Emotional and cognitive evaluation

Watkins, P. C., Woodward, K., Stone, T., &

of life. Annual Review of Psychology, 54,

Kolts, R. L. (2003). Gratitude and happiness:

403-425.

Development of a measure of gratitude, and

RELATIONSHIP BETWEEN GRATITUDE AND LIFE SATISFACTION AMONG WORKING ADULTS

relationships with subjective well-being. Social

Behavior

and

Personality:

International doi:10.2224/sbp.2003.31.5.431.

An

Journal.

THE ROLES OF WOMEN LEADERSHIP AND MOSQUE PERFORMANCE: STUDY ON MASJID PUTRA NILAI Fadilah Sarkawi1, Mahazan Abdul Mutalib2 1

Fadilah Sarkawi, Dakwah dan Pengurusan Islam, Fakulti Kepimpinan dan Pengurusan 2 Mahazan Abdul Mutalib , Dakwah dan Pengurusan Islam, Fakulti Kepimpinan dan Pengurusan

Abstrak: Di Malaysia, masjid merupakan tempat yang amat penting bagi umat Islam sebagai tempat untuk beribadat dan menjalankan kegiatan bersifat keagamaan dan kemasyarakatan. Peranan masjid sebenarnya sangat luas yang tidak terhad kepada ibadat semata-mata. Sebaliknya, meletakkan peranan masjid pada kadar yang lebih luas membolehkan fungsi masjid dapat dioptimumkan supaya prestasi masjid dapat dicapai dengan lebih cemerlang. Hal ini menjadi tanggungjawab organisasi masjid serta qariah sekitarnya untuk merealisasikan prestasi masjid pada tahap yang terbaik. Penglibatan wanita dalam usaha mengimarahkan masjid turut memberi kesan yang terhadap prestasi masjid. Malah penglibatan ini sudah bermula sejak zaman Rasulullah s.a.w. Dalam kajian ini, peranan kepimpinan wanita dikaji untuk dikaitkan dengan prestasi masjid melalui aspek penglibatan mereka dalam organisasi pengurusan masjid dan aktiviti-aktiviti yang dijalankan oleh masjid. Kajian bersifat kualitatif ini mengunakan kaedah temubual terhadap individu yang penting dalam organisasi masjid serta pemimpin wanita masjid untuk menjawab objektif kajian yang menyentuh soal prestasi masjid serta peranan qariah wanita terhadap masjid. Dapatan kajian dijangka dapat menghubungkaitkan peranan kepimpinan wanita di masjid dengan prestasi masjid tersebut untuk membuktikan kepentingan penglibatan wanita dalam institusi masjid. Selain itu, kajian ini dijangka dapat mengetepikan persepsi terhadap ketidakupayaan kepimpinan wanita bahawa qariah wanita turut berkepintangan dalam membina institusi masjid ke arah yang lebih baik. Kata kunci: Peranan masjid, prestasi masjid, kepimpinan wanita Introduction

worship such as prayer, but to conclude it

Mosque is a worshipping place for Muslim

as a general devotion such as the place for

around the world. The worship is not only

community

mean to pray but it is beyond than that (Nor

administration,

Azlina, Norafifah & Norajila, 2016).

socialization and so on (Mahazan, 2013).

Mosque is also seen as the main center for

Placing a broad spectrum on the role of

the Muslim community to practice Islam

mosque enable the institution can be

wholly as the process to concrete the faith

functioned optimally so that performance

of the Muslim. The role of mosque should

can be achieved excellently.

not be limited as the place for a specific

discussion, uniting,

education, politic,

THE ROLES OF WOMEN LEADERSHIP AND MOSQUE PERFORMANCE: STUDY ON MASJID PUTRA NILAI

At the same time, the Muslims generally,

Woman involvement in mosque activities

should promote the mosque as the way to

other than congregational prayer is not an

unite the Muslim people and activate the

unfamiliar matter as it had already been

role of the Mosque with every religious and

showed during the period of Prophet

socialization activity. The abilities and

Muhammad p.b.u.h. The women are not

expertise of pilgrims should be united with

only visiting the mosque but also involve in

the mosque committee to be benefited by

the mosque activities such as meeting and

the surround community so that the effort to

discussion with men including the Prophet

optimize the function of the mosque can be

himself and also to solve community

done (Nor Azlina, Norafifah & Norajila,

problem and issue during the time. Even the

2016). Thus, the effort to enliven mosque

Prophet did not prohibit women who set up

should be carried out by both side; the

meeting in the mosque but greets them

mosque organization committee and the

(Kaukab Siddiqui, 2002).

pilgrims or community around the mosque. For instance, in situation where the committee had organized various kinds of

Besides, there is hadith that shows the

activities to enliven the mosque, but fail to

permission on women to come to the

attract many people to join the activity. To

mosques:

relate that, lack of pilgrims or community respond can cause the mosque performance is less effective. Same goes to the contradict situation where the mosque receive high attendance in congregational prayer but the committee passive in organizing other

“Do not prohibit the slave-girls of Allah from coming to the mosques of Allah. When a wife of one of you asks for permission to go to the mosque, she should not be refused the permission”. (Al-Bukhari and Muslim)

activities. Effort to enliven the mosque is not only restricted to the aspect of pilgrims

Even though, there were no issue on

quantities attendance in religious classes

prohibiting women involvement in mosque,

and special celebration in Islam (Fakhrul

condition had been made to protect women

Adabi, 2007). The aspect is even broader.

from slander and prevent committing sin.

In line of this, to achieve the best

Some of the condition as stated in a few

performance, the mosque organization

hadith, include women should not come to

should realize on what model should they

the mosque with decoration and perfume,

base on to enliven their mosque effectively.

stand separately behind the rows of men during congregational prayer and lower

THE ROLES OF WOMEN LEADERSHIP AND MOSQUE PERFORMANCE: STUDY ON MASJID PUTRA NILAI

their voices during prayer (Abul A’la

more aspects. For instance, the committee

Maududi). Aside of these conditions, it

only takes the function of mosque as a

should not be taken as an excuse for women

prayer place but neglect other function

to play their roles in contributing toward the

which at the end the congregation is among

mosque sustaining performance.

the elderly only because the younger

Thus, analysis on women’s leadership in sustaining the function of the mosque by enliven it should be carried out in Malaysia to show its importance and how would it affect the mosque institution. Problem Statement This study seeks to investigate the role of women leadership in establishing the mosque performance. The variable that needs to be studied is the performance of the mosque to relate with women’s leadership in what way it affects the performance. Mosque performance should not only be measured by it physical condition achievement like facilities and construction only but looking toward its achievement in other aspects. Mosque performance should be study through the

community was not motivated to join the congregational prayer. Based on the mosque enlivening model suggested by Azman, Mahazan and Wan Mohd Fazrul (2018), the aspects included is based on the maqasid syariah which are; knowledge and religious, community health and wellness, sport and recreation, religious affairs service,

financial

entrepreneurship

service,

Islamic

smart

facilities

and

service. This model should be introduced to the mosque organization as guidance for them to improve the mosque performance because the model suggests wider function of mosque and suit to serve community at every level of age. Hence, the aspects mention in the model became the factor to attract more people to come to the mosque from different walk of life.

aspect of the mosque promotion, the

The second variable to be studied is the

mosque group’s respond, achievement

importance

through mosque activities, persistence of

mosque.

development and other related aspect

mosque institution development might be

(Mahazan, 2013).

disrupted by the perception that woman is

The issue that might be related is mosque organization narrowing the aspect of performance into a certain point only instead of viewing it thoroughly into a few

of

women

Women

roles

leadership in

in

sustaining

not encouraged praying at the mosque. Those who have this kind of perception might be hold to the thought that pray at home is better than mosque. Indeed there is

THE ROLES OF WOMEN LEADERSHIP AND MOSQUE PERFORMANCE: STUDY ON MASJID PUTRA NILAI

hadith reported by Imam Ahmad and

building of unification of spirit among the

Tabarani stated that for the females the best

group. (Azyyati, Fariza & Salasiah, 2012)

prayer is that which offered inside the house

This research is hopefully can show women

in seclusion. In line on this thought, that

leadership in support and enliven the

hadith should be reversed in relation to the

mosque which at the same time contribute

condition of the mosque during the Prophet

toward a better Muslim community.

period where its location is quite dangerous for women which is surround by hills and

(a) Research Question

To

1. What is the background of the research

compare with current condition, where in

mosque in term of the history of

Malaysia, there are no more difficulties for

establishment,

the women to come to the mosque and at the

committee,

same

activity, current scheduled activity facilities

desert

(Abdul

to

Mustaqim,

involve

2008).

with

mosque

administration and activities for the sake of continuity mosque development.

current

organization

achievement,

organized

and services provided? 2. How is the movement of the mosque’s

In part of studying women leadership, their

women qariah (i.e. their position in

participation in mosque became one of the

organization, marhaban women group,

aspect that researcher meant to study.

program organizing and so on)?

Regarding to this, women participation in mosque should not be evaluate through their participation in congregational prayer solely. Matter to be included should be their

3. How is the participation by attendance of the women in mosque activities (i.e. daily prayer, religious classes, scheduled activity, big scale activity and so on)?

participation in the mosque activities like religious classes, event, tadarus group, schedule activities and others. Women group

during

the

time

of

Prophet

Muhammad p.b.u.h were very enthusiastic to join the dawn congregational prayer in Nabawiyy Mosque because they also want to seek knowledge from the Prophet. The attendance of women congregationally which centered in mosque to perform the call for various activities had succeed the

(b) Research Objective 1.

To

study

the

background

and

achievement of the mosque which include the

mosque

organization,

level

achievement, organized activity, current scheduled activity, facilities and services provided.

THE ROLES OF WOMEN LEADERSHIP AND MOSQUE PERFORMANCE: STUDY ON MASJID PUTRA NILAI

2. To study the movement of the mosque’s

purposeful sampling is use to collect data

women qariah

from

3. To study the participation of women in the mosque activities which includes the daily prayer, religious classes, scheduled activity and big scale activity.

interview session with

a few

important person. Conclusion This study perhaps can contribute toward knowledge development through a few aspects. Firstly, through this study, we can

Research Method This section is divided into three part (a) Research approach and (b) Data collection Analysis data procedure

understand in what way concepts and theories of leadership can be related to mosque performance, how it affects and what is the result that can be gain. Secondly,

(a) Research Approach

this study able to give extra knowledge

This study adopted inductive approach to generate meanings from the data set collected in order to identify patterns and relationships. To create a relationship between two variables, data will be collected through interview method and also from previous research and related academic resources, to be analysed to create

which can be used by the mosque organization and community generally to increase mosque performance and to widen the roles and function of the mosque. Thirdly, this study enable the continuity of research on the relationship of leadership and mosque performance in future. Data through this study can be benefited by the general community and especially for

a relationship and conclusion.

mosque organization in order to improve their

mosque

administration

and

organization. (b) Data Collection This study use library research and

References

interview method with related individual to

Fakhrul Adabi, A.K. (2007). Keberkesanan

collect data. Library research is used to find

Kelas Agama Di Masjid Daerah Hulu

previous research and related academic

Langat, Selangor.” Jurnal Usuluddin. Bil.

resources to gain important related data,

25. Kuala Lumpur: Akademi Pengajian

meanwhile

Islam Universiti Malaysia.

interview

method

through

THE ROLES OF WOMEN LEADERSHIP AND MOSQUE PERFORMANCE: STUDY ON MASJID PUTRA NILAI

Yayasan

Penyelenggara

Penterjemah.

Mahazan Abdul Mutalib & Wan Mohd

1976. Al-Quran dan Maknanya Indonesia:

Fazrul Azdi. 2013. Model Pengimarahan

Yayasan Penyelenggara Penterjemah

dan Prestasi Masjid di Malaysia: Satu

Muhammad 2012.

‘Uthman

Peranan

El-Muhammady.

Perpustakaan

Masjid

Dalam Pembangunan dan Kemajuan Umat di

Zaman

Prosiding

Globalisasi. Persidangan

Paper

Work.

Perpustakaan

Masjid Peringkat Kebangsaan. Nor Azlina Abd Wahab, Norafifah Ab. Hamid & Norajila Che Man. 2016.

Pengenalan Awal Kajian. Paper Work. Seminar Kebangsaan Akidah dan Agama Universiti Sains Islam Malaysia. Nordin

Ahmad.

2012.

Peranan

Perpustakaan Masjid di Malaysia dalam Pembangunan Prosiding

Ummah.

Persidangan

Paper

Work.

Perpustakaan

Masjid peringkat Kebangsaan.

Pemerkasaan Peranan Masjid di Malaysia

Syauqi, D. 2004. al-Mu’jam al-Wasit. Al-

Era Kontemporari. Volume 5. Issue 2. e-

Kaherah:

Acadamia Journal UiTM.

Dauliyyah

Maktabah

al-Syarq

wa

al-

THE IMPLEMENTATION OF SYARIAH COMPLIANCE HOTEL IN MALAYSIA: THE OPPORTUNITIES AND CHALLENGES Fatanah Rahman1, Mashitah Suleiman2 1

[email protected], Dakwah dan Pengurusan Islam, Fakulti Kepimpinan dan Pengurusan Islam, Universiti Sains Islam Malaysia 2 masyitah.usim.edu.my, Dakwah dan Pengurusan Islam, Fakulti Kepimpinan dan Pengurusan, Universiti Sains Islam Malaysia Abstrak: Kajian ini bertujuan untuk menganalisis keberkesanan pelaksanaan hotel patuh syariah di Malaysia dan peluang dan cabarannya. Oleh itu, tujuan kajian ini adalah untuk mengenal pasti persepsi para pelanggan mengenai pelaksanaan patuh syariah oleh pihak pengurusan hotel. Kedua, untuk mengkaji penerimaan pelanggan dari golongan agama dan etnik yang berlainan ke arah konsep dan amalan patuh syariah. Kajian ini juga bertujuan untuk mengenalpasti cabaran untuk membangunkan konsep patuh syariah di hotel di Malaysia. Kajian ini dijalankan di Movenpick Hotel and Convention Centre KLIA, Sepang. Terdapat 100 responden dalam kajian ini yang terdiri daripada pelanggan dan pekerja. Satu set soal selidik digunakan sebagai instrumen kajian ini. Skala likert lima dan dua digunakan dalam soal selidik ini yang terdiri daripada 30 soalan. Kata kunci: patuh syariah, hotel, halal, peluang dan cabaran Abstract: The study aims to analyze the Implementation of syariah compliance hotel in Malaysia and its opportunities and challenges. Therefore, the purpose of this study is to identify the perceptions of the customers on the implementation of syariah element by the management of the hotel. Second, to examine the acceptance of people from different religious and ethnic groups towards the concept and practices of syariah compliance. This study also aims to identify the challenges of developing syariah compliance concept at hotel in Malaysia. This study is conducted at Movenpick Hotel, Sepang. There were 100 respondents in this study consisting of customers and employees. A set of questionnaires was used as the instrument of this study. Likert scale of five points and two point was used in this questionnaire which consists of 30 items. Keyword: syariah, compliance, hotel, opportunity and challenges Introduction The concept of syariah compliance was already set up within the Middle East nations. The hotel administrators were introduced to cater the specialty advertise who are touchy almost Islamic religion perspectives. In any case, the

push factor for this concept was due to the expanding number of Middle easterner and Muslim travelers so as their developing of purchasing

power

(Henderson,

2010;

Stephenson, Russel, & Edgar, 2010). In Malaysia, syariah compliance hotel ought to be advanced forcefully because it seems fortify

THE IMPLEMENTATION OF SYARIAH COMPLIANCE HOTEL IN MALAYSIA: THE OPPORTUNITIES AND CHALLENGES

the

tourism

industry

(Mohd

Yusof

&

Literature review is documentation for the

Muhammad, 2010; Razalli, Abdullah, & Hasan,

whole from secondary data in chapter related the

2012). Middle East is known as one of the

study. This part will explain and support the

quickest developing locales and had went

theoretical framework chosen by researcher.

through more than $4.9 million USD per year

The sources of literature review are gathering

during their voyaging period and the request for

from book, dictionary, journal, articles and so

syariah compliance hotel is expanding over the

on.

year (Bahrain Tribune, 2008). So, this is an opportunity for our nation in Malaysia to construct more syariah compliance hotels to cater for Islamic market.

This section highlights the previous research and about the certain article written by the people who are expert regarding this field. These materials will be used to find out the basic

Scope of the Study

understanding of concept before continue conducting research further.

The aim of this research is to study the Implementation of Shariah Compliance Hotel in

Definition of Syariah Compliance Hotel

Malaysia. So, the study focuses on customers and employee at Movenpick Hotel and Convention Centre KLIA, Sepang.

Syariah is comes from the Arabic word which means the way that should to be followed by Muslims (Doi, 1984). Syariah means implies the

Respondents is being selected by using the

totality of Allah's directions which control life

simple random sampling method and voluntary

for each Muslim in all viewpoint (Wan Sahida

participation. Around 100 respondents from

et al, 2011). The root expression of Syariah is

customers and employee at Movenpick Hotel

shin ra a'yn (‫)شرع‬, implies law or code in Al-

and Convention Centre KLIA, Sepang are

Miftah Dictionary. While Syariah in literal

surveyed using structured questionnaire.

characterized as the way to the watering place or the straightway (Mohamad Akram Laldin,

Literature Review Literature review is a summary of previous research and gives a clear definition regarding the study. According to Uma Sekaran (2003).

2011). Syariah is a rule which originated from Allah SWT to humanity through Prophet Muhammad saw (Mahmood Zuhdi Abdul Majid and Paizah

THE IMPLEMENTATION OF SYARIAH COMPLIANCE HOTEL IN MALAYSIA: THE OPPORTUNITIES AND CHALLENGES

Ismail, 2004). The primary source of syariah is

comprehend as an hotel which gives benefits in

Al-Quran and Sunnah and the secondary sources

bound with syariah standards (Shamim Yusuf,

of syariah are ijma' (consensus of opinion),

2009). Syariah compliance hotel isn't just serve

qiyas (Analogical deduction), 'urf (Customary

halal foods and drinks, facilities and financial

Practice),

preference),

systems yet it is likewise including whole hotel

maslahah mursalah (Consideration of Public

operations which must be in accordance with

Interest), sadd al-dharai' (Blocking the way to

syariah standards (Wan Shahida et al, 2011)

istihsan

(Juristic

wickedness) and Istishab (assumption of progression) (Mohamad Akram Laldin, 2011).

Islamic Staff Dress Code Requirements

Shariah involve three fundamental parts which

Apart from these attributes suggested by

is aqidah (Belief), fiqh (sayings and doings of

Henderson (2010), the author has suggested

the individuals and his relations with others) and

numerous attributes need to be addressed in

akhlak (moral ðics).

regards to Shariah compliant hotel are as

While, compliance means obedience to all Allah

follows:

S.W.T. ordered. It is described as “‫"طاعة‬in

According to previous research, the hotel also

Arabic term means loyalty and allegiance

must be predominantly with Muslim staffs with

(Mahmood Zuhdi Abdul Majid & Paizah Ismail,

a proper Islamic code of dressing. The staff must

2004). Dictionary of "‫ "معجم ديوان ادب‬described

be an akhlaq-trained staff in order to make sure

as obeying Allah and disclaiming syaitan, do

the implementation of syariah compliance hotel

everything Allah commandment us to do.

run smoothly, they should be in a good condition

Besides, refer to al-miftah dictionary the term

of health. Additionally, they are required to

compliance means an action or fact that

behave in a proper manner and be a friendly

complying with a rule or standards (Electronic

Muslim staff. Other than that, Akhlaq-trained

Al-Miftah dictionary, 2003).

staff. Akhlaq can be defined as a code of

According to Norain et al. (2015), syariah compliance hotel characterizes as the hotel that is administered by syariah standard which go past the concept of dry and Islamic hotels. Syariah

compliance

hotel

also

can

be

conduct for an Islamic way of life. The purpose of this spiritual training is to nourish and develop moral virtues among hotel staff. The akhlaq training must be implemented regularly

THE IMPLEMENTATION OF SYARIAH COMPLIANCE HOTEL IN MALAYSIA: THE OPPORTUNITIES AND CHALLENGES

in order to inculcate the innate quality fitrah

Firstly, the hotel must be mostly with Muslim

among hotel staff.

staffs with a proper Islamic code of dressing. The tourists dressing code is also being taken

Furthermore, the tourists dressing code is also being taken into consideration. They probably must be covering the aurah and no gambling and alcohol drinks in the hotel lobby or restaurant as well as no prohibited foods and beverages in the hotel fridge (Henderson JC (2010), Marcus et al. (2010) and Suhaiza et al. (2011) & Zakiah & Fadhilah (2013). Opportunities

into consideration. Dressing code is must be covering the aurah. And then, the salon, recreational facilities and swimming pool must be separated for men and women. There must be a separate room and floor for unmarried couple between male and female. Next, room must be comfortable, suitably furnished, fitted and spaces allocated for prayer.

to

implement

Syariah

Compliance Hotel in Malaysia.

Furthermore, no gambling and alcohol drinks in the hotel lobby or restaurant as well as no

Malaysia scenario is concerned, as a Muslim

prohibited foods and beverages in the hotel

majority country it is considered the perfect and

fridge by Henderson JC (2010); Marcus et al.

convenient destination which enables to cater

(2010) and Suhaiza et al. (2011) & Zakiah &

almost all the Muslim tourist needs in the form

Fadhilah (2013). In Islam, halal food represents

of halal foods, accommodation and good service

hygiene, safety and quality assurance whereby

quality.

the products must be prepared in clean, safe and served in a proper manner. JAKIM Halal

For instance, at the Kuala Lumpur International

Certificate did fulfil these requirements.

Airport (KLIA), a Muslim tourist from the Middle East will be able to see signs in Arabic

In relation to this, according to JAKIM the

language everywhere and there are available

statistic has shown that only 101 hotels

Arab-speaking staff to guide them. In fact,

throughout Malaysia have applied the halal

Malaysian are well-known as friendly and

Certificate from JAKIM while the rest are still

helpful people. So, this is opportunities to

not doing so. (JAKIM Halal Buletin, 2011).

implement

Thus, it is important that the awareness among

Malaysia.

syariah

compliance

hotel

in

hoteliers in Malaysia to be certified their hotels with JAKIM Halal Certification and served the

THE IMPLEMENTATION OF SYARIAH COMPLIANCE HOTEL IN MALAYSIA: THE OPPORTUNITIES AND CHALLENGES

halal accommodation in attracting more Muslim

Muslim, thus the agenda towards development

tourists locally and internationally.

of Islamic Hotel concept in Malaysia a bit slow and most of the state government did not play

And lastly in financial management, hotel must follow through Islamic financial arrangement and should follow the zakat principles. The

any important roles in an Islamic hotel concept development (Ahmat, Ridzuan, Din, Zainol, & Razali, 2015).

funding operations of the hotel should adopt Sharia-compliant contracts and the owners of

In aligned with that statement, El-Gohary

the premises or the hotelier must pay their zakat

(2015) stated that good understanding of

(Zakiah & Norsalwati, 2014)

tourism development in a countries provided Muslim facilities cannot be established without

The

Challenges

in

Implementation

of

developing the Syariah Compliance Hotel in Malaysia.

good understanding about religion, practices and its impact to the tourism activities and also for the tourist. Thus, both government bodies

In spite of having some prospect in developing

and practitioners need to understand well the

syariah Compliance hotel, there are also some

need and wants of Muslim travelers to get good

challenges that might be faced in developing

environment

syariah Compliance hotel in Malaysia. Hotel

destination.

operators‘ misconception of Islamic hotels is critical.

of

Muslim-friendly

tourist

There are many hotel operators describe their hotel as Islamic compliance hotel although it is

In Malaysia, since April 2016, 2091 hotels have

only alcohol free (Rosenberg and Choufany,

been

Accommodation

2009). Alcohol free or dry hotel can be defined

Licensing Division, Ministry of Tourism and

as the hotel establishment which does not

Culture Malaysia. The hotel and resort rated by

provide alcohol in its food and beverages outlet

two different recognitions which is star rating

while other operations and services maintain

and the orchid rating. Most of the hotels in

with conventional style (Che Ahmat, Ahmad

Malaysia are conventional type of hotel and

Ridzuan, & Mohd Zahari, 2012b).

registered

under

only a few hotels ‘self-claimed’ that they are sharia compliant hotel (Othman et al., 2015). Most of the hotel owners in Malaysia are non-

Others, there are some challenges to separate gender between female and male. To gender

THE IMPLEMENTATION OF SYARIAH COMPLIANCE HOTEL IN MALAYSIA: THE OPPORTUNITIES AND CHALLENGES

segregation and the separation of rooms and

According to previous research, some of the

floors to male and female including families, it

requirements in sharia compliant hotel not easily

is argued to complicate capacity planning and

implement in the Islamic Hotel concept. For

management. It can give effect for architectural

example, is not easy to the hotel operators want

and interior design to plan the space.

to change the placing of bed and toilet in the guestrooms (Rosernberg and Choufany, 2009).

Besides that, the other challenges that would be faced by the hotelier is the hotel staffs from both sexes where by the productivity of the labour force is maximised. These matters could lead to extra costs and the absencefrom alcohol trade can effect the hotel financial sources. Hotel developer and hotelier will face problemon how to position the hotel and promote it to nonMuslim guests or tourists. (Rosenberg and Choufany, 2009) This view is supported by other literature where one of the problem may come from banning an alcohol in their food and beverage operations since alcohol bring profitable and constitute a sizeable portion of revenue for many hotels. With the availability of alcohol is the major expectation of their guests. In addition, an indirect impact will occur where certainly it will reduce the number of visitors that only want to dine at the hotel and also limiting the number of tourists who wants to stay at the hotel. (Mohd Rizal Razalli et.al, 2012)

In syariah compliance requirements the bed and toilet cannot be placed facing the direction of Makkah. To change the allocation of bed and toilet take too much time and very costing, however it is good for new Islamic or Sharia compliant hotel to make an early allocation for bed and toilet not to facing Makkah because it is slightly effect the human health. It is aligning with Henderson (2010), it is very high in costing for the conventional type hotel to do the renovation for this part. The capacity management also take in part when the hotel management team have to allocate single women floor with women housekeeper and single male floor with male housekeeper, again this kind of requirements will make the guest rooms management cannot maximize the rooms profit and human resources cost slightly high, both Islamic hotel and sharia compliant hotel management did not follow this kind of arrangement based on the strategic human resource planning. Separate pools for female is not a big issue when the hotel have a space to build a new pool, or just follow the separated

THE IMPLEMENTATION OF SYARIAH COMPLIANCE HOTEL IN MALAYSIA: THE OPPORTUNITIES AND CHALLENGES

time for male and female guests (Mohd Hyrul

Methodology

Abu Karim, 2017). This study is an acceptance level towards the Refer to previous research, some of the

implementation of syariah compliance hotel in

customer they need a leisure time together with

Malaysia. To fit this study, a quantitative

all family members and the segregation of the

research methodology has been chosen. The

gender make the holiday not fun as expected. To

instrumentation was adapted from Henderson

have an appointed Imam and facilitate the

(2010), Rosenberg and Choufany (2009), and

Friday prayers will affect high in human

Tarrant (2010) which were studied and screened

resource cost and the procedure to get approval

in relation with the research study.

to have a Friday prayer in the hotel is not a good idea when mosque is just around the hotel location (Mohd Hyrul Abu Karim, 2017).

With regards to the content of the instrument, three parts were created. Part I to study the perception of the customers on the concept of

And lastly, the hotel developers and hoteliers

islamic compliance in managing the hotel. Part

should satisfy their guests from both group of

II to study the acceptances of the hotel

Muslims and non Muslims tourists and avoid

customers towards the concept and practice of

any conflicts between them. There are some of

syariah compliance in the management of the

hoteliers opined that Shariah Compliant hotel

hotel regardless of religion and ethnic groups.

does not avoid non Muslims but may benefit

Part III to analyze the challenges of developing

them. For instance, alcohol, casino and

syariah compliance concept. Respondent were

gambling banned, no smoking policies are good

required to indicate their level of acceptance on

for health physically and mentally. In addition,

two-point Likert Scale (1) Yes and (2) No for

this company will maintain the compliance with

Part I. For Part II and III, respondent was

the Shariah principle but would rather lenient in

required to indicate their level of agreement on

terms of their enforcement. They would rather

five-point Likert Scale ranging from one (1)

apply positive and inviting Islamic values and

with “Strongly Disagree” to six (5) with

lifestyles. (Henderson JC, 2010)

“Strongly Agree”. A questionnaire was conveniently distributed at the hotels through google form with the help of

THE IMPLEMENTATION OF SYARIAH COMPLIANCE HOTEL IN MALAYSIA: THE OPPORTUNITIES AND CHALLENGES

research assistants where respondents were

Conclusion

randomly selected to participate in this study. Approximately 100 respondents were chosen to

As a conclusion, this research identifies the perception of the customers on the concept of

represent the total populations.

islamic compliance in managing the hotel, the A probability sampling approach was use in this

acceptances of the hotel customers towards the

research. With that, domestic or local tourists

concept and practice of syariah compliance in

comprises of Malays, Chinese, Indians and

the management of the hotel regardless of

others communities in Malaysia were selected

religion and ethnic groups and analyse the

because the researchers want to evaluate the

challenges of developing syariah compliance

local perspective.

concept.

Finding and Discussion The aim of this research is to glean on the customer awareness about the implementation of syariah compliance hotel. From the findings, researchers will investigate the level of customer acceptance to help the hotel operators in designing or improvising the true syariah compliance

guidelines.

Based

from

the

discussion, seems like the customers are not really comprehend the real concept of syariah compliance due to lack of consensus among hotel operators and no standard being imposed by the authorities but most of them are very interested

in

syariah

compliance

hotels.

Moreover, there are a few challenges of developing syariah compliance concept and many of them are agree of the challenges.

DAKWAH IN DRAMA: ROLE AND IMPACT DRAMA NUR IN TV3 AMONG FIRST YEAR STUDENT IN FKP. Fathin Nabila Binti Mohamed Nasir, Siti Rugayah binti Tibek Fathin Nabila binti Mohamed Nasir, Dakwah dan Pengurusan Islam, Fakulti Kempipinan Pengurusan (FKP), Universiti Sains Islam Malaysia (USIM) Siti Rugayah binti Tibek, Dakwah dan Pengurusan Islam, Fakulti Kempipinan Pengurusan (FKP), Universiti Sains Islam Malaysia (USIM) Abstract: Dalam era baru ini yang penuh teknologi dan sains, peranan media massa khususnya televisyen sangat penting kepada masyarakat. Seperti yang kita ketahui, media massa adalah sifat yang luas dan akan memberikan impak yang besar kepada masyarakat terutamanya remaja melalui dakwah yang baik. Malah televisyen adalah fenomena yang berpotensi sebagai medium dakwah, banyak usaha dan inisiatif untuk menyampaikan mesej dinamik Islam. Kajian ini adalah pertama, untuk menganalisis nilai-nilai Islam melalui drama dalam aspek cerita, pembentangan dan kesesuaian sebagai medium dakwah dari sudut pandangan Quran dan Hadis. Kedua, untuk mengenal pasti pendapat penonton mengenai kesan drama. Akhir sekali, untuk mencadangkan mekanisma yang sesuai dalam menghasilkan drama yang mempunyai mesej Islam (dakwah). Oleh itu, kajian ini menggunakan kaedah analisis untuk mendapatkan maklum balas dan penilaian daripada penonton. Hasil kajian menunjukkan bahawa siri drama ini secara tersirat dan secara eksplisit menyampaikan nilai-nilai Islam berdasarkan Quran dan Hadis. Kata Kunci: Media Massa, Peranan Televisyen, Kesan Televisyen, Nilai Islam, Kesan Drama

Abstract: In this new era that full of technologies and science, the role of mass media especially television is very important to the society. As we know, mass media is a wide nature and will give the big impact to society especially teenagers through a good dakwah. In fact television is a phenomena that has a potential as a medium of dakwah, many efforts and initiative to deliver dynamic message of Islam. This study is firstly, to analyse Islamic values through drama in the aspect of story, presentation and appropriateness as a medium of dakwah from the Quran and Hadith point of views. Secondly, to identify the audience opinion on the impact of drama. Lastly, to suggest the appropriate mechanism in producing drama that have the message of Islam (dakwah). So, this study used the methodologies of analysis to acquire

DAKWAH IN DRAMA: ROLE AND IMPACT DRAMA NUR IN TV3 AMONG FIRST YEAR STUDENT IN FKP

feedback and evaluate from the audiences. The result of the study shows that these drama series had implicitly and explicitly delivered the Islamic values based on the Quran and Hadith. Keywords: Mass media, Role of Television, Impact of Television, Islamic Values, Impact of Drama Introduction Dakwah comes from word da’a which is calling to something. Some terms are used in English words refer to dakwah which is

ْ ‫َولْتَ ُكن ِمن ُك ْم أ َُمةً يَ ْدعُو َن إِ ََل‬ ‫اْلَ ِْْيَو ََي ُْم ُرو َن‬ ِ ‫ِِبلْمعر‬ ‫ك ُه ُم‬ َ ِ‫وف َويَ ْن َه ْو َن َع ِن املُن َك ِر َوأًولَئ‬ ُْ َ ‫ال ُْم ْف ِل ُحو َن‬

to call, to summon, to invite. For the word dakwah is also call, appeal, bidding, demand,

request,

propaganda,

(Al-Quran, surah Ali-Imran 3:104).

prayer,

supplication, missionary activity. However, the term propaganda not appropriate for dakwah. This is because, dakwah is the activity of persuading and inviting people to pure values while propaganda is more on negative news. In the Islamic view of the

Which means: There should be among the people who call on

virtue,

enjoining

what

is

good,

preventing evil and they are the successful ones.

call is the call for things that can achieve the

Meanwhile, Rasulullah S.A.W in a hadith

goal of wellness. Therefore the propaganda

explains which means:

of Islamiah is an invitation or call for man

Anyone among you who sees evil must

to devote himself to God. Call upon

change with his hands, if he is unable to do

devotion to God will liberate mankind from

it with his tongue and if unable to withstand

all negative or bad values as well as

his heart. That is the weakest of faith.

cultivate pure values in the human soul. In other words dakwah is the attempt to realize the concept of 'amar makruf nahi mungkar' The concept of dakwah is presented in according to what is stated by the Qur'an and the hadith of the Prophet. The Qur'an for example asserts:

(Riwayat Muslim, Syarh al-Nawawi: 52) Art is a medium that has a very important role in the implementation of Islamic dakwah because the media has a charm that can impress the hearts of the listeners and the audience. Seeing such a reality then arts has an appropriate role so that, it can invite the audience to enjoy and run the contents contained in it. Art can be used as a dakwah

DAKWAH IN DRAMA: ROLE AND IMPACT DRAMA NUR IN TV3 AMONG FIRST YEAR STUDENT IN FKP

media because the poem emanated by

messages or teachings especially the moral

dakwah that to be art as a medium to preach.

teachings of the audience.

Lately, several artistic and cultural groups seems to be it is role in the spread of Islam such as groups of ‘dangdut’, music collections, drama, ‘wayang kulit’ and so on.

If the previous Islamic television suggests had been extra widely reachable than film production from overseas countries such as Indonesia for instance thru dramas such as Doaku Harapanku, which was starred by

Drama is one of the most influential

means of Indonesian singer and actor,

mediums to deliver a message to the

Krisdayanti in 2007. The modern-day

community. According to Aristotle, drama

dramatic Islamic drama can be viewed as a

is originated from intuition of imitation.

style following the extraordinary reception

Early sample of drama can be traced again

from the audience. This series of drama has

to Greece, with completely happy endings

acquired the remarkable response from both

which is comedy and sad endings which is

Indonesia and Malaysia for the consecutive

tragedy. Aristotle placed tragedy as a

two seasons. This drama is famous due to

structure of art above comedy. The inner

the fact it is content now not solely brings

content material of tragedy is it is potential

the audience to discover the life tales they

to purge the thoughts of pity and fear.

choose to emerge as factors of love, disaster

Television drama (TV) makes it handy for

in family, but are noble values and have a

all of us watching it to recognize the

recommended effect on the human beings

message they favour to deliver as it

who watch it. The Islamic film drama

combines numerous technical factors such

received a good response from the

as video and audio assist when broadcast.

community and it can be said that this

Thus, the existence of television is

drama can be a phenomenon because many

appropriate for sure events to existing a

of

message to all community. Drama is an

additionally been racing to broadcast

artificial human life performed on stage.

Islamic fashion drama. This is because the

Looking at the drama, the audience seemed

television stations prefer to pursue the best

to see events in the community. Sometimes

possible

the conflicts presented in the drama are the

television stations as properly as want to

same as the conflicts that happen to

attempt something new in accordance to

themselves. Drama plays actually contain

demands and desires from the audience.

nearby

television

ratings

stations

compared

to

have

other

DAKWAH IN DRAMA: ROLE AND IMPACT DRAMA NUR IN TV3 AMONG FIRST YEAR STUDENT IN FKP

Thus, electronic media such as television

influence on young adults is at a moderate

are among the most effective mediums to

stage which depend on the usage of the

carry out this dakwah activity (Ab. Aziz

media. Therefore, the need of broadcasting

2001) and drama is one of the genres and

academic contents is imperative due to the

among the awards of God that can be used

fact the audience’s behaviour or Akhlak

as an effective dakwah approach in the

relies upon on their influence from the

community for having a large audience. In

programs and time spent staring at

addition, the elements in drama are quite

television.

effective in raising awareness to the community (Dusuki Ahmad 2011). Among the elements include good script, roleplaying character, storyline that creates sense a conviction and so on.

our country’s TV began to show a tendency in displaying Islamic-oriented stories and drama, Islam is described through the use of

Our community is exposed to social illnesses due to uncontrolled or limitless publicity to media. Serious social troubles in the development of youth arose from the existence of negative materials from entertainment magazines which is local or the

(Sinar Online) the rise of drama and film on

Islamic background. Through this kind of

Problem Statement

international,

According to Hilmi Takiuuddin A.L 2014

entertainment

newspapers, VCDs, TV, radio and the internet (Ab Halim Tamuri & Zarin Ismail, 2004). Abdullah Sulong and Mawaddah Abdullah (2010) specified the factors from media electronics provide massive enter of immorality to students, which are broadly speaking on the content displayed, without inappropriate television personality look and lack of supervision from parents. However, as referred to by using Ahmad Munawar Ismail and Mohd Nor Shahizan Ali (2011) in their findings; the media

hijab, dressing, clothes that cover the aurat. A script full of Quranic words, that theme of conviction other than filming made with the background of the holy places of Islam which is mosque and holy city. Even though people fully support efforts and initiatives to produce Islamic film and drama but in reality it is necessary to realize that the production of Islamic genre production is not something that can be made only on the basis of name nor profit or in other words is not merely pleasure. In 2009, broadcasting station Media Prima through TV3 was broadcast Islamic drama that ever got extraordinary welcome from audience through Malay drama Nur Kasih. This drama not only watched by Muslim people but also from other background. Nur Kasih drama is a drama of Islamic message

DAKWAH IN DRAMA: ROLE AND IMPACT DRAMA NUR IN TV3 AMONG FIRST YEAR STUDENT IN FKP

broadcasted 26 episodes on TV3. The

Based on records released by the Persatuan

drama is the most influential Islamic drama

Penulis Skrin Malaysia (SWAM), the

and the gets highest rating in the history of

Malaysian television drama industry has

television

television

had trouble getting quality scripts. The

production of local produce with the

weakness of the dialogue spoken by the

highest rating reached 4.3 million viewers.

actor. SWAM President Ismail Ahmad

Although the drama was a drama for the

(2009) said local drama was considered to

Aidiladha Raya broadcast, it still received

be shallow and no longer concerned with

an overwhelming response from viewers

the aspect of beautiful literary language.

with a rating of 1.4 million viewers. This

This affects the spread of local drama

encouraging response not only comes from

abroad. According to him, many free script

the middle and upper ages but also received

writers do not follow the correct script

encouraging response from teenagers.

format. The publisher payment issue to the

broadcasting

However, the increase in government and private

television

stations

today has

provided space for the performance of Islamic celebrations such as Maulidur Rasul, Maal Hijrah, Ramadhan, Hari Raya Aidilfitri and Hari Raya Korban. Most of these plays are family and divine drama series such as ‘Cinta Madinah 1 and 2’ (Drama

Siries

Ehsan’

(Telemovie

Khadijah’

RTM1),

‘Cerekarama

TV3),

(Telemovie,

‘Mencari RTM1),

script author has not been resolved. Some publishers, directors and script writers interesting to produce a dakwah drama. However, there are the weakness that must be addressed so that the drama of the dakwah continues to steady and achieves pure desire in vice versa. The weakness include the script writing aspect.

Research Question 

which is medium to convey dakwah

‘Persantrean Cinta’ (Drama Series, Astro Oasis), ‘Aqso Madina’ (Drama Series, TV9), ‘Diari Ramadhan Rafiq’ (Drama Series, TV3) and others. This proves that the drama of dakwah is also a popular medium of Islam in the country. However, the television station is still faced with a good scripting problem to give impact and instruction to viewers.

What is meant by a dakwah drama Islam?



What the audience opinion on the impact of drama?



What the appropriate mechanism in producing drama that have message of Islam?

Research Objective

DAKWAH IN DRAMA: ROLE AND IMPACT DRAMA NUR IN TV3 AMONG FIRST YEAR STUDENT IN FKP



To understand the concept of dakwah drama as a medium to convey dakwah Islam.



To identify the audience opinion on the impact of drama.



To

suggest

the

appropriate

mechanism in producing drama that have the message of Islam. Literature Review Islam is a perfect religion (syumul) that focuses on all aspects of human life. Allah S.W.T has revealed the Quran that contains the principles and constitution of

‫ص ْف َراءُ فَاقِ ٌع لَّ ْونُ َها‬ ُ َُ‫ال إِنَّهُ ي‬ َ َ‫لَ ْونُ َها ۚ ق‬ َ ٌ‫ول إِنَّ َها بَ َُ َرة‬ ِ ‫ك يُبَِنِي لَّنَا َما ِه َي‬ َ َّ‫ قَالُوا ا ْدعُ لَنَا َرب‬.‫ين‬ َ ‫س ُّر النَّاظ ِر‬ ُ َ‫ت‬ ِ ِ َّ ‫اء‬ .‫اّللُ لَ ُم ْهتَ ُدو َن‬ َ َ‫إِ َّن الْبَ َُ َر ت‬ َ ‫شابَ َه َعلَْي نَا َوإ ََّّن إن َش‬ ِ ِ ِ ُ‫قَا َل إ نَّهُ يَ ُُ و ُل إ نَّ َه ا بَ َُ َرةٌ ََّل ذَ لُو ٌل تُث ْي‬ َ‫س لَّ َم ةٌ ََّل ِش يَة‬ َ ‫س ُِ ي ا ْْلَ ْر‬ َ ‫َر‬ ْ ‫ْاْل‬ ْ َ‫ض َو ََّل ت‬ َ ُ‫ث م‬ ِ ‫وه ا‬ َ ْ‫يه ا ۚ قَا لُوا ْاْل نَ ِج ئ‬ َ ُ‫ت ِِب ْْلَ ِنق ۚ فَ َذ ََب‬ َ ‫ف‬ َ‫َومَ ا َك ادُ وا يَ ْف عَ لُون‬ (Al - Quran. Al - Baqarah 2:68 - 71)

life so that it can be used as a guide for achieving eternal bliss in the world an in the

Means: They said, "Call upon your

hereafter. In the field of dakwah drama, the

Lord for us that He may make plain to us

Quran is an inspiration to the creator in

what it is!" He said, "He says, 'Verily, it is

terms of filling and techniques. Historical

a cow neither too old nor too young, but (it

dramas in the Quran narrate the behaviour

is) between the two conditions', so do what

of the past that can be endorsed by the last

you are commanded. “They said, "Call

generation. For example, Allah SWT has

upon your Lord for us to make plain to us

told the stubborn Israel attitude and fancied

its colour." He said, "He says, 'It is a yellow

to accept the teachings of Tauhid. In surah

cow, bright in its colour, pleasing to the

al-Baqarah verses 68-71, Allah SWT

beholders.' "They said, "Call upon your

recorded a dialogue that shows the attitude

Lord for us to make plain to us what it is.

and character of the children of Israel.

Verily to us all cows are alike, and surely,

‫ول‬ ُ َُ‫ال إِنَّهُ ي‬ َ َ‫ك يُبَِنِي لَّنَا َما ِه َي ۚ ق‬ َ َّ‫قَالُوا ا ْدعُ لَنَا َرب‬ ‫ك‬ َ ِ‫ِي َٰذَل‬ ٌ ‫إِنَّ َها بَ َُ َرةٌ ََّّل فَا ِر‬ َ ْ َ‫ض َوََّل بِ ْك ٌر َع َوا ٌن ب‬ ‫ك يُبَِنِي لَّنَا َما‬ َ َّ‫ قَالُوا ا ْدعُ لَنَا َرب‬.‫فَافْ َعلُوا َما تُ ْؤَم ُرو َن‬

if Allah wills, we will be guided." He [Musa (Moses)] said, "He says, 'It is a cow neither trained to till the soil nor water the fields, sound, having no other colour except bright yellow.' "They said, "Now you have brought the truth." So they slaughtered it though they were near to not doing it.

DAKWAH IN DRAMA: ROLE AND IMPACT DRAMA NUR IN TV3 AMONG FIRST YEAR STUDENT IN FKP

Efforts

Ibn Kathir understood that this verse

to

implement

dakwah

is that the story of Supreme Being SWT on

through drama had long been a part of

the character of the kids of Israel United

Muslims’ creative thinking throughout their

Nations agency like to create God's

history. The various types of dakwah drama

command, in order that Supreme Being

existed in Muslim societies round the world

SWT rewrote their affairs.

notwithstanding this cultural settings and time are often found in these instances:

Dakwah drama could be a drama that serves the aim of diffusing the dakwah

I.

Ancient drama like “wayang kulit” had

message for example the Muslim teachings

been utilized by Indonesian Muslim to

and values. The drama, whether or not in its

unfold

written manuscript or within the sort of a

particularly within the work of the

play or recorded version, ought to serve its

notorious and legendary saints, the Wali

original

delivering smart

Songo of Java. This proven the

steering and preventing quality. This

effectively of the “wayang Kulit” media

purpose can shield the Muslim ethics and

in promoting Islam to the native

adab throughout the method of the drama

individuals notwithstanding their age

production from any components polluting

and cultural background (N.A. Fatah,

verity objective of the dakwah message.

1997). This type of puppet shadow

Dakwah drama will be browse or watched.

show can even be found in several Arab

There, area unit several styles of dakwah

countries

drama existed within the history of Islam

Morocco,Tunisia and Syria. In Turkey,

around the world, be it within the

the puppet shadow show is thought as

geographical area or within the South East

karagos (Abd.Rahman Napiah 1983:

Asia. In fact, a dakwah drama that

38). ii. throughout the Abbasid amount,

communication Muslim values can even be

there was a kind of drama known as al-

found within the Quran and therefore the

Tacziah

hadith. The numerous styles of dakwah

individuals

purpose in

drama in several amount, societies and

II.

the

dakwah

message,

together

practiced

by

with

the

Shi’a

Commemorate the killing of Hassan

cultural settings represent the richness and

and Hussin within the Karbala’ tragedy.

delicateness of Muslim understanding and

The drama was meant to indicate the

values among the Muslim societies across

people objurgate over the murder of the

time and house.

Prophet’s

beloved

grandsons

(Abd.Rahman Napiah 1983: 38).

DAKWAH IN DRAMA: ROLE AND IMPACT DRAMA NUR IN TV3 AMONG FIRST YEAR STUDENT IN FKP

Methodology For

the

which they were really obtained (Salkind,

research

methodology,

the

researcher use the quantitative research method. The researcher use the best methods to fine out the better explanations. To identify the message of the dakwah contained in the drama and explain the reaction of the respondent to the message, the theory and methodology of the analysis are systematically integrated in accordance with the objectives of the study. According to Ahmad Sunawari (2007) the instrument

2011). A sample also is a subset of the individuals in a population, there is (Ariffin & Lambung, 2016)typically data available for individuals in samples. In this research, the population is coming from the USIM’s student and the sample of the researcher only focusing to first year student from Management,

Dakwah and Islamic Counselling,

Islamic

&Religion and Communication in Faculty of Leadership and Management, USIM.

used to identify dakwah messages in

In this questionnaire, five Likert’s scale had

television plays is a content analysis that

been using for respondent choose the

focuses on attention techniques with focus

answer using a scale of 1 strongly disagree,

on writing, visual and conversation units.

2 disagree, 3 not sure, 4 for agree, 5 stand

A population is a group of potential

for strongly agree. Every question can

participants

to

choose one answer only from the listed

generalize the result of study (Salkind,

scale. They have part A, part B and part C.

to

whom

you

want

2014). Besides, a population is all the individuals or units of interest, typically there is not available data for almost all individuals in population (Largest, 2011). Next, population also can be defined as a generally a large collection of individuals or subjects that is the main focus for a scientific query.

Part

Question

A

Demographic Background

B

Implication of Drama

C

Opinion of Dakwah in Drama

Table 1: Part of Questionnaire

In addition, sampling is all about subset of

Result and Discussion

that population and generalizability is the

Demographic

name of the game only when the results can

Part A, is a demographic background which

be generalized from a sample to a

contains gender, age, course, category

population do the result of research have

drama that had been like to watch and aim

meaning beyond the limited setting in

the student like to watch drama.

DAKWAH IN DRAMA: ROLE AND IMPACT DRAMA NUR IN TV3 AMONG FIRST YEAR STUDENT IN FKP

Frequency(F)

Percentage

Romantic

29

24.2

(N=120)

(%)

Dakwah

15

12.5

Male

42

35.0

Documentary

9

7.5

Female

78

65.0

Total

120

100

Total

120

100

Table 4: Category drama The table 4 describe about category drama

Table 2: Gender The table 2 shows the frequency of demographic

from

the

gender

of

respondents. The respondents are 120 student, 42 respondents (35%) from male and 78 respondents (65%) from female.

of respondent. Researcher found that 47 of respondent (39.2%) like to watch comedy drama and this category get the highest respondents. Next, 20 of respondent (16.7%) like to watch mystery drama, 29 of respondent (24.2%) like to watch romantic

Frequency(F)

Percentage

drama. Besides that, 15 of respondent

(N=120)

(%)

(12.5%) like to watch dakwah drama and

19-21 years

112

93.3

the lowest respondent that like to watch

22-24 years

8

6.7

documentary drama, 9 of respondent

120

100

(7.5%)

Total

Table 3: Age Table 3 above describe about the distribution of respondent based on

Frequency(

Percenta

F)

ge

(N=120)

(%)

46

38.3

Age. Researcher found that 112 of

Entertainme

respondent (93.3%) age between 19-21

nt

years old, and 8 of respondent (6.7%)

Spend Time

47

39.2

age between 22 to 24 years old. This

Take Lesson

25

20.8

shows that the majority of respondent

Find

1

8

in this study consist of students were

References

age between 19 to 21 years old.

Total

120

100

Table 5: Aim Watch Drama Frequency(F) Percentage

The table 5 shows about the aim to watch

(N=120)

(%)

drama. Researcher found that 46 of

Comedy

47

39.2

respondent

Mystery

20

16.7

entertainment.

(38.3%)

watch

Besides

drama

that,

47

to of

DAKWAH IN DRAMA: ROLE AND IMPACT DRAMA NUR IN TV3 AMONG FIRST YEAR STUDENT IN FKP

Message Dakwah in Drama

respondent (39.2%) watch drama to spend their time, 25 of respondent (20.8%) watch drama take lesson from drama. The lowest

Bil

Statement Strongly Disagree (%)

Disagree (%)

Neutral (%)

Agree

Strongly Agree (%)

Mean

(%)

0%

1 8%

8 6.7%

41 34.2%

70 58.3%

120 4.50%

Drama must give suggestion to solve the problem according to Islam way .

0%

4 3.3%

7 5.8%

61 50.8%

48 40.0%

120 4.28%

.

.

.

.

.

.

Drama give awareness to audience Message

0%

3 2.5%

19 15.8%

64 53.3%

34 28.3%

120 4.08%

1 8.0%

5 4.2%

14 11.7

64 53.3%

36 30.0%

120 4.08%

3 2.5%

14 11.7%

31 25.8%

40 33.3%

32 26.7%

120 3.70%

aim to watch drama is to find reference, 1 of respondent (8%).

1

religion important

Implication and Impact Drama B il

Statement

1

2

3

Neutral (%)

Agree

Importanc e religion knowledge in my life Be patient with test that comes to me -

0%

3 2.5%

13 10.8%

46 38.3 %

1 8%

2 1.7%

11 9.2%

-

-

Can

0%

0%

give

5

Always strive in every test Can provokes negative think

10 8.3%

self

before

Disagree (%)

Strongl y Agree (%) 58 48.3%

Mean

54 45.0 %

52 43.3%

120 4.28 %

-

-

-

-

5 4.2%

23 19.2%

41 34.2 %

51 42.5%

120 4.15 %

3 2.5%

16 13.3%

40 33.3%

28 23.3%

35 29.2%

61 50.8 % 30 25.0 %

120 4.15 % 120 3.13 %

for me 4

in

Strongly Disagree (%)

awareness

Islamic

(%)

17 14.2%

Table 6: Respondent Data Based on Impact Drama

build

a

family 2

120 4.33 %

3 4

5

dakwah in drama can share with others 6

Drama dakwah cannot show the

Based on result in the question shown the impact drama were recorded the highest percentage rate 58 respondent (48.3%) agree that the implication and impact dram Nur is the importance religion knowledges in my life. The lowest percentage 17 of respondent (14.2%) strongly agree that drama can provokes negative think.

negative action

Table 7: Respondent Data Based on Message Dakwah Based on result in the question shown the message dakwah in drama were recorded the highest percentage rate 70 of respondent (58.3%) strongly agree that message dakwah in drama is Islamic religion important in self before build the family. While the two message dakwah in drama were recorded a similar rate at 64 respondents (53.3%) agree that drama give awareness to audience and message dakwah in drama can share with others. The lowest percentage 3 respondents (2.5%) strongly disagree that drama dakwah cannot show the negative action.

DAKWAH IN DRAMA: ROLE AND IMPACT DRAMA NUR IN TV3 AMONG FIRST YEAR STUDENT IN FKP

Conclusion In conclusion, to make dakwah drama the director should refer ulama’ first to direct the dakwah drama for make sure the religion knowledges does not seen despicable. Based on this research, the researcher already discussing the concept of dakwah drama, the implication and effect drama Nur cause the message dakwah in drama effectiveness or not. From the results of this study have shown that the main implication and effect drama is always strive in every test. While, the main message dakwah in drama is Islamic religion very important in self before build a family. This research suggests that the director, publisher of drama should refer the ulama’ first before direct and publish a dakwah drama for make drama gives a good impact to audience. The researcher hope this research give more lesson to others in dakwah drama and will help other people to review for research in future. Lastly, it can also give some knowledge and benefits to others. References: Abdullah, A. M. (2014). The Message of Dakwah in Television Drama on Egyption TV Channel 1 Mesej Dakwah Dalam Drama dalam Saluran 1 TV Mesir, 6(1), 13–24. https://doi.org/10.5895/ijwas.2014.02 Ariffin, Z., & Lambung, U. (2016). The Islamic value in Malaysian television drama on Channel 1.

Salkind. N. I (2014), Exploring Research: England: Pearson

Sinar Online, Ahmad Lufi Hilmi Takiuddin (4 Jan 2014)

Ursa Reja, K.I. (2003). Open-ended vs Close ended questions in Web Anulka Ferliguj and Andrej Mrvar (Editors), 161

DAKWAH IN DRAMA: ROLE AND IMPACT DRAMA NUR IN TV3 AMONG FIRST YEAR STUDENT IN FKP

The Revert Muslims’ Problems and Challenges after Conversion: A Study Persattuan Kebajikan Islam Malaysia and Hidayah Centre Foundation Kuala Lumpur Fatin Farhanah bt Mohammad Mohlas, Dr. Mashitah Sulaiman 1

Fatin Farhanah bt Mohammad Mohlas, Dakwah and Islamic Management, Faculty Leadership and Management and Universiti Sains Islam Malaysia

2

Dr Mashitah Sulaiman, Faculty Leadership and Management and Universiti Sains Islam Malaysia

Abstract: This scientific study aims to find out and examine the problem and challenges after conversion: A Study at Persatuan Kebajikan Islam Malaysia (PERKIM) and Hidayah Centre Foundation (HCF) Kuala Lumpur. The researcher conducted a study by using a qualitative approach which is involved interview session only. An interview session was chosen as a way of getting data and responding to the raised issues. Some Muslim reverts and staff from PERKIM and HCF were selected to conduct an interview session. Based, on this research, many problems and challenges are faced by Muslim reverts such as language problems, relationship with family, acceptance of family and friend and others. The future researcher must make a research and understand deeply first before choose a topic for studies so that it is easier to handle an interview session.

Keywords: Muslim revert, Problems, PERKIM, HCF. Abstrak: Kajian ilmiah ini bertujuan bagi mengetahui dan mengkaji tentang masalah dan cabaran Muallaf selepas memeluk Agama Islam: Kajian di Persatuan Kebajikan Islam Malaysia (PERKIM) and Hidayah centre Foundation (HCF) Kuala Lumpur. Sebahagian Muallaf dan Pegawai di PERKIM dan HCF telah dipilih untuk melakukan sesi temubual. Sesi temubual telah dipilih sebagai cara untuk mendapatkan data serta menjawab persolan

THE REVERT MUSLIMS’ PROBLEMS AND CHALLENGES AFTER CONVERSION: A STUDY PERSATUAN KEBAJIKAN ISLAM MALAYSIA AND HIDAYAH CENTRE FOUNDATION KUALA LUMPUR

yang dibangkitkan. Hasil dari kajian ini mendapati bahawa terdapat pelbagai masalah dan cabaran yang dihadapi oleh saudara seislam kita selepas memeluk Agama Islam. Berdasarkan kajian ini, banyak masalah dan cabaran yang dihadapi oleh saudara baru antaranya ialah masalah Bahasa, penerimaan keluaraga dan Kawasan-kawan serta banyak lagi. Para Pengkaji akan datang harus melakukan kajian dan memahami isu dengan lebih mendalam sebelum memilih topik untuk dikaji supaya ia akan memudahkan para pengkaji melaksanakan temu duga. Kata Kunci: Saudara Baru, Masalah, PERKIM, HCF. Introduction In context of the plural society in Malaysia,

witness that Prophet Muhammad is the final

Indian and Chinese new Muslim or other ethnic

Messenger of Allah SWT.

group who embrace to Islam are refer to term as

When Allah SWT open the non-

“converts” by the Malay community (Anwar

Muslims hearts to make a conversion to Islam,

Puteh et al,. 2014). In Islam, it is called

it is good news and praise to Allah. The Muslim

as“Muallaf”. According to encyclopedia of

convert must prepare mentally and physically to

Islam, word of Muallaf took from Arabic

face all challenges and obstacle after conversion

Qulūbuhum’ which

(Mohd Nizam Sahad et al., 2013). Allah SWT

means “those whose hearts are won over” or

already mention in the al-Quran, Surah al-

“those hearts that need softening. It can be

Ankabut verse 1-3; Alif Lam Mim (these letters

simplified that converts, Muallaf, new brothers

are one of the miracles of the Quran and none

and sisters are the same. They are slowly in love

but Allah [Alone] knows their meanings). 2. Do

with accepting Islam by pronounced two

people think that they will be left alone because

kalimah syahadah (The Muslim testimony of

they say: “We believe,” and will not be tested.

faith) as a symbol authorization as Muslim.

3. And We indeed tested those who were before

Pronounced kalimah syahadah is to declare that

them. And Allah will certainly make (it) known

I bear witness that there is no god to be

(the truth of) those who are true, and will

worshipped except Allah SWT and I bear

certainly make (it) known (the falsehood of)

language

‘Al- Muallafa

2

THE REVERT MUSLIMS’ PROBLEMS AND CHALLENGES AFTER CONVERSION: A STUDY PERSATUAN KEBAJIKAN ISLAM MALAYSIA AND HIDAYAH CENTRE FOUNDATION KUALA LUMPUR

those who are liars, (although Allah SWT knows

This situation is similar in terms of

all that before putting them to test).

marriage, Muslim people may only marry with

There are many problems that facing by

other Muslims and prohibited to marry with

the Muslim converts after their conversion to

non-Muslim and it is the legal provisions that

Islam (Sayyid Buhar Musal Kassim et al., 2013).

mentioned in Islamic Family Law (al-

For the new brothers and sisters who are just

Qaradawi, 2005).

learning and not even know the differences

There is so important to help in solving

between fact and opinions, might be problems to

the problems and issue that faced by Muslim

them. Obstacles and problems are normally

converts. In the same time, it also can help the

found on the path of person that new in Islam

misunderstanding about Islam in the eyes of

(Sookhdeo, 2014). There are many reasons that

Muslim and Non-Muslim. This is can be proven,

could happen to our new brothers and sisters

every Muslim convert that make a conversion to

after the conversion into Islam such as lack of

Islam make a true choice and will never be cause

Islam

of

for regret at all (Sayyid Buhar Musal Kassim et

environment and surrounding (Sayyid Buhar

al., 2013). In each problem must have a right

Musal Kassim et al., 2013).

solution and choose Islam as your guideline in

knowledge,

negative

impact

Moreover, the attitude of Malaysian

your life is a correct decision.

society that concern with their advantages and

Literature Review

interests. This is one of the reasons of group

Revert Muslim

Chinese faced the challenges after being

The Muslim convert is one of Muslim’s

Muslim. In Chinese people opinions, once

responsibility to guide and teach about Islamic

converted their belief to Islam, the attraction

religion. The understanding on Islam is one of

from own people such as Buddhist, Taoist,

important thing that should be more intention.

Confucius or even Christian become less favors.

However, it should be highlight that not all

Chinese people think that Islam is a religion of

Malay people are Muslim. This is because of

Malay. Non-Muslim who have an intention to

apostasy and herecy (Seng, 2009). According to

convert their religion to Islam, they must

(Bosworth et al., 1993) the term of “Muallaf”

prepare and think all the terms and risks. For

means those who are changed from the past

example, the changes of identities, nature,

religious to Islam and become Muslim.

culture of foods, games, celebration and so on

“Muallaf”words come from the Arabic ‘al-

(Syarul Azman et al., 2016)

Muallafa Qulubuhum’ and the meaning of this 3

THE REVERT MUSLIMS’ PROBLEMS AND CHALLENGES AFTER CONVERSION: A STUDY PERSATUAN KEBAJIKAN ISLAM MALAYSIA AND HIDAYAH CENTRE FOUNDATION KUALA LUMPUR

words is “those whose hearts are gained over”

sociology are thinking to find a solution for this

or those hearts that need of softening. The time

problem, because how the scholars define a very

period utilized to these former opponents of the

detail and abstract about personal religion

Prophet Muhammad who are stated to have been

experience and process of change? In early 20th

settled to the purpose of Islam by way of gifts of

century several scholars and academics in the

hundred or fifty camels from the Prophet

major of psychology come out with several

Muhammad’s share of the spoils of the fighting

definitions, approaches and typologies of

of Hunayn, after Prophet Muhammad forces had

conversion, the academics trying to include the

crushed the Hawāzin union, and which were

variety in religious tradition (Paloutzian et al.

divided out at the al-Dijrana. The list protected

1999).

the Meccan Leader Abu Sufyan and his sons

The first person that write and think

Mua’wiyya and Yazid a range of Bedouin chiefs

about conversion was Edwin Starbuck. The

from the tribes of Western Arabia (Abdul

purpose of exist conversion is mainly as the

Ghafar et al. 2012). Allah already stated in

solution to psychology crisis. The moment the

Quran in Surah Al-Tauba: 60 which means:

individual convert to Islamic religion, the issue

“Zakat is for: the poor, the destitute, those who

was settled and new version of self would

collect it, reconciling people’s heart (Muallaf),

appear. This new self-included “a sense of

frees slaves, spending in the way of Allah, and

integrity,

travelers. It is legal obligation from Allah. Allah

(Paloutzion, R. (2014). Albert Coe and James

is all knowing, all wise”. As a result, almost all

Pratt more focuses on process. Coe focus on the

the Islamic scholars admit that non-Muslim as a

moment of conversion or “event” and it is

part of Muallaf as a method to persuade non-

related to process of growth (Kok, 2016).

Muslim to convert and embody Islam.

According to Coe and James Pratt, conversion is

Conversion

self-comprehension, self-reconstitution in that

Conversion is known as “a change or jump from

one adopts or finds a new self (Hood, Hill and

one world – view to another as a conclusion of

Spilka, 2003).

entirety and

personal

harmony

imbalance or breakdown of the existing one. It Pertubuhan Kebajikan Islam Malaysia

is related with both the individual and the social

(PERKIM)

To define the definition and meaning of conversion is not easy task. Many scholars and

The Malaysian Islamic Welfare Organization

scientific disciplines like psychology and

(PERKIM) is an active and popular organization

4

THE REVERT MUSLIMS’ PROBLEMS AND CHALLENGES AFTER CONVERSION: A STUDY PERSATUAN KEBAJIKAN ISLAM MALAYSIA AND HIDAYAH CENTRE FOUNDATION KUALA LUMPUR

in

Malaysia.

non-governmental

establishment of this institution is to build new

organization that handle welfare activities and

and good relationship between different ethnic

spread da’wah to all brothers and sisters without

communities and different religion background.

looking at race and religion (Anuar Puteh et., al

It is also a Centre to help and gather new

2014). Late Tunku Abdul Rahman Putra Al-haj

brothers.

was

Welfare

institution is more focuses on group of society

Organization in Bahasa known as Pertubuhan

especially to Muslim Converts who need

Kebajikan Islam Malaysia (PERKIM). Besides,

guidance in many aspects such as new

Tunku Abdul Rahman, there are few peoples are

temporary shelter. Hidayah Centre Foundation

become a founder of PERKIM such as Tan Sri

was officially registered under the Department

Mubin Shepard,Tan Sri Muhammad Yusof

of Legal Affairs in the Prime Minister’s

Ibrahim, Ustaz Muhyiddin Musa, Haji Ibrahim

Department in 29 February 2012 ( Hidayah

Ma and Tan Sri S.O.K ubaidullah (Nor Fadzila

Centre, 2015).

a

It

founder

is

of

Malaysian

The

1999).

objective

of

this

Islamic

The vision of Hidayah Centre This organization was registered on 19

Foundation is to become the excellence of a

August 1960. Tunku was appointed as an

non-governmental organization in outreach and

advisor

this

get a full support of new brothers. Mission of

organization and elected as President until 1989.

Hidayah Centre is to share all the Islamic

Position of women in PERKIM known as

messages to the community and give a full

female division that equivalent with PERKIM

support to new brothers that still lack of Islamic

parts (Perkim.net 2018). The aim of the

knowledge.

establishment is to spread Islam to non-Muslim

muaalaf”, is a slogan of HCF Foundation.

specifically to those who do not interest or

The Problems of Muslim Reverts after

embrace to any religion. It is also to serve and

Conversion

help new Muslim reverts in enhance their

Muslim revert faced many challenges and

knowledge in Islam and help them in solving

problems after conversion to Islam either visible

their problems and challenges after conversion

or invisible, mental or physical (Sayyid Buhar

(Anuar Puteh et., al 2014).

2013). There are some problems that facing by

Hidayah Centre Foundation

Chinese Muslim converts after conversion to

In 2005, Hidayah centre Foundation (HCF) was

Islam. These problems are similar to another

established in Malaysia. The purpose of

Muslim converts in Malaysia. If this problem is

after

the

establishment

of

5

“Sampaikan

Islam,

Santuni

THE REVERT MUSLIMS’ PROBLEMS AND CHALLENGES AFTER CONVERSION: A STUDY PERSATUAN KEBAJIKAN ISLAM MALAYSIA AND HIDAYAH CENTRE FOUNDATION KUALA LUMPUR

not resolved by the authorities, it can give

lack in many aspects that lead negative

negative effect in invisible feelings and emotion

comment or feedback and give an effect to

from time to time either before, during or after

Muslim convert to accept Malay culture (Syarul

conversion. According to Suhaila Abdullah

Azman 2016). One of the factor to attract people

(2006) the new place of residence, having

embrace Islam is have a good identity or culture

cultural shock after conversion, exchange of

(kasimin 1985).

identity which is from Chinese to Muslim, the

Based on Syarul (2015), mentioned that

impact of being labelled as mu’allaf, aqidah of

the level of understanding of Chinese converts

Muslim converts still weak and need assistance

towards problem’s above is moderate mean

to guide them, misunderstanding of Islam,

2.85. Meanwhile the acceptance of Chinese

ignored by non-Muslim family, scared of losing

converts is also moderate mean of 2.75. It can

identity of previous religion, confusion of

conclude that the understanding and acceptance

converting to Islam, automatically becoming

of Muslim convert toward Malay culture is

Melayu, loss of jobs after convert to Islam

moderate mean so that the authorities or Muslim

religion, feeling not confident and shy when

itself must explain the actual culture of Malay or

with Muslim community,

Muslim culture.

Moreover, Muslim convert will feel of

The Way to Spread Dakwah to Non-Muslim

isolation after make a conversion of religion

There are many ways to spread da’wah such as

which means Muslim convert are in between

Street Da’wah by communicate face to face,

two different world, they no longer suitable in

which is required of specific place and time. In

previous life and at the same time did not find

addition, when the information technology (IT)

any place in Muslim world. It can takes vary

appear, the way of communication changed.

long of time to find a new place that comfortable

There are three types of (IT) namely, computers,

and suitable for Muslim reverts, many different

software and Internet. The way by using

factors that faced by Muslim revert during find

information technology to spread the da’wah is

a new place in new religion (OnIslam.Net,

effective and efficient in this technological era

2014).

due to the time of communities spending in Besides that, practice the Malay culture

social media (Nurdin Rusli, 2013).

by Muslim covert is one of the challenges and

The presence of new IT gives many

problems after conversion. By making an

positive effects which people can gain more new

observation and stories that Malay Muslims are

friends, business partners and old friends

6

THE REVERT MUSLIMS’ PROBLEMS AND CHALLENGES AFTER CONVERSION: A STUDY PERSATUAN KEBAJIKAN ISLAM MALAYSIA AND HIDAYAH CENTRE FOUNDATION KUALA LUMPUR

without any obstacle (Kraut 2002). In this new

new Civil Society against Society and Islamic

era, social media has been widely used by

religion (Iran herman, 1998). Moreover,

community to spread the knowledge specifically

In

Malaysia

Islamic

for Islamic knowledge and purpose. Based on

conversion are common daily activity. But

Davis (1989), mentioned that Muslim can use

Muslim converts faced some problems after

social media as a platform to spread Islamic

conversion to Islam. These problems are

knowledge by communicate in particular way

happened due to many reasons such as lack of

and ease to access. By using social media, it also

knowledge, realization and negative impact of

can strengthen the relationship known as

surrounding. Islamic conversion is voluntary

Silaturrahim. As a result, the strengthen and

ruhani in acceptance of Islamic faith. It could be

capability of social media may increase the

done by non-Muslim privately or publically by

impact of da’wah toward Muslim or Non-

pronounced the kalimah shahadah (Sayyid

Muslim.

Buhar Musal Kassim et al., 2013). As a Muslim, assist and help Muslim revert are the one of

Metodologi

responsibility to keep revert on track.

This study makes a significant towards

The important aspect of Muslim convert

understanding the problems and challenging

understanding about Islam should be more

that occur to Muslim reverts after conversion. In

emphasize. Islam is popular synonymous with

this research, it is more specifically study on

the Malay community. Thus, this research

Muslim reverts problems in PERKIM or

focuses on Chinese converts understanding

Hidayah Foundation.

about Malay community culture (Syarul Azman

In addition, this research discusses some

Shaharuddin 2016). However, it should be

issues and problems of converts among Chinese

emphasized, not all Malays people are Muslim.

in Malaysia. This paper aims to identify the

This is one of the problems and challenging

issues and problems faced by the Chinese

faced by Muslim revert after conversion.

converts and the process of helping and

According to Larget (2011), a population is

handling them. This paper requires process,

all the devices and individuals of interest;

efforts and strategic planning to approaches

typically, there is not on hand facts for almost

these converts to help them cope with the issues

all individuals in a population. A population is a

and problems (Syarul Azman et al., 2016). One

group of conceivable participants to whom you

of the researches that related to the Chinese

want to generalize the result of research

revert is study of value, predictability of Chinese 7

THE REVERT MUSLIMS’ PROBLEMS AND CHALLENGES AFTER CONVERSION: A STUDY PERSATUAN KEBAJIKAN ISLAM MALAYSIA AND HIDAYAH CENTRE FOUNDATION KUALA LUMPUR

(Salkind,2014). Next, population also can be

The nature of data is depending on technique

described as a normally a large collection of

that be used by the researcher. For collecting

individuals or objects that is the essential center

data, it is necessary to choose a right technique

of attention for scientific query.

to get a quality and relevant data. In this

According

to

Hungler

research, the researcher will use the qualitative

(1999:37), refer to the population as a mixture

method in order to get the data collection. How

or totality of all the objects, subjects or

the researcher will get the quality data is through

participants

of

interview session. The procedure is the

defines

researcher will use a semi structured interviews

population as the total numbers of devices from

also known as focused interviews. This concept

which facts and data can be collected such as

allows

individuals, artifacts, activities or organizations.

interviewee to add more information or

Based on Burns and Grove (2003), mentioned

knowledge that related to this research. The

population is when all the elements that meet the

researcher chooses this method because it gives

centre point to complete the study.

the freedom to probe the interviewee to explain

that

specifications.

Polit

conform Parahoo

and

to

a

(1997)

set

the

researcher

to

encourage

the

Larget (2011) defines sampling is a

more about this issue. The researcher will call

subset of the individuals in population; there is

PERKIM and Hidayah Centre Foundation to

commonly data available for individuals in

make an appointment to set an interview

samples. In the other words, sampling is a

session. Normally, the researcher will send an

process of selecting sample from a particular

email to set an appointment with officer and

group or population to become a sample or

Muslim revert.

respondent for predict the outcome or results.

Results

The larger the sample, the better result you can achieve in the end of this research.

The

In this research, the population is coming from

Informant

Demographic

Background

of

The

all the community at PERKIM and Hidayah foundation Centre and the sample only focus on four officers with seven reverts at Pertubuhan Kebajikan

Islam

Malaysia

and

Hidayah

Foundation Centre. The collection of data is a paramount significance in the conduct of study.

8

GENDER FREQUENCY

PERCENTAGE

MALE

2

20%

FEMALE 5

80%

TOTAL

100%

7

THE REVERT MUSLIMS’ PROBLEMS AND CHALLENGES AFTER CONVERSION: A STUDY PERSATUAN KEBAJIKAN ISLAM MALAYSIA AND HIDAYAH CENTRE FOUNDATION KUALA LUMPUR

Demographic of Informants by Gender NEW

FREQU

BROTHER

ENCY

Hindu to Islam.

PERCENTAGE Informant 5

(YEARS) 1-5 YEARS

2

40%

6-10 YEARS

3

60%

TOTAL

5

100%

Informant 6

Informant 7

Muslim revert

First group know the

Islam community look

is Non-Muslim

basic of Islam before

at the Muslim convert

are back to

converts. Second

as a second class of

their fitrah.

group is do not know

society in Islam

the basic of Islam.

Discussion

Demographic of Informants by experience new

Concept of Muslim reverts

brothers (years)

It shows the similarity in study of

The researcher used thematic analysis to

(Paloutzian et al.1999) about Psychology of

emphasizes,

religious

examining,

pinpointing

and

Conversion

and

Spiritual

recording patterns of data. According to (Braun

Transformation. The studies documenting to

V and Clarke V, 2006), This analysis also a

define the actual meaning of conversion. This is

foundational technique that wanted to be

not easy task because many scholars and

described and defined to solidify its vicinity in

scientific

qualitative research. It permits for adaptability

thinking to find a solution for this problem. The

in the researchers’ choice of theoretical

reason is how the scholars to define a very detail

framework.

abstract about personal religion experience and

Theme

Informant

Informant

Informant

1

2

3

Informant 4

discipline

like

psychology

are

process of change. As we can see that all the

Muslim

Based on

Based on

I4’s opinion

informants give different meaning of Muslim

reverts is

her

her

about Muslim

the lucky

experience,

opinion,

revert

reverts based on the personal experience and

and

Muslim

said

nowadays are

chosen

reverts life

knows

quite

of

one by

become

more

challenging

Muslim

Allah.

more

about the

and the

study of (Muhamat R, Puteh A & Tan, 2013).

discipline

beautiful

teacher that

after make

of Islam.

teach Muslim

The research is discussed about Muallaf

Concept

revert

that

emotions. Moreover, it also shows the similarity in

a decision

revert must be

(Muslim revert) are those changed the previous

to convert

more

from

understanding.

religion to Islam religion and become a good

previous

Muslim. This is related to Informant 5 said that

religion

Muslim revert is Non-Muslim are back to their

which is

fitrah. 9

THE REVERT MUSLIMS’ PROBLEMS AND CHALLENGES AFTER CONVERSION: A STUDY PERSATUAN KEBAJIKAN ISLAM MALAYSIA AND HIDAYAH CENTRE FOUNDATION KUALA LUMPUR

Conclusion

Bosworth, C.E., Donzel, E. Van Heinrichs, W.P. & Pellat, C.H. (1993). The Encyclopedia of Islām. New Edition. Volume VII. . New York: Leiden.

Based on this research, many problems and challenges that faced by new brothers and sisters are really happened in reality. This issue is so

Hood, R. H. (2009). the Psychology of Religion. New York & London : the Guilford Press.

important to Muslim in the world to help the Muslim reverts solve the problems by approach

Kok, N. (2016). Religious Conversion compared. Leiden University .

with using soft method. The Muslim reverts need Muslims help. Muslims have to change the perception of Muslim reverts is second class of

Mohd Nizam Sahad, siti aishah Chu Abdllah, Suhaila Abdullah. (2014). Malaysia New Reports on muslim Converts "issue : A study on Malaysiakini". Universiti Sains Malaysia.

Islam community. As a Muslim, be an example through attitude, behavior and personality can attract more Non-Muslim people to convert to Islam.

Paloutzian, R. (2014). Psychology of Religious Conversion and Spiritual Transformation. In: L. Rambo and C. Farhadian, ed., The Oxford Handbook for Religious Conversion. New York & Oxford: Oxford University Press.

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Sayyid Buhar Musal Kassim, Mohd Syukri Yeoh Abdullah & Zawiyah Baba . (2013). A survey of problems faces by converts to Islam in Malaysia. Universiti Kebangsaan Malaysia.

Al-Qardawi. (2005). Fatawa Qaradawi (alQaradawi's Fatwas. Selangor:Crescent News, Sdn.Bhd.

Seng, A. (2009). Murtad: Jangan Pandang Sebelah Mata (Apostasy: Do not Look in One Eye). Kuala Lumpur

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Syarul Azman shaharuddin, A. h. (2016). Malay Culture in Chinese Muslim Newly Convert (Muallaf) Perspective: Selangor Case Study. MCSER Publishing.

Anwar Puteh, Abdul Ghafar, Razaleigh Muhamat, Badlihisham Mohd Nasir & Yusmasayu Abdullah . (2014). Komitmen Pertubuhan Kebajikan Islam Malaysia (PERKIM) dalam mengurus saudara baru warga asing. Universiti Kebangsaan Malaysia. 10

Kepentingan Kursus Pra-perkahwinan Islam terhadap golongan Orang Kelainan Upaya (OKU) Pekak di Malaysia Hadizah binti Noorden1 , Mohd Azmir Mohd Nizah2 1

Hadizah binti Noorden, Da’wah dan Pengurusan Islam, Fakulti Kepimpinan dan Pengurusan, Universiti Sains Islam Malaysia 2 Mohd Azmir Mohd Nizah, Pusat Pengajian Teras, Universiti Sains Islam Malaysia

ABSTRAK Orang Kelainan Upaya (OKU) pekak merupakan golongan yang tidak asing dalam kategori OKU di Malaysia. Terdapat pelbagai pihak NGO yang memperjuangkan hak-hak golongan ini untuk mendapat kesamarataan sama seperti golongan normal. Namun sejauh mana golongan OKU pekak ini diberi pendedahan berkaitan ilmu perkahwinan (ilmu munakahat) bila mana sangat sedikit kursus pra-perkahwinan yang dianjurkan khusus untuk golongan OKU pekak ini. Hal ini demikian kerana, timbulnya kes penceraian yang terjadi kepada golongan OKU pekak ini yang mana mereka sendiri tidak memahami konsep talak, ruju’, fasakh itu sendiri disebabkan tidak menghadiri kursus pra-perkahwinan yang khas untuk golongan pekak. Artikel ini membincangkan pendedahan berkenaan kursus pra-perkahwinan bagi golongan orang kelainan upaya pendengaran iaitu orang pekak untuk mendapatkan pendedahan berkaitan ilmu munakahat sama seperti golongan normal. Di dalam kajian ini, pengkaji telah menjalankan kajian berdasarkan 3 objektif penting iaitu mengkaji perbezaan kaedah pengajaran kursus di antara golongan OKU pekak dan golongan normal, mengenal pasti sejauh mana kefahaman OKU pekak yang menjadi peserta dalam kursus pra-perkahwinan berkenaan ilmu munakahat dan terakhir mengenal pasti cabaran yang dihadapi oleh golongan asatizah dalam memberi pendedahan berkenaan ilmu munakahat kepada golongan OKU pekak dalam kursus praperkahwinan. Di dalam kajian ini, pengkaji menggunakan kaedah kualitatif iaitu kaedah temu bual

dengan menemu bual ahli jawatankuasa Persatuan Orang Pekak Islam Malaysia

(PRISMA) dan individu yang terlibat dalam dakwah bagi golongan orang pekak selaku responden dalam mencapai objektif kajian ini di samping melakukan rujukan perpustakaan. Data-data terkumpul dianalisis secara deskriptif dan teliti bagi mencapai objektif kajian. Kata kunci: Orang Kelainan Upaya (OKU) pekak, kursus pra-perkahwinan Islam, kesedaran, pendedahan

KEPENTINGAN KURSUS PRA-PERKAHWINAN ISLAM TERHADAP GOLONGAN ORANG KELAINAN UPAYA (OKU) PEKAK DI MALAYSIA

PENGENALAN Hidup berpasangan itu merupakan fitrah

mana penghayatan dan kefahaman ilmu

semula jadi yang telah dijadikan oleh Allah

perkahwinan bagi individu kelainan upaya

s.w.t. Allah menciptakan fitrah hidup

lebih-lebih lagi bagi golongan OKU pekak

berpasangan

yang

pada

makhluknya

tanpa

mana

luaran

fizikalnya

tidak

mengira warna kulit, kedudukan pangkat,

menampakkan sudut kekurangan sehingga

jantina malahan orang kelainan upaya juga

individu pekak ini disuruh melontarkan

mempunyai

kata-kata

fitrah

untuk

hidup

yang

jelas

menunjukkan

berpasangan. Hal ini demikian dapat

kekurangan mereka. Golongan OKU pekak

dibuktikan pada dalam surah Ar-Rum ayat

merupakan golongan yang mempunyai

21, Allah berfirman :

halangan dari segi mendengar dan bertutur,

ۡ ۡ ‫َوِم ۡن ءَايـَٰتِ ِهۦۤ أَن َخلَ َق لَ ُكم ِم ۡن أَن ُف ِس ُك ۡم أَزَوٲجا‬

ۡ ۡ ۡ ۡ ِ ِِ ‫ۡي بَينَ ُكم َّم َوَّدة َوَرۡحَة إِ َّن‬ َ َ‫لتَس ُكنُـٓواْ إِلَيـ َها َو َج َع َل بـ‬ ِ )٢١( ‫ك ََلَيـَٰت لَِق ۡوم يـَتَـ َف َّك ُرو َن‬ َ ‫ذَٲل‬

sehingga golongan ini mempunyai isyarat tangan untuk berkomunikasi antara satu sama lain. Menurut Zinaida Ariffin (2006), Orang

Kurang

Upaya

(OKU)

dapat

ditakrifkan sebagai individu yang tidak Maksudnya: Dan di antara tanda-tanda

berupaya menentukan nasib sendiri atau

kekuasaan-Nya ialah Dia menciptakan

tidak dapat hidup masyarakat sepenuhnya

untukmu isteri-isteri dari jenismu sendiri,

disebabkan kekurangan dari segi fizikal

supaya kamu cenderung dan merasa

mahupun mental dan memerlukan bantuan

tenteram kepadanya, dan dijadikan-Nya

daripada orang lain untuk meneruskan

diantaramu

kehidupan mereka.

rasa

kasih

dan

sayang.

Sesungguhnya pada yang demikian itu benar-benar terdapat tanda-tanda bagi

Islam

merupakan

agama

yang

sangat menitik beratkan kebajikan umatnya

kaum yang berfikir.

dalam semua aspek kehidupan sehinggakan Melalui firman Allah dalam surah

golongan OKU juga tidak terkecuali dari

berkenaan, jelaslah tidak ada pengecualian

mendapat perhatian dalam agama. Hal ini

untuk hidup berpasangan bagi siapa pun

dibuktikan dari kisah sahabat nabi, Ummi

makhluk

termasuklah

Makthum yang tertulis kisahnya menjadi

golongan kelainan upaya. Namun, sejauh

asbab nuzul surah abasa yang mengangkat

ciptaan

Allah

KEPENTINGAN KURSUS PRA-PERKAHWINAN ISLAM TERHADAP GOLONGAN ORANG KELAINAN UPAYA (OKU) PEKAK DI MALAYSIA

golongan OKU agar tidak terasa terpinggir

perasaan takutnya (melanggar perintah-

dalam mendalami ilmu agama. Allah

perintah

berfirman dalam surah Abasa ayat 1-11

berlengah-lengah

ۡ ۡ ۡ ‫يك‬ َّٰٓ‫س َوتَـ َو‬ َ ‫) َوَما يُد ِر‬٢( ‫) أَن َجآءَهُ ٱَلَع َم ٰى‬١( ‫ّل‬ َ َ‫َعب‬ ِۡ ۡ ‫) أ ََّما‬٤( ‫ى‬ ٰٓ ‫ٱلذكَر‬ ُ‫) أَو يَ َّذ َّك ُر فَـتَن َف َعه‬٣( ‫لَ َعلَّهُ ۥ يـََّزَّك ٰٓى‬ ۡ ۡ ِ ۡ ‫ك‬ ‫ت‬ ‫ۥ‬ ‫ه‬ ‫ل‬ ‫َنت‬ ‫أ‬ ‫ف‬ ) ٥ ( ‫َن‬ ‫غ‬ َ ٰ ‫صد‬ َ َ َ ‫) َوَما َعلَي‬٦( ‫َّى‬ ٰ َ َ ُ َ ‫َمن ٱستَـ‬

Allah),(9)

Maka

engkau

melayaninya.(10)

Janganlah melakukan lagi yang sedemikian itu! Sebenarnya ayat-ayat Al-Quran adalah pengajaran

dan

peringatan

(yang

mencukupi).(11) Menurut S.S Datuk Dr. Zulkifli

‫) َوُه َو‬٨( ‫) َوأ ََّما َمن َجآءَ َك يَ ۡس َع ٰى‬٧( ‫أَََّّل يـََّزَّك ٰى‬ ۡ ۡ ٌ‫) َكّل إِ ََّّنا تَذكَِرة‬١٠( ‫َنت َعنهُ تَـلَ َّه ٰى‬ َ ‫) فَأ‬٩( ‫ََي َش ٰى‬

(2015) di Bayyan Linnas, Islam tidak

)١١(

orang kurang upaya. Surah Abasa sebagai

pernah mengetepikan orang kurang upaya dan terdapat lebih banyak petunjuk dalam Quran yang memberi perhatian kepada penegasan dari Allah bahawa golongan

Maksudnya: Ia memasamkan muka dan berpaling, (1) Kerana ia didatangi orang buta.(2) Dan apa jalannya engkau dapat mengetahui

(tujuannya,

Muhammad)?

Barangkali

wahai ia

mahu

membersihkan hatinya (dengan pelajaran agama yang didapatinya daripadamu)! (3) Ataupun ia mahu mendapat peringatan, supaya peringatan itu memberi manfaat kepadanya.(4) Adapun orang yang merasa keadaannya telah cukup, tidak berhajat lagi (kepada ajaran Al-Quran), (5) Maka engkau

bersungguh-sungguh

melayaninya.(6) Padahal engkau tidak bersalah

kalau

membersihkan

ia

tidak

dirinya

mahu (dari

keingkarannya).(7) Adapun orang yang segera

datang

kepadamu,(8)Dengan

OKU ini harus dijaga kebajikan mereka dengan baik dan tidak menafikan hak mereka dalam urusan agama, pengetahuan dan sebagainya. Lebih-lebih lagi jika perkara tersebut berkaitan dengan urusan kehidupan kerana mereka juga berhak dilayan dan dibesarkan dengan adil. Namun, dalam isu kefahaman ilmu rumah tangga, golongan OKU pekak ini masih terlalu sedikit diberi pendedahan mengenai ilmu munakahat disebabkan faktor kurangnya kursus pra-perkahwinan yang mengkhususkan sesi hanya untuk golongan pekak. Hal ini demikian kerana, wujud segelintir golongan OKU pekak yang terpaksa mengikuti kursus praperkahwinan golongan normal sematamata untuk mendapatkan sijil kursus tanpa

KEPENTINGAN KURSUS PRA-PERKAHWINAN ISLAM TERHADAP GOLONGAN ORANG KELAINAN UPAYA (OKU) PEKAK DI MALAYSIA

mengetahui

isi

ilmu

yang

dikongsi

mendengar

dan

memerlukan

bantuan

sepanjang kursus disebabkan tidak ada

pendengaran; jenis kedua merujuk kepada

penterjemah di dalam bahasa isyarat.

keadaan di mana individu itu tidak dapat mendengar sepenuhnya.

TINJAUAN LITERATUR Orang pekak boleh digambarkan sebagai orang cacat yang kurang upaya yang memerlukan pendengaran. Pekak mengikut edisi ke-4 Dewan Kamus bermaksud mereka yang tidak dapat mendengar secara langsung atau tidak dapat mendengarnya dengan betul (Kamus Dewan, 2005). Jabatan Kebajikan Masyarakat (2016)

Secara asas fitrah seorang manusia, orang pekak juga memerlukan keperluan dan kepuasan dari segi emosi. Hal ini demikian termasuklah keperluan untuk perkahwinan. Perkahwinan adalah satu syarat yang membenarkan antara lelaki dan wanita

telinga tanpa menggunakan alat bantuan pendengaran atau tidak dapat mendengar secara langsung walaupun menggunakan alat bantu pendengaran. Terdapat beberapa jenis atau kategori orang kurang upaya dalam

keadaan

pendengaran

(pekak).

Menurut Nor ‘Aziah Binti Mohd Daud, Nazean Jomhari dan Nur Izzaidah Abdull Zubi (2009) terdapat tiga jenis kategori

kecacatan pendengaran: ringan (50-70 dB), pekak sederhana (71-90dB) dan teruk (90 dB). Disamping itu, menurut Abd Hakim Mohad, Ros Aiza Mohd Mokhtar, Nizaita Omar dan Zulkifly Muda (2015) dalam Laporan Ad Hoc 1975 terdapat dua jenis pekak: yang pertama ialah keadaan di mana seorang individu sebahagiannya tidak dapat

hidup

bersama

dan

menjalankan setiap hak dan tanggungjawab masing-masing.

menafsirkan orang pekak sebagai tidak dapat mendengar dengan jelas di kedua

untuk

Selain

itu,

perkahwinan

boleh

digambarkan sebagai kesatuan antara lelaki dan wanita. Perkahwinan adalah salah satu perkara yang dituntut dalam Islam kecuali terdapat

beberapa

halangan

yang

menghalangi perkahwinan. Menurut Hajiya Bilkisu Yusuf (2005), perkawinan adalah tanggung jawab keagamaan yang dilakukan oleh mereka yang menurut aturan Islam iaitu dengan mengikuti syariah (Al-Quran dan Hadis). Kedua sumber hukum Islam merujuk

kepada

perkawinan

sebagai

separuh daripada kesempurnaan iman seseorang. Perkahwinan ditelusuri kepada penciptaan Adam (Alaihi Salaam) dan penciptaan

Hawa

(Hawa)

sebagai

pasangannya. Allah berfirman dalam surah Al-Rum (ayat 21):

KEPENTINGAN KURSUS PRA-PERKAHWINAN ISLAM TERHADAP GOLONGAN ORANG KELAINAN UPAYA (OKU) PEKAK DI MALAYSIA

ۡ ۡ ‫َوِم ۡن ءَايَـٰتِ ِهۦۤ أَن َخلَ َق لَ ُكم ِم ۡن أَن ُف ِس ُك ۡم أَزَوٲجا‬ ۡ ۡ ۡ ۡ ِ ‫ۡي بَينَ ُكم َّم َوَّدة َوَرۡحَة إِ َّن‬ َ ‫لتَس ُكنُـٓواْ إِلَيـ َها َو َج َع َل بَـ‬ ِ )٢١( ‫ك ََلَيَـٰت لَِق ۡوم يَـتَـ َف َّك ُرو َن‬ َ ‫ِِ َذٲل‬ Dan salah satu dari tanda-tanda Allah ialah Dia menciptakan bagi kamu pasangan dari diri kamu sendiri, supaya kamu tinggal diam dengan mereka, dan telah menetapkan di antara kamu kasih dan belas kasihan.

yang bermoral dan menjadi saluran untuk transmisi warisan budaya dan agama yang berkesan. Terdapat pelbagai masalah yang wujud kepada golongan pekak dalam isu perkahwinan pekak sama ada keduaduanya pekak ataupun salah satu dari pasangan tersebut adalah seorang pekak. Menurut Jamie Berke (2018) terdapat beberapa isu dalam perkahwinan yang mana terjadi kepada pasangan pekak

Al-Quran menyatakan dalam Surah AlNahl (ayat 72):

antaranya ialah, berlaku salah faham antara

‫اّللُ َج َع َل لَ ُكم ِمن أَن ُف ِس ُكم أَزواجا َو َج َع َل لَ ُكم‬ َّ ‫َو‬

disebabkan kurang penguasaan terhadap

ِ ِ ‫نۡي َو َح َف َدة َوَرَزقَ ُكم ِم َن‬ َ َ‫من أَزواج ُكم ب‬ ِ ِ‫(الطَّي‬٧٢) ‫ت‬ ِ ‫الباط ِل ي‬ ِ ِ‫أَفَب‬ ِ ‫ؤمنو َن وبِنِعم‬ ۚ ‫بات‬ ُ َ َ ‫اّللِ ُهم يَك ُفرو َن‬ َّ Dan Allah telah menjadikan bagi kamu teman-teman sekutu, dan telah menjadikan bagimu, dari mereka, anak-anak lelaki dan anak-anak perempuan dan cucu-cucu, dan memberi rezeki kepada kamu dengan sebaik-baiknya. tidak bersyukur untuk nikmat Allah?

pasangan yang hanya seorang sahaja pekak bahasa isyarat dan mengalami masalah dalam rumah tangga. Disamping

itu,

faktor

yang

menyumbang kepada perceraian dalam kalangan orang pekak adalah kurangnya pemahaman terhadap ajaran agama, kurang tanggungjawab kepada rumah tangga dan masalah komunikasi yang tidak serasi diantara satu sama lain (Wan Rofariza 2018). Selain itu,

menurut Rabbi Dr.

Benjamin Lau (2014) beliau menyatakan (2002)

terdapat pasangan pekak yang membuat

pernikahan

aduan disebabkan tidak disediakan khutbah

berdasarkan kesedaran moral kerana hanya

perkahwinan bagi golongan Hebrew yang

institusi

dapat

pekak sehingga menyukarkan pasangan

berkembang menjadi suatu tempat latihan

berkenaan memahami konteks khutbah

bagi menghasilkan individu masyarakat

perkahwinan bagi agama mereka.

Said menekankan

Mansur

Ibrahim

perlunya

kekeluargaan

yang

KEPENTINGAN KURSUS PRA-PERKAHWINAN ISLAM TERHADAP GOLONGAN ORANG KELAINAN UPAYA (OKU) PEKAK DI MALAYSIA

Menurut

Mosier

Menurut Siti Nubailah Mohd Yusof, Zuria

(1999), berlakunya kes penceraian pada

Mahmud & Salleh Amat. (2014) kursus

pasangan

pekak

pra-perkahwinan bukan sekadar pendidikan

disebabkan tidak terdapat pengkhususan

perkahwinan sahaja, malah ilmu dan

dalam menterjemahkan ilmu perkahwinan

kemahiran perlu dikuasai sebelum sebelum

dalam bahasa isyarat sehingga timbul salah

permulaan perkahwinan dan juga sepanjang

faham dalam institusi keluarga. Hal ini

tempoh perkahwinan berlangsung. Hal ini

demikian

bahawa

demikian jelaslah bahawa golongan OKU

pentingnya golongan pekak memahami

pekak tidak terkecuali dalam mendalami

mengenai perkahwinan itu sendiri.

ilmu perkahwinan yang mana mereka juga

salah

jelas

Anthony

G.

seorangnya

menunjukkan

tidak lari dari menjalani kehidupan fasa KEPENTINGAN ILMU KURSUS PRA-

perkahwinan.

PERKAHWINAN ISLAM TERHADAP GOLONGAN OKU PEKAK

METODOLOGI

Ilmu berkenaan kursus pra-perkahwinan

Kaedah kualitatif merupakan kaedah yang

merupakan ilmu yang sangat penting dalam institusi kekeluargan sebelum memulakan fasa perkahwinan. Menurut Nur Syaidatul Akmar Binti Sha’ari dan Zuliza Mohd Kusrin (2018), menyatakan kursus praperkahwinan Islam termasuk dalam hal yang besar dalam agama dan sekaligus melibatkan unsur-unsur dakwah. Hal ini demikian kerana, penyebaran dakwah bukan sahaja hanya

untuk

golongan

normal, malah golongan kelainan upaya juga perlu diberi perhatian. Disamping itu, kesemua kajian berkaitan kursus praperkahwinan Islam juga lebih tertumpu kepada golongan normal dan tiada kajian berkaitan orang pekak.

dipilh

dalam

kajian

ini.

Pengkaji

menggunakan kaedah kualitatif dengan menemu

bual

ahli

beberapa

ahli

jawatankuasa Persatuan Orang Pekak Islam Malaysia (PRISMA) dan individu yang terlibat dalam dakwah bagi golongan orang pekak selaku responden dalam mencapai objektif kajian ini. Selain itu, pengkaji juga melakukan kaedah perpustakaan yang mana rujukan melalui artikel, keratan akhbar,

jurnal

dan

buku-buku

yang

berkaitan dengan kajian ini. Data-data yang terkumpul akan dianalisis secara deskriptif dan teliti bagi mencapai objektif kajian.

KEPENTINGAN KURSUS PRA-PERKAHWINAN ISLAM TERHADAP GOLONGAN ORANG KELAINAN UPAYA (OKU) PEKAK DI MALAYSIA

KESIMPULAN Allah

menjadikan

hambanya

dalam

pelbagai bentuk, warna, dan ciri-ciri termasuklah normal mahupun kelainan upaya.

Tidaklah

terkecuali

golongan

kelainan upaya seperti golongan OKU pekak dalam mendalami ilmu-ilmu agama dan menjalani kehidupan sama seperti golongan normal yang lain walaupun hakikatnya mereka ini menjadi golongan yang istimewa dengan cara tersendiri iaitu berkomunikasi melalui bahasa isyarat. Islam agama yang syumul dan sempurna serta menjaga kemaslahatan umatnya, maka tidak sewajarnya golongan OKU pekak ini tercicir dan terkebelakang dalam mendalami ilmu perkahwinan yang mana mereka juga secara fitrahnya berkeinginan untuk berkahwin dan mempunyai keluarga. Isu pengabaian dari segi penyampaian ilmu berkaitan perkahwinan kepada golongan OKU pekak ini perlulah dielakkan agar tidak wujud kemaslahatan dalam isu perkahwinan bagi golongan OKU pekak.

RUJUKAN Al-Quran Al-Karim Abd Hakim Mohad and Ros Aiza Mohd Mokhtar, Nizaita Omar & Zulkifly Muda. 2015. “The Deaf Community's Attitudes towards Islamic Education”. International Journal of Arts & Sciences, Vol 8. December.pp573-580

Anthony G. Moster. 1999. Marital Quality in Deaf-Deaf and Deaf-Hearing Marriages. (Master of Science). Utah State University Hajiya Bilkisu Yusuf. 2015. “Sexuality and the Marriage Institution in Islam: An Appraisal”. Understanding Human Sexuality Seminar Series 4. June. pp.1-19 Jamie Berke. 2018. “Deaf and Hearing Relationships,When One is Deaf And The Other Is Not”. Verywellhealth. August Kamus Dewan Edisi Keempat. Kuala Lumpur: Dewan Bahasa dan Pustaka. Keperluan Pendidikan Perkahwinan Di Malaysia”. Ulum Islamiyyah Journal. Vol. 12. June. pp73-86. Nor ‘Aziah Binti Mohd Daud, Nazean Jomhari & Nur Izzaidah Abdull Zubi. 2012. “FAKIH: A Method to Teach Deaf People ‘Reading’ Quran”. (Thesis). Universiti Malaya Nur Syaidatul Akmar Binti Sha’ari & Zuliza Mohd Kusrin. 2018. Kursus PraPerkahwinan Islam Dan Orang Kelainan Upaya Pekak. (Persidangan Antarabangsa). Universiti Kebangsaan Malaysia. Rabbi Dr. Benjamin Lau. 2014. Marriage in Sign Language. The Israel Democracy Institute Said, Mansur Ibrahim. 2002. “The Influence pf Culture and Tradition in Divorce: Implications for Marital Stability in The Rights of Widows and Divoce in Hausa-Fulani society”. Mahnufashi, Ibrahim A and Yakasai, Salisu A. (eds). Garkuwa Media Services, Sokoto. Siti Nubailah Mohd Yusof, Zuria Mahmud & Salleh Amat. 2014. “Kefahaman Dan Umar Mukhtar Mohd Noor. 2015. “Menyantuni Golongan Oku”. Bayan Linnas. Siri 4. Disember.

KEPENTINGAN KURSUS PRA-PERKAHWINAN ISLAM TERHADAP GOLONGAN ORANG KELAINAN UPAYA (OKU) PEKAK DI MALAYSIA

Wan Rofariza Wan Deraman. Kursus PraPerkahwinan Islam dan Orang Kelainan Upaya Pekak, Pahang. (Temubual), 28 Januari 2018. Zinaida Ariffin. 2006. Kerjaya untuk Orang Kurang Upaya. Ed ke-2. Kuala Lumpur: PTS Professional Publishing Sdn. Bhd.

THE SENSITIVITY OF THE MUSLIM COMMUNITY TOWARDS HALAL PRODUCTS CONSUMPTION AT KUALA LUMPUR Huda Mohd Yaziz1, Mashitah Sulaiman2 1

[email protected], Da’wah dan Pengurusan Islam, Fakulti Kepimpinan dan Pengurusan, Universiti Sains Islam Malaysia 2

[email protected], Pensyarah Kanan, Pusat Pengajian Teras, Universiti Sains Islam Malaysia

Abstract: The use of halal products can affect the health and morality of the formation of Muslim individuals. Therefore, the JAKIM and the Islamic Religious Department of each state have cooperated to carry out the responsibility of managing and regulating the halal products industry in Malaysia either in food premises, premises workers, slaughterhouses, logistics and sourcing of products sold. However, the extent of the Islamic community is aware of halal product issues such as artificial halal logo and the halal certification for premises. The purpose of this study is to determine the sensitivity of the Muslim community towards halal products and to study the criteria that influence and analyze the purchasing decision in Kuala Lumpur. The methodology of this study was quantitative using questionnaire method to 100 respondents. The proposal to overcome this halal issue is the use of the Halal Verify application issued by JAKIM on smartphones and make halal flyers placed in supermarkets. Keywords: sensitivity, muslim community, halal product, consumption, Jabatan Kemajuan Islam Malaysia (JAKIM) For some consumers, especially those who are Introduction

Muslims, they may be sensitive to the

The use of Halal certificates and the Halal logo

requirements of halal for food products,

is seen as a social contribution to provide clean

essentials, or premises used. However, on their

and pure food to Malaysian society. At the same

own grounds, they may rely solely on the halal

time, Islamic operators have completed the

(spelled) or halal logo without further review.

demands of fardhu kifayah to Muslims

There is also that the product name has an

especially in the provision of halal food.

acceptable name, without a lot of questions will continue to buy the product. For those who may

THE SENSITIVITY OF THE MUSLIM COMMUNITY TOWARDS HALAL PRODUCTS CONSUMPTION AT KUALA LUMPUR

feel confident and want to gain confidence, they

As Muslims should be sensitive and concerned

can

Consumer

about the halal issues in the daily necessities we

Association, JAKIM or the Islamic Religious

use, halal is also the source of the product's

Department of each State.

origin whether it is safe to use or not for

contact

the

individual

Muslims. Although there are various products or In the context of food purity, Muslims need to

types of food that are said to be halal but as

be concerned and not take it easy. For example,

Muslims we need to investigate the halal

slaughtered animals according to Islamic law

originating from its source.

should necessarily be considered halal eaten. In Literature Review

facts we also need to be aware of how the animal

The definition of Halal from the word halal

is reared as the food given, the method of

comes from the Arabic word, halla (K.K.D),

preservation and even the slaughtering method

yahillu (K.K.S), hillan (K.A), election (K.A)

should be performed with respect to the animal.

which means justified or permitted by Islamic law. In Munjid, it is defined as something that is

Standards used in the Qur'an for nutrition are

allowed by Allah SWT. Whereas according to

good halal or toyyiban halal. This concept

the Dewan Dictionary, halal means the law to

should be understood as halal alone is

justify an act (in Islam), allowed (not prohibited

insufficient but it should consist of good and not

by syarak), permitted, justified.

harmful food. Kosher and good, pure and clean food will increase the taqwa and the value of a

From the perspective of Syarak, halal is

person's worship.

something that must be, which he permits in the side of Islam. Dr. Yusuf al-Qardawi(1994)

Halal perceptions will be seen in terms of consumer

consensus

on

the

defines the halal is something that is required,

common

which binds him to the ban of the ban, and is

perceptions given to halal status products.

permitted by the shari'ah to do so. Based on the

Looking at today's world shows that many

definition, it can be concluded that halal refers

people agree that halal logo status is necessary

to something required by Allah SWT for

to prove that a product is halal and clean. This

humans to eat, use, cultivate and so on.

makes many people believe in the use of a

Something is considered halal in Islam as long

product to use because it has a halal logo.

2

THE SENSITIVITY OF THE MUSLIM COMMUNITY TOWARDS HALAL PRODUCTS CONSUMPTION AT KUALA LUMPUR

as no script or argument indicates that it is

In Surah An-Nahl verse 114:

illegal. The definition of halal pursuant according to the Trade Descriptions (Halal Definition) Order

“Which means:

2001 and the Trade Description Order (Halal

Eat therefore of that which Allah hath provided

Definition) (Amendment) Order 2012 does not

to you of good and good things, and be grateful

contain any substance which is unclean in

for the favors of Allah, if ye worship Him

accordance with Hukum Syarak and Fatwa, not

alone”.

prepared, processed or manufactured using any equipment contaminated shit according to

Allah SWT says to send His believing Servants

Hukum Syarak and Fatwa and services related

to eat from the halal food that Allah has given

to food or goods are described as halal or

him and to thank Him as the benefactor and the

described with any other expressions to indicate

Provider of the Almighty is no ally. Toyyib (or

that the service may be used by Muslims, the

toyyibah; toyyibat or tuuba as a plural) in terms

expression means a service related to food or

of meaning is something good or good or against

goods it is carried out according to Hukum

the bad. So when called 'toyyiban halal' it means

Syarak (JAKIM 2015).

something lawful that is good or good.

It also applies to the concept of 'Halal' and

Halal in Al-Quran and Hadith

'Halalan Toyyiban' which is also a concept and The importance of the election of halal food in

must be followed by Muslims as a whole. From

Islam is enshrined in the holy verses of the

the perspective of Islamic religion, this concept

Quran.

can bring many positive effects to all aspects of

Surah Al-Maidah verse 88:

human life. This is no exception to the economic

ۚ

sector where the most significant impact can be seen through the rapid development of the halal

“Which means: Eat of that which Allah has

food industry around the world. (Faizah

given you, that is lawful and good, and fear

Hazaman, 2010)

Allah, in Whom ye believe”

3

THE SENSITIVITY OF THE MUSLIM COMMUNITY TOWARDS HALAL PRODUCTS CONSUMPTION AT KUALA LUMPUR

Types of Halal and Halal Resources

Which means: “They ask thee (O Muhammad): What is the

The form and type of halal in Islam is divided

matter which is lawful for them? To answer it is

into two namely activity and product.

to say: It is good for you (eat) the delicious and

The kind of lawful activity in Islam:

good and the (hunted by) the hunters you have taught (for hunting) according to the way the

a. Marriage

trainers hunters”.

If there is a woman whose death her husband is still in her iddah, men can give birth to her

Hunting is forbidden when ihram pilgrimage

desire to marry the woman by saying the word

and umrah. Because at this time is a complete

sarcasm or making a signal (Yusuf Al-Qardhawi

peace of time, it cannot kill and drain blood. The

1995). However, it is not possible to say plainly

word of Allah SWT in Surah Al-Maidah verse

or to mention the words of marriage and

95:

marriage as in surah Al-Baqarah verse 235. Which means: “O you who believe! Do not kill the animals of Which means:

the game when you are in the berihram”.

“And there is no sin for you to shave the women

The Kind of Halal Product in Islam:

in a ludicrous or you hide them in your heart”.

a. Food Food and beverage products mean the goods

b. Hunting

made or produced for humans. Halal aspects of

According to Dr. Yusuf Al-Qardhawi (1998)

nutrition include the preparation, processing,

hunting is a useful game or entertainment.

storage, packaging, handling and transportation.

Hunting itself in itself is fun, sport and work,

The whole should not go out of the provisions of

either by using tools like arrows, spears, pistols

Islam.

or by releasing hunters like dogs and birds. The scholars agreed that the animal hunting law was

b. Cosmetics

mubah and halal (can be done) by all those who

Cosmetics and grooming means ingredients and

want to do it. In surah Al-Maidah verse 4: ۚ

preparations made for contact with various

ۚ

external parts of the body (epidermis, hair, nails,

4

THE SENSITIVITY OF THE MUSLIM COMMUNITY TOWARDS HALAL PRODUCTS CONSUMPTION AT KUALA LUMPUR

lips and external organ) or in the mouth and

wine, whether made of grapes, dates, wheat and

mouth of the mucus in the mouth. It aims to

so on whose effect can cause a person to become

cleanse, radiate, change the appearance and / or

drunk. Therefore, almost everything food

repair the body odor and / or protect it or

sources from halal plants and animals except

maintain it in good condition (JAKIM, 2014).

forbidden for its consumption.

c. Premises

The main source of halal products is from

Preparation of halal food should be sacred from

animals, plants, natural materials, chemicals and

illegal things such as cooking utensils and food

micro-organisms which are permitted and

preparation process. The use of pork brushes is

prohibited. The guidelines are based on the

illegal for the purpose of halal food processing.

following sections (Azman Ab.Rahman 2007:

The use of cooking utensils and dishes used for

10-12).

serving illegal foods such as pigs and dogs can be used for halal food provided that the

a. Animals

equipment should be cleaned first. The

Each animal that is fun by a makai arab is

purification of the equipment is using the

kosher except what has been brought by the

method of purifying the mughallazah stool.

syarak about his ban. And every animal that is

The method of purifying mughallazah stools is

savage or wild and unpleasantly a makai arab is

to use seven times the absolute water and one of

illegal except what has been brought by syarak

them is mixed with the soil (Faizah Hazaman,

about its imperative.

2010). And it is forbidden from wild animals to have strong fangs to fight against the enemy. It is

Source of Halal Products

forbidden from the birds for which there is a Since ancient times Muslims often disagree with

strong scratch which can hurt. And it is lawful

the question of food, where there are various

to be forced into hunger by eating banished

foods that can be eaten and some cannot be

carcass to prevent death. Feeding carrots are fish

eaten. Especially when it comes to food such as

and locusts. Surah Al-An'am verse 145:

animals. But not much is disputed when it ۤ‫ۥ‬

involves food and drink such as plants and Islam

ۚ‫ۦ‬

itself does not forbid it, except after being into

‫ۥ‬ ۚ

5

ۚ

THE SENSITIVITY OF THE MUSLIM COMMUNITY TOWARDS HALAL PRODUCTS CONSUMPTION AT KUALA LUMPUR

Which means:

i. All natural ingredients such as water, minerals

“Say: I find not in that which has been revealed

and others are halal except mixed with stools,

to me, something which is forbidden to those

toxic and intoxicating and endangering health.

who wish to eat it unless it is a carcass or a flowing blood or pork because it is indeed dirty

ii. Fat and oil: have a usefulness in the

or something that is done wickedly, namely the

processing of a food. The most abundant oil

beast slaughtered on the other name of God”.

source is from plants while the most common source of fat is from animals. Therefore, it is

b. Plants

necessary to ascertain what is in the content of

All kinds of plants and the results are halal

the food.

consumed except poisonous and poisonous, intoxicating, endangering human health as well

Halal Hub

as those produced by DNA biotechnology sourced from unlawful material. Surah Al-

The halal hub can be defined as the production,

An'am verse 141:

processing and distribution of halal products by manufacturers or companies that have passed

ۤ‫ۦ‬

ۚ

ۚ ‫ۥ‬

ۚ

ۚ‫ۦ‬

‫ۥ‬

the standards set by certain agencies that have the freedom as the Islamic Development

‫ۥ‬

Department of Malaysia (JAKIM). The concept

Which means:

of halal is based on the teachings of Islam (Yang

“And He it is Who hath made gardens of

Nor Syazwani bt Yang Rashidi, 2012).

gardens, and creeping things, and palm trees, and

different

crops,

and

fruits,

and Halal Products Law in Malaysia

pomegranates, the same (its color or the leaves) and not the same (feels like). Eat of its fruit

a. Trade Descriptions Act (APD 2011)

when it is fruitful and spend its (zakat) on the

Generally, no special law is reserved for halal

day of its harvest or its consumption and do not

and illegal matters in Malaysia. However, the

overwhelm (anything you eat or spend); Lo!

closely related provisions on halal issues are the

Allah loveth not the extreme”.

Trade Descriptions Act (APD 2011). The APD 2011 has been through amendments in 2010 and

c. Natural materials 6

THE SENSITIVITY OF THE MUSLIM COMMUNITY TOWARDS HALAL PRODUCTS CONSUMPTION AT KUALA LUMPUR

approved in 2011. APD 2011 contains several

are banned from animals that are forbidden to

provisions relating to the misuse of certificates

Muslims eat it or not slaughtered according to

and halal certificates. The mentioned provisions

Islamic law. In addition, there is no faulty

are under section 28 and section 29 of APD

substance, does not contain any part of

2011. There are several subsidiary legislations

humanity, not intoxicating, non-toxic, does not

established namely the Trade Descriptions

cause harm and does not mix with unclean or

[Halal Definition] Order, Trade Descriptions

unclean animals.

Order [Certificate and Halal Marking] 2011 and

c. Trade Description (Certificate and Halal

the Trade Descriptions Order [Halal Certificate

Marking) Order 2011

and Marking] 2011 (Norazla Abdul Wahab et al

The Trade Description Act (Certificate and

2015).

Halal Certificate) 2011 is under section 29 of the APD 2011. The order referred to in this section

b. Trade Description (Halal Definition) Order

is related to the name and commencement,

2011

interpretation, authoritative authority, halal

The Trade Descriptions (Halal Definition)

certificate, halal certificate of food and goods

Order 2011 is a subsidiary law under section 28

import, marking of food and goods, application

APD 2011. There are six matters ordered by the

of certificate and error.

Minister

and

The Department of Islamic Development

commencement, interpretation of Islamic law,

Malaysia (JAKIM) and the State Islamic

halal-defined definition and other expressions,

Religious Council (MAIN) are the authoritative

misleading or misleading errors, penalties and

parties to certify food, goods or services as halal.

cancellations.

In addition, all food and supplies cannot be halal

in

relation

to

the

name

unless it is recognized by JAKIM and MAIN Pursuant to this order, halal is defined by food

and marked by a recognized halal logo.

or goods or services described as halal or all

Establishment of the Halal Hub

matters which are described as halal through any

The involvement of the Department of Islamic

expressions which may be used by Muslims.

Development Malaysia (JAKIM) in legalizing

There are seven conditions in the determination

halal status on food products and Islamic

of a food and the item is halal among them, not

consumables in the country began in 1974 when

something that consists of parts or objects that

the Research Center, Islamic Affairs Division,

7

THE SENSITIVITY OF THE MUSLIM COMMUNITY TOWARDS HALAL PRODUCTS CONSUMPTION AT KUALA LUMPUR

the Prime Minister's Department gave halal

Muslim community that a certain halal food or

certification letters to products that meet the

products complies with Islamic law and also has

requirements syarak.

a significant impact on halal food entrepreneurs and contributes to the country's economy.

Beginning in 1994 halal certification was given

Halal is an important component of the business

in the form of a certification certificate with a

world including the global marketplace and is

halal logo and beginning September 30, 1998

no longer a mere requirement of religion. This is

halal inspection was conducted by Ilham Daya

evident when non-Muslim countries like most

Company, a government-appointed company.

European countries are also keen on halal

On September 1, 2002, the government decided

products for their consumers due to food quality

that all halal affairs were fully monitered under

and safety aspects. Halal today has become a

by JAKIM through the Food and Drug Division

global quality system that attracts not only

of Applied Goods which had only 28 posts.

Muslim

customers

but

also

non-Muslim

customers. This is because the standards With the rapid development of the food industry

highlighted in the halal food standards are high

in the country and the current needs of Muslims,

and this includes aspects of hygiene. So when a

then on 17 November 2005, the Public Service

customer buys a halal certification product, it is

Department of Malaysia approved a total of 165

also guaranteed to be clean in terms of

multi-grade schemes and grades with the new

processing and quality of the food.

name of the Halal Hub Division. On April 2,

In 2004 Malaysia produced the world's first such

2008, halal certification management was taken

Halal MS1500: 2004 guideline for the food

over by the Halal Industry Development

industry on the preparation and handling of halal

Corporation.

food or basic rules of food products as well as trade or food business. This Malaysian Standard contains practical guidelines for the food

Halal Certification

industry on the preparation and handling of halal a. Malaysian halal logo

food (including nutrient enhancers). It aims to

JAKIM's Halal Recognition is not just a

provide basic rules for food products as well as

Certificate and a halal logo, it assures the

8

THE SENSITIVITY OF THE MUSLIM COMMUNITY TOWARDS HALAL PRODUCTS CONSUMPTION AT KUALA LUMPUR

trade or food business in Malaysia (Mohd

thing because everything was halal, but the

Fakarudin bin Masod, 2018).

country was growing and growing and the cultural mix and cause the need for halal certificates to convince people at this time.

There are many outsiders who require halal These standards are encouraged to use together

certification which is recognized by JAKIM as

with:

Malaysia imports many meats from overseas.

i. MS 1480: Food safety according to hazard

JAKIM offers recognition to the Islamic Body

analysis and critical control point (HACCP)

to authenticate the slaughterhouse in accordance

system

with the JAKIM procedure manual so that it will monitor JAKIM to investigate the center or

ii. MS 1514: General principles of food hygiene

premises

applying

From 1 January 2012, only the halal logo issued

Malaysia

has

by JAKIM can be used and recognized in

certifications from 57 Islamic bodies worldwide

Malaysia. As before, there are lots of logos

and is increasing.

also

for

halal

recognized

certificates. 67

halal

issued by private companies available for use by restaurants and food products. after that, for

This is to enable halal-certified products in the

food premises, hotels or other products or

country to easily enter the Malaysian market.

operators who still use logos other than the logo

Malaysia also

issued by JAKIM, the company can be fined RM

certification cycle that includes monitoring

250,000 while for a person of RM 100,000 or

audits for each holder of the Halal Certification

three (3) years in prison or both.

Malaysia Certificate (SPHM) as compared to

has

the advantage of a

the halal certification system in other countries. b. International Halal Logo

Existing structures in Malaysia are also

Malaysia is the first country to start and

complemented by enforcement teams to ensure

introduce halal certification in the world. In fact,

that halal compliance is implemented over time

Malaysia is also the first country to issue a halal-

(Online Message November 16, 2017).

related standard of MS 1500: 2009. The Middle East country at that time considered it a strange

Methodology

9

THE SENSITIVITY OF THE MUSLIM COMMUNITY TOWARDS HALAL PRODUCTS CONSUMPTION AT KUALA LUMPUR

Research Methodology means a procedure or

construction, data collection and data analysis.

way that been done by the researcher in order to

This aspect is important to parse to see the rules

finish the study of the any area of knowledge. It

that are designed to achieve the proposed

is very important to arrange tidy information

objectives or not. The researcher will describe

gather accurate from actual source that are

the methods adopted in this study as well as

trusted and proved by a logical thinking. There

highlight the rational use of the methods used to

are several methods in collecting the data which

ensure the methods used meet the results to be

are:

found.

i.

Library Research

In implementing this study, secondary type of data is needed in the process of completing this

To make sure this thesis has strong point. It will

study.

have covered by a proven fact from the past study. Besides, there is much references about

According to Mohd. Majid Konting (2005: 202),

idea of leadership and management related on

the questionnaire was a survey instrument used

this study. The writer did a library research also

in the investigation. Questionnaires are used to

to gather a references support a research with a

obtain accurate information regarding facts such

tough argument.

as beliefs, feelings, wishes and so forth. This set ii.

of questionnaires is divided into five parts, A, B,

Survey-Questionnaire

C, D and E. Part A contains 5 items related to Using the questionnaire, this study examines

the background of the respondents. The aspects

the sensitivity of the Muslim community to

to be covered in this section are gender, age,

halal products at Kuala Lumpur.

education level, marital status, occupation and place of product. While Section B contains 25

iii.

Internet

item list of premises at Kuala Lumpur. Part C

Internet is including as a medium used by the

contains 8 items to identify factors that

researcher to gain more understanding relating

influence respondents in the purchase of halal

leadership field.

and clean products. Part D contains 7 items to identify the criteria for selecting halal products at Kuala Lumpur. Part E contains 10 items to

The methodology of the study was the study design,

sample

selection,

identify the people's understanding of the halal

instrument 10

THE SENSITIVITY OF THE MUSLIM COMMUNITY TOWARDS HALAL PRODUCTS CONSUMPTION AT KUALA LUMPUR

concept. In sections C, D, and E researchers use

characteristics to be studied ie the respondent

the Likert scale. Respondents are required to

must be a Muslim in a nearby area of Kuala

mark the answer on a statement based on likert

Lumpur whether in the mosque area, houses or

scale five in section C: 1 = Strongly Disagree, 2

shops and stalls around the area. (Ahmad

= Disagree, 3 = Undecided, 4 = Agree and 5 =

Munawar & Mohd Nor Shahizan 2014: 43).

Strongly Agree. Then respondents are required

Hence, 100 respondents were chosen to carry

to mark the answer on a statement based on the

out this study.

likert scale of three in section D namely: 1 = Conclusion

Yes, 2 = Based on Influence and 3 = No.

Overall, this study aims to find out the

Furthermore, the respondent is required to

sensitivity of the Muslim community to halal

indicate the answer on

products in Kuala Lumpur. Furthermore, to

a fact based on the likert scale of three in section

achieve the objectives of the study mentioned in

E namely: 1 = Yes, 2 = Undetermined and 3 =

chapter I.

No.

As has been done, this study uses quantitative methods using questionnaires. The researcher

Sample

has set a set of questionnaires of 100 sets

Sampling is a systematic selection process for

consisting of five sections. Part A covers

the samples involved in the research project. In

questions about respondents' demographics.

this case, the researcher will select a large group

While Section B relates to the list of premises

of populations from a smaller group (subset).

visited by respondents in Kuala Lumpur. Next,

This study has selected samples from the

part C is a question of the influence of buying

population located near the Kuala Lumpur area.

halal products in Kuala Lumpur. Furthermore,

While the sampling method used during the

part D relates to the criteria of halal product

study was a nonprobability sampling method.

selection in Kuala Lumpur. Part E is the last part

Nonprobability sampling is an unparalleled

of a community's understanding of the halal

sampling of sample elements in it permanently

concept. Then the questionnaire was analyzed

and completely. Therefore, researchers use a sampling

of

nonprobability

using SPSS software to get mean result,

sampling

standard deviation, frequency distribution and

convenience sampling which is also known as

percentage of each question.

sampling by arresting individuals who have the

11

THE SENSITIVITY OF THE MUSLIM COMMUNITY TOWARDS HALAL PRODUCTS CONSUMPTION AT KUALA LUMPUR

Wawarah Saidpudin. 2015. Kertas kerja

References

Undang-undang Halal Malaysia: Isu dan Al-Quran

Cabaran. Anjuran World Academic Research. YARSI Universiti. Jakarta,Indonesia. 9-10

Al-Qardawi, Yusuf. 1994. al-Halal wa al-

Disember

Haram fi al-Islam, Maktabah al-Islami, Bayrut,hlm. 17. Azman Ab.Rahman. 2007. Panduan Makanan Halal Menurut Pandangan Ulama Serta Kesannya Terhadap IKS Muslim di Malaysia. Dlm. Mohd Noorizzuddin Nooh (pnyt.). Penjenamaan Halal Satu Paradigma Baru. 1 – 16. Nilai : Penerbit Usim Faizah Hazaman. 2010. Halalan toyyiba konsep penyeidaan. http://faezahherda.blogspot.my/2010/12/halala n-toyyiba konsep penyediaan.html Jabatan Kemajuan Islam Malaysia. 2014. Pekeliling Pensijilan Halal Malaysia Bil.2 Tahun2014. Pelaksanaan Manual Prosedur Pensijilan Halal Malaysia (Semakan Ketiga). Halal.gov.my [1 Mei 2015] Mohd Fakarudin bin Masod. 2018. Pensijilan Halal. Putrajaya. Temu bual, 22 Januari. Norazla Abdul Wahab, Farah Mohd. Shahwahid, Nor’Adha Ab. Hamid, Surianom Miskam, Syaripah Nazirah Syed Ager, Marliana Abdullah, Norziah Othman& 12

THE IMPORTANT OF QURANIC RECITATION IN THE DEVELOPMENT AKHLAK AMONG UNIVERSITY STUDENTS AT UNIVERSITI KEBANGSAAN MALAYSIA LAILA SYAFINAZ BINTI HASSAN 1

2

Laila Syafinaz binti Hassan, Dakwah and Islamic Management, Faculty Leadership and Management of Universiti Sains Islam Malaysia.

Dr Mashitah binti Sulaiman, Faculty Leadership and Management of Universiti Sains Islam Malaysia.

Abstrak: Kajian ilmiah ini bertujuan bagi mengetahui dan mengkaji kepenting pembacaan

AlQuran dalam pembentukan akhlak dalam kalangan pelajar UKM. Sebahagian pelajar daripada Jabatan Pengajian Islam telah dipilih untuk melakukan sesi temubual. Sesi temubual telah dipilih sebagai cara untuk mendapatkan data serta menjawab persolan yang dibangkitkan. Hasil dari kajian ini mendapati bahawa terdapat kesedaran terhadap kepentingan bacaan Al Quran dalam pembentukan akhlak dikalangan mahasiswa dan mahasiswi UKM. Kajian ini turut memberikan beberapa kefahaman tentang pelbagai kepentingan pembacaan al Quran dan faktor-fator lain yang mendorong pembentukan akhlak untuk membantu memulihkan semula akhlak masyarakat dikalangan anak-anak muda. Kata kunci: Pembacaan Al Quran, Pembentukan Akhlak, Pelajar. Abstract: This scientific study aims to find out and examine the importance of reading Quran in the development of morals among UKM students. Some students from the Department of Islamic Studies were selected to conduct an interview session. An interview session was chosen as a way of getting data and responding to the raised issues. The results of this study found that there is awareness on the importance of reading Quran in the formation of morals among students and UKM students. The study also provides some understanding of the various advantages of al-Quran reading and other factors that encourage the development of morals to help restore the morality of society among young people. Key words: Quranic Recitation, Development Akhlak, student.

1

THE IMPORTANT OF QURANIC RECITATION IN THE DEVELOPMENT AKHLAK AMONG UNIVERSITY STUDENTS AT UNIVERSITI KEBANGSAAN MALAYSIA

1.0 INTRODUCTION

surah) that have narrate all about the past,

In this 20th century, we are living in a world

now and what will going to happen in the

where humanity is decreasing at a rapid

future. Some of the verses narrated to

pace. We often hear the news regarding the

Muslim directly and some of it indirectly.

social problems especially among the

Al-Quran is the guidance.

teenagers. Social problem are the general

2.0 PROBLEM STATEMENT

factors that affect and damage society. The

Usually, the beginning of big crime start

main causes of social problems is lack of

with the wrong education and this is

religious knowledge. The Muslims, we

causes fallen of akhlak. On May 25th 2018,

have been taught by our parents to read Al

a student from Port Dickson’s Vocational

Quran from a young age. It is very

College murder his ex-girlfriend. The

important to us to read Al Quran since Al

suspect is only 19 years old and also her ex-

Quran is the sources of happiness and

girlfriend 19 years old. According to a

guidance in our life. Plus, Muslim were

source the suspect became angry and lost

encouraged to read and study the meaning of

the

al

Quran

understanding

to

enhance

towards

control and began strangling victim Mohd

our

khidir Zakaria (2018). According to ex-

Prophet

former deputy prime minister of Malaysia

Muhammad SAW to become a better

Datuk Seri Dr. Ahmad Zahid Hamidi, he

Muslim. But sadly, people nowadays are

stressed out four guideline step forward for

too busy chasing after this world that they

social problems, one of them is enhancing

tend to forget Allah and did not make time

religious education regardless of religion as

to read Al Quran and practices As-Sunnah.

no religion teaches to destruction bit instead

The objective-e of revealing the Al-Quran

stabling personality development Source (

itself is to educate Muslim to the right

2017). This would be subsequent when

path. Many surahs and verses in Al-Quran

individuals

show about how Allah SWT teach His

separation from Al-Quran, the akhlak

servant to inculcate and nurture akhlak as a

tumbled down and the expanding of the

good Muslim. Al-Quran is the proof of

social

Allah’s

servant

the understudy in Malaysia as a result of the

(rahmatalil’alamin). All the guidance Allah

need recitation and comprehension of the

SWT

given,

Al-Quran. According to (Hussaini Amran,

Muslim as His servant need to recite and

2013), Malaysia almost 38.1% of young

understand the Quranic verses (surah-

Muslim student has trouble while reading

love

to has

His

2

moved

toward

issue

becoming

among

THE IMPORTANT OF QURANIC RECITATION IN THE DEVELOPMENT AKHLAK AMONG UNIVERSITY STUDENTS AT UNIVERSITI KEBANGSAAN MALAYSIA

Al-Quran, they cannot read Al-Quran

recitation of the AL-Quran and the

properly although they already pass through

developing akhlak among students?

6 years of Al-Quran learning in their

5.0 LITERATURE REVIEW

school.

1. CONCEPTUAL DEFINITION

Al-Quran is a rule for Muslim constantly, yet

the

majority

of

the

Al Quran is the Arabic word from quran

general

which is it has many meaning, its root word

population don't enthusiasm to present,

is qara’a means to read, to recite. Quran is

learn and comprehend the Al-Quran any

the book that can be advantage only when

longer. The Muslim wanted to live openly,

read or recite because it is a verbal noun.

while, Al-Quran gives the opportunity to

Quran word also refer to the revelation from

think admirably with the constraint of

Allah in the broad sense and is not

syari'ah and sunnahtullah. Therefore, the

everlasting in the term of it written form in

progress turns out to be most exceedingly

the shape of a book, as quran already used

bad and akhlak tumbled down.

before this and after this. The revelation

3.0 RESEARCH OBJECTIVE

occur to prophet Muhammad SAW only

1. To study the perceptions among the

while revelation towards other prophet

Muslim student about the importance of

other prophet has been referred to by

practicing the recitation Al-Quran in their

different names (taurat, injil,zabur,etc)

daily

Denffer

life.

(1981).

According

to

al-

2. To study the factor of developing akhlak.

Ashfahaniy the difference between khulq

3. To analyse relationship between the

and khuluq, that khalq means creation or

recitation of Al-Quran and the developing

occurrence, manifest states, and images that

akhlak among students.

can be known through the eyes of the head. While khuluq are known states with the

4.0 RESAERCH QUESTION

eyes of the heart or the inner eye.

1. What is the perceptions among the Muslims student about the importance of

2. THE IMPORTANCE OF RECITATION

practicing the recitation Al-Quran in their

AL-QURAN

daily

life?

Al Quran as the guidance. Al Quran was

2. How to determine the factor of

revealed as the guidance to all human kind.

developing

akhlak?

Muslim was urged to recite al Quran

3. What is the relationship between the

everyday as the reason of the reveal of al Quran is for recite. Al Quran would be 3

THE IMPORTANT OF QURANIC RECITATION IN THE DEVELOPMENT AKHLAK AMONG UNIVERSITY STUDENTS AT UNIVERSITI KEBANGSAAN MALAYSIA

available all time and appropriate to put in

commonly called fadlilah (advantage).

order this universal in all time and place

Akhlak, can be divided into two parts,

without hesitate. Al Quran is miracle that

which is good manners (al mahmudah) and

proof the truth. (Abdul Rauf, 1989:114). Al

bad manners (al madzmumah). Ibnu

Quran contain was cover all the aspect of

Miskawayh emphasize that the mahmudah

life and guide Muslim to faces life before

manners is everything kindly good behavior

hereafter Mohd. Kamal Hassan (1988)

commonly called fadlilah (advantage).

Besides, Al Quran form the right aqidah

4. The factors that influence students to

and gain positive akhlak the recitation of al

inculcate good akhlak

Quran can help develop good akhlak with

It consist two factor, internal and external

Allah, akhlak among human, and other

4.1 Self-background

creature. In fact the recitation al Quran

There are numerous definition according to

shape Muslim to be more responsible for

the growing of society. In physiology,

example ask other to do good and forbid the

Douvan and Gold (1996) state that

bad thing (Fakhil Aqil 1964:29, Abdul Raof

teenagers begin when the organs and sex

1989:114, Langgulung 1981:179)

secondary characteristic start to change in

Al Quran is worship between Allah and his

the end of childhood. According to Zainal

servant.Muslim was encourage to recite and

and Sharani (2004), teenagers is the process

understand Al Quran because it is the true

adaptation in the society when attain

words from Allah. Every recitation of Al

puberty. Roger (1962) told that, the level of

Quran is one of the worth ship between

development

Allah (the God) and His servant. The

according to their age

recitation was count as a worship when the Muslims recite with the right method and principle of tajweed Mohd Ali Abu Bakar

physical

and

sociology

i.

11-15 years old: physically change.

ii.

15-17 years old: the teenagers give priority to personality.

(1991) and Haron Din (1992).

iii.

17 years old and above: the

3. Scope of Akhlak

teenagers began to play the role of

Akhlak, can be divided into two parts,

adult.

which is good manners (al mahmudah) and

In aspect of cognitive, Suzana

bad manners (al madzmumah). Ibnu

(2002), teenagers was define as individual

Miskawayh emphasize that the mahmudah

that able to use symbols, abstact and

manners is everything kindly good behavior

solving problem strategies 4

THE IMPORTANT OF QURANIC RECITATION IN THE DEVELOPMENT AKHLAK AMONG UNIVERSITY STUDENTS AT UNIVERSITI KEBANGSAAN MALAYSIA

In aspect psychology, according to Ariefah

to the behavior and for example instinct to

and Wardah (2006) the emotion of

eat, instinct to worship and others Kartono

teenagers can be describe as their action.

(1996).

The emotion sometimes effected more to

4.3 Habit

their thought. The hardship of life shape

Habit mean an action that always repeated

behavior of teenager life. Then, they

every day. It also known as fitrah after that

become confuse. Confuse occur when the

it is known as conscience. Because 99% of

process changing from the childhood to

the act happen because of habit. For

adulthood. At this time teenagers will faces

example, the action of eating, the way of

the challenging process of changes from

taking bath and clothing is a habit because

aspect of mental and physical. There are

we always repeated it always. Hamzah (nd).

many rare phenomena occur toward teenager from aspect mental and physical.

4.4 Inheritance

They’ll stress and going to do something

Ahmad Amin explain that, some of parent

out of their mind. Azizi and Rosnah (2007)

characteristic would be inherit to their

state, the teenager got feeling want try

daughter or son in formal or informal ways.

something new, because of unsatisfied,

Sometimes, a good characters from was

revenge, need attention and so on.

inherited from parent while some of them inherit a poor characteristic. Ahmad Amin

Lack appreciation of akhlak in

(1975). Inherit is the strength to make

adolescence encourages adolescents to be

children by parents. Some people might say

involved in social problem. Najati (2007)

that, inherit is the synonym between the

state that fallen of the akhlak value in

branches and the tree. Djatmika (1985).

society will be threat to the individual mental

prosperity.

According

4.5 The Strong Desire

Mohd

Sulaiman Yasin (1992) in western, the

One of the important factor that can

researcher realize the weakness of akhlak is

influence a person akhlak is the strong

the main factor the fall of country and the

desire. Which is the desire help a person to

important of the process ensconce akhlak is

achieve something because the desire is a

through religion, Roslan (2011)

power from inner side. That’s why it can a person to strive for achieving something

4.2 Instinct

Sujanto (1985).

Instinct is the willing to do a complex without hesitate. Psychologies explain that, the several of instinct in human tendinous 5

THE IMPORTANT OF QURANIC RECITATION IN THE DEVELOPMENT AKHLAK AMONG UNIVERSITY STUDENTS AT UNIVERSITI KEBANGSAAN MALAYSIA

4.6 Conscience

The study was explain about the concept of

The function of conscience is to always

al Quran and akhlak according to scholars,

remember ourselves the consequences of an

the benefit recitation al Quran. The scope of

action and put an effort to avoid it. If a

akhlak and the factors contribute to the

person going to do a bad thing the

development of akhlak.

conscience will produce regret feeling C.P.

5. Method

Chaplin (1989).

1. Population and sampling

Teacher in the school also teach how to be a tolerance person and cooperate with other

The respondent for the interview were

and develop a good akhlak. The educator

randomization among

could also give an impact toward the

University Kebangsaan Malaysia. These

development of akhlak among the students.

respondent will be interview in form of

the student

at

semi-structured interviews question which

4.7 Surrounding community

is open ended and close ended question.

Community can defined as the group of

The researcher will going to do interview

individual that related to the country,

with the student Islamic study in Universiti

culture and religion. Design and the way of

Kebangsaan Malaysia. The researcher will

behaving occur in different ways.

choose several student volunteer to do interview.

Effort from the Person Ibnu Miskawayh (1961) stated that akhlak is the main factor

2. Research instrument

to ensure the well-being of the community. Know the Fact of Human Soul.Every

In this research the questionnaire as the

individual should know the fact of human

research instrument that includes some

soul. Ibnu Miskawayh (1961) mentioned

items according to the objective of this

that soul is not mass can be weight and see,

study. The interview are using to achieve

it also not a thing with a value. Be Kind

the objective of the study.

with Other People. According to Ibnu

3. Data Collection and Procedure

Miskawayh (1961) the amount of the

The researcher need to collect data from the

gracious person is little while the amount of

respondent. The researcher has to develop

ungracious person are big.

the instruments or designs the interview

6. Conclusion

question properly in order to collect data. This 6

research

are

conducted

to

do

THE IMPORTANT OF QURANIC RECITATION IN THE DEVELOPMENT AKHLAK AMONG UNIVERSITY STUDENTS AT UNIVERSITI KEBANGSAAN MALAYSIA

interview. The question are related to the

regular with all participants, the interviewer

importance of Quranic recitation in the

has a set of preplanned core query for

development akhlak among university

coaching such that the equal areas are

students. All the data collection are in

protected with each interviewee is given

researcher

opportunity to problematic or furnish

responsibility

and

greater relevant information. This study

confidentially.

interviews each participant in the usage of a

5. Data Collection and Procedure The

researcher

has

to

semi-structured interview method.

develop

the

4. Data Analysis

instruments or designs the interview question properly in order to collect data.

Interview is the suitable way to collect data

This

do

for this study. The study will analyzed the

interview. The question are related to the

data by using thematic analysis. Thematic

importance of Quranic recitation in the

analysis is one of a type qualitative

development akhlak among university

analysis. So the study will create data

students. All the data collection are in

easily. It is used analyses classifications and

researcher

and

present (pattern) that related to the data. It

confidentially. This researcher will observe

illustrates the information in outstanding

for set a suitable date to go Universiti

detail and deals with various subjects by

Kebangsaan Malaysia, Bangi, and request

meaning of interpretations Boyatzis (1998).

research

are

conducted

to

responsibility

for several student for volunteer to interview. The interview session will take 20-30 minutes with the students that call as respondents. In this session the interviewee give

the

answer

according

to

the

researcher’s questions. Semi-Structured interview This method of interview use closed and open question include structured and unstructured. This is the easiest method among other, in order to be consistent. As a result, it has the advantages each strategies of interview. In order to be 7

THE IMPORTANT OF QURANIC RECITATION IN THE DEVELOPMENT AKHLAK AMONG UNIVERSITY STUDENTS AT UNIVERSITI KEBANGSAAN MALAYSIA

6. Result

Based on the themes that was divided, the first theme shown about the awareness of Quranic

The importance of quranic recitation in the Development akhlak among university students

R1

The awareness of Quranic recitation

X

X

X

X

The definition of akhlak

X

X

X

X

The factor of akhlak

X

X

X

X

definition of akhlak. Most of the respondent

The relationship between quranic recitation and akhlak development

X

X

X

X

was giving their answer based on their

R2

R3

R4

recitation. Most of the respondent answer the question clearly and the respondent understand the importance of recitation al Quran in development akhlak. Accept the two last respondent they didn’t give an appropriate answer toward the question. Then the second theme shows that the

understanding and opinion. The differences of their understanding was consist of the AlGhazali meaning of the akhlak. So, the respondent was understand was is akhlak

The awareness of

R5

R6

R7

X

X

X

R8

R9

according to their understanding, experiences. Next, third theme was about the factor of

Quranic recitation

akhlak. The respondent was giving the answer based on internal and external factor of their

The definition of

X

X

X

X

X

akhlak

life. Most of the answer was same, which is the factor that influence their development of akhlak was people surround them.

The factor of akhlak

X

X

X

X

X

The relationship

X

X

X

X

X

between quranic

Besides, the fourth theme was the relationship between Quranic recitation and development of akhlak. All of the students agreed that, Quranic recitation related to development of akhlak.

recitation and akhlak

Because in al Quran consist about the akhlak

development

that narrate by Allah.

NOTE: X represent responses given by interview respondents and R represent respondent TABLE 1: DATA ANALYSIS FROM INTERVIEW

8

THE IMPORTANT OF QURANIC RECITATION IN THE DEVELOPMENT AKHLAK AMONG UNIVERSITY STUDENTS AT UNIVERSITI KEBANGSAAN MALAYSIA

7. Discussion

then the age among 21 to 25 include as an adult, so an adult should can think deeply

1. The Important of Quranic Recitation

when to do something or an action. This is

In the study of Abdul Rauf (1989) and

similar to respondent 2 which he also give

Mohd. Kamal Hassan (1988) that Al Quran

an opinion that the factors that influence

would be available all time and appropriate

akhlak are the maturity of person.

to put in order this universal in all time and

The external factor that influence akhlak

place without hesitate. Al Quran is miracle

are according to Rohayati (2004), Family is

that proof the truth. Al Quran contain was

the main factor influence individual

cover all the aspect of life and guide

character. Parents should give their children

Muslim to faces life before hereafter.

education. If parents fail to educate their

This is corresponding to respondent 3 and 7

children it will affect the children’s future.

mention that recitation of Al-Quran as

They tend to involve themselves in social

syafaat (advantages granted by Allah to

problem and can’t form their akhlak

Prophet Muhammad to be used to help

properly. Each of the respondent mention

mankind on Judgement Day.) that as

that family background was contribute the

evidence of the advantages of recitation Al

primary factor to the development of

Quran.

akhlak. Because they learn and was

The Understanding of Definition Akhlak

educated firstly at their home.

among Student

Besides, the surrounding community give a

According to Imam Al Ghazali akhlak refer

big impact toward a person’s akhlak. This

to individual soul (ruhiyyah) which is

is because, community was design and the

something that eyes cannot see. It is similar

way of behaving occur in different ways.

to the opinion of respondent 3 and 5 which

Same goes to the opinion most of the

said akhlak come from the soul, and cannot

respondent

see from the eyes. Akhlak is very delicate

surround community contribute the big role

subject that only a good and pure heart can

in development of akhlak.

applied it in daily life.

8. Conclusion

The factor influence akhlak

The Quranic recitation in development of

Moreover, according to Roger (1962) in his

akhlak was importance according to the

book said that the level of development

students Universiti Kebangsaan Malaysia.

physical and sociology according their age,

There was two factors that also influence 9

that

emphasize

that,

the

THE IMPORTANT OF QURANIC RECITATION IN THE DEVELOPMENT AKHLAK AMONG UNIVERSITY STUDENTS AT UNIVERSITI KEBANGSAAN MALAYSIA

Langkos, S. (2015). Athens As an International Tourism Destination, 2018(January 2015), 5. https://doi.org/10.13140/2.1.3023.1369

the development of Al Quran which are internal and external factors. The study shown that the surrounding people was the

M. Daud Ali. (1998) Pendidikan Agama Islam. Jakarta: Raja Grafindo Pesada

main factor of the development of akhlak. Then, the Quranic recitation was the

Mohd khidir Zakaria. (2018). Girl killed after she threatened to expose ex-beau’s vaping habit: Source | New Straits Times | Malaysia General Business Sports and Lifestyle News. Retrieved June 23, 2018, from https://www.nst.com.my/news/nation/20 18/05/373580/girl-killed-after-shethreatened-expose-ex-beaus-vapinghabit-source

guidance to the right akhlak and follow Allah command. All Muslim should cooperate help Ummah to decrease the social issue among teenagers and also an adult. The university student should have an extra energy being a

Mohd Sulaiman Haji Yasin. (1992). Akhlak dan Tasawuf. Selangor: Yayasan Sulaiman.

good Muslim because they will lead this country in future.

Montemayor, R. and Hanson, E. (1985). A Naturalistic View of Conflict between Adolescents and their Parents and Sibling Early Adolescence.

References An-nadawi. (1982). kemahiran membaca al quran di sekolah menengah.pdf.

Al-Sadiqi. (1971). Dalil Al Falihin,Juz III. Mesir: Mustafa al Bab al- Halaby.

Boyatzis, R E (1998). Transforming Qualitative Information: Thematic Analysis and Code Development, SAGE Publication.

Roslan, Z. S. & N. M. (2011). Faktor-Faktor Yang Mempengaruhi Remaja Terlibat Dalam. University Teknologi Mara & University Teknologi Malaysia.

Denffer, A. Von. (1981). An Introduction to the Sciences of the Qur ’ an Ahmad von Denffer Introduction. Retrieved from http://www.islamicbulletin.org/free_dow nloads/quran/ul_umal_quran.pdf

Siti Norlina, Muhammad, Mohd Nasir, Ripin, Mohd Dani, M. (1995). Pemupukan Akhlak Muslim Menurut Pandangan Ibnu Miskawayh. Centre For Islamic Thought And Understanding, 5(2), 1–11.

Hussaini Amran. (2013). Ramai buta huruf alQuran. Retrieved July 17, 2018, from http://ww1.utusan.com.my/utusan/Dalam _Negeri/20131104/dn_17/Ramai-butahuruf-

Tamyiz Burhanuddin. (2001). Akhlak Pesentren Pandangan KH. Hasyim Asy'ari, (Yogyakarta: Ittqa Press. Yunahar Ilyas. (2011). UAD.

Hamzah Ya'qub. (1993). Etika Islam. Bandung : CV. Diponegoro

Kuliah Akhlak. LPSI

Zayd, P. D. N. A. (2011). The Quran: Dod and Man in Communication, 1–19.

Ibn Miskawayh, Ahmad bin Muhammad, (1961). Tahdhib al-Akhlaq. Beirut: Dar Maktabat al- Hayat Kamsin, A., Gani, A., Suliaman, I., Jaafar, S., Mahmud, R., Sabri, A. Q., … Maah, M. J. (2015). Developing The Novel Quran and Hadith Authentication System. 10

EKA ANEKA VIS-A-VIS Al-ASMĀ’ AL-HUSNĀ: SATU ANALISIS PANDANGAN UTHAYA SANKAR DI DALAM MALAIUR MANIKAM

Mastura Haji Abd Wahab1, Wan Mohd Fazrul Azdi Wan Razali2 1

[email protected], Pengajian Akidah dan Agama, Fakulti Kepimpinan dan Pengurusan, Universiti Sains Islam Malaysia. 2 [email protected], Pengajian Akidah dan Agama, Fakulti Kepimpinan dan Pengurusan, Universiti Sains Islam Malaysia.

Abstrak: Dalam kajian agama, al-Asmā’ al-Husnā bermaksud nama-nama Allah yang indah di mana nama-nama tersebut tidak dinisbahkan kepada makhluk ciptaan-Nya melainkan hanya kepada Allah sahaja. Menurut agama Hindu, eka bermaksud satu dan aneka bermaksud bukan satu atau pelbagai. Oleh itu, eka aneka bermaksud Tuhan dalam Agama Hindu itu satu tetapi memiliki pelbagai manifestasi atau jelmaan. Terdapat seorang penulis beragama Hindu iaitu Uthaya Sankar telah membuat satu kenyataan bahawa konsep eka aneka dalam agama Hindu sama dengan konsep alAsmā’ al-Husnā dalam Islam. Oleh itu, makalah ini ditulis bertujuan menghuraikan konsep eka aneka menurut Uthaya Sankar dalam Malaiur Manikam. Kemudian kajian ini juga menganalisis pandangan sarjana Islam terhadap konsep kesatuan atau Tauhid al- Asmā’ al-Husnā dalam Islam serta menyiasat pandangan Uthaya Sankar berkenaan penyamaan antara konsep eka aneka dalam agama Hindu dengan konsep al- Asmā’ al-Husnā dalam Islam. Kajian ini mengaplikasikan kaedah kualitatif iaitu kaedah kajian kandungan ke atas teks Malaiur Manikam. Kajian mendapati bahawa konsep eka aneka dalam agama Hindu tidak boleh disetarakan dengan konsep al-Asmā’ al-Husnā dalam Islam. Hal ini kerana walaupun Allah mempunyai 99 nama, tetapi Allah itu satu atau tauhid dari segi zat, sifat, perbuatan, nama-nama serta tidak mengalami penjelmaan dalam apa-apa bentuk dan manifestasi. Sebaliknya, tuhan agama Hindu bersifat eka atau satu, tetapi menjelma dalam pelbagai bentuk ataupun dalam aneka rupa. Implikasinya, kajian ini dapat memberikan pencerahan kepada orang Islam dan bukan Islam terhadap salah faham yang telah ditimbulkan oleh Uthaya Sankar mengenai penyamaan antara konsep eka aneka dengan konsep al- Asmā’ al-Husnā dalam Islam. Kata kunci: eka aneka, al-Asmā’ al-Husnā, Tauhid,Uthaya Sankar, Malaiur Manikam Abstract In the religion studies, al-Asmā’ al-Ḥusnā refers to the beautiful names of God, which such phrase is never ascribed to His creations, but only unto Him alone. According to Hinduism, eka means one, while aneka means not one or many. Therefore, eka aneka means God in Hinduism is one but also aneka, which has many manifestations or incarnations. There is one famous Hindu writer, namely Uthaya Sankar who claims that the Hindu concept of eka aneka is similar with the concept of al-Asmā’ al-Ḥusnā in Islam. Therefore, this research intends to describe the concept of eka aneka as prescribed by Uthaya Sankar in his Malaiur Manikam. Then, this research aims to analyze Muslim scholarly views on the concept of unity of God (tauḥīd) through al-Asmā’ al-Husnā in Islam and also to investigate Uthaya Sankar’s view of equalizing the concept of eka aneka with the concept of alAsmā’ al-Husnā in Islam. This research applies the qualitative methodology, namely content analysis method on the Malaiur Manikam text. This research found that the Hindu concept of eka aneka cannot be equalised with the concept of al-Asmā’ al-Ḥusnā in Islam. This is due to the fact that although

EKA ANEKA VIS-A-VIS Al-ASMĀ’ AL-HUSNĀ: SATU ANALISIS PANDANGAN UTHAYA SANKAR DI DALAM MALAIUR MANIKAM

Allah has 99 names, but Allah is one or (tauḥīd) in His essence (dhāt), attributes (ṣifāt), actions (afcāl) and names (asmā’), as well as does not incarnate into any forms or manifestations. On the contrary, even though the Hindu God is one, but it incarnates into various forms and manifestations. As a result, this finding can enlighten the Muslims and the non-Muslims on the misunderstanding that has been caused by Uthaya Sankar from equalizing the Hindu concept of eka aneka with the concept al-Asmā’ al-Husnā in Islam. Keywords: eka aneka, al-Asmā’ al-Husnā, Tauḥīd, Uthaya Sankar, Malaiur Manikam.

Pengenalan

sesiapapun

yang

Islam mempercayai bahawa Allah SWT

denganNya".(4)1

serupa

adalah tuhan yang berkuasa terhadap segala sesuatu, yang menciptakan alam semesta,

Sementara itu, agama Hindu pula adalah salah

serta mengawal setiap perkara, hatta ke atas

satu agama tertua di dunia yang dianuti oleh

perkara yang sangat kecil. Islam adalah salah

berjuta penduduk seluruh dunia. Perkataan

satu daripada agama monoteisme selain agama

Hindu itu sendiri diambil dari perkataan

Yahudi dan Kristian. Monoteisme bermaksud

Sanskrit

menyembah atau percaya bahawa tuhan itu

kawasan Lembah Indus. Terdapat banyak

satu

kontroversi

atau

Esa.

Oleh

itu,

bukti

yang

sindhu,

yang

yang

merujuk

ditimbulkan

kepada

mengenai

menunjukkan bahawa Islam adalah agama

hakikat agama Hindu, sama ada sebagai

monoteisme termaktub di dalam Al-Qur’ān,

agama politeistik, monoteistik, henoteistik

melalui Surah al-Ikhlās ayat 1-4:

ataupun panteistik. Walaupun agama Hindu

1

‫) لَ ۡم يَ ِل ۡد‬٢( ‫ص َم ُد‬ ‫) ه‬١( ‫ٱَّللُ أ َ َح ٌد‬ ‫قُ ۡل ُه َو ه‬ ‫ٱَّللُ ٱل ه‬

sering digambarkan sebagai agama yang

)٤( ‫) َولَ ۡم يَ ُكن لههُۥ ُكفُ ًوا أ َ َح ُۢ ُد‬٣( ‫َولَ ۡم يُولَ ۡد‬

menggalakkan kepercayaan banyak Tuhan,

Maksud:

(wahai

menumpukan ibadat mereka hanya kepada

Muhammad): "(Tuhanku) ialah Allah

salah satu daripada Tuhan-Tuhan ini. Tuhan

Yang Maha Esa; (1) "Allah Yang

yang satu itu dipanggil Brahma. Oleh itu,

menjadi tumpuan sekalian makhluk

kajian

untuk memohon sebarang hajat;" (2) Ia

berdasarkan pandangan Uthaya Sankar dalam

tiada beranak, dan Ia pula tidak

bukunya Malaiur Manikam. Topik atau isu

diperanakkan; (3) "Dan tidak ada

utama yang dikaji dalam buku ini adalah

Katakanlah

Al-Qur’ān. Al-Ikhlāṣ . 112:1-4.

pada hakikatnya individu cenderung untuk

ini

akan

menganalisis

isu

ini

EKA ANEKA VIS-A-VIS Al-ASMĀ’ AL-HUSNĀ: SATU ANALISIS PANDANGAN UTHAYA SANKAR DI DALAM MALAIUR MANIKAM

mengenai konsep 'eka aneka’ dalam agama

tekankan bahawa sebagai salah satu agama

Hindu yang disamakan dengan konsep al-

terawal di dunia, ajaran Hindu menekankan

Asma' al-Ḥ usnā dalam Islam.

konsep tauhid, iaitu keesaan tuhan. Berbeza dengan tanggapan (baca: salah tanggap) dalam

Konsep ‘Eka Aneka’ Menurut Uthaya

kalangan masyarakat tertentu, Tuhan dalam

Sankar

ajaran

Hindu

adalah

Eka

(Tunggal/Satu/Esa)”. 3

Kemudian, beliau juga menyatakan di dalam Malaiur Manikam bahawa, “dinyatakan dalam kitab Chandogya Upanishad tentang konsep ekam evad vitiyam yang membawa makna “dia Buku Malaiur Manikam

Uthaya Sankar

hanya satu dan bukan dua.” Manakala dalam Rigveda ditekankan “Tuhan hanya Satu,

Perkataan eka telah disebut sebanyak enam

sembah tuhan yang satu.”4

kali di dalam Malaiur Manikam, iaitu pada muka surat 31, 68, 69, 71, 73 dan 74. Eka adalah perkataan Sanskrit yang literalnya bermaksud satu. Hal ini bermaksud, tuhan agama Hindu itu satu dan bukan dua atau banyak.

Buktinya,

Manikam,

di

Uthaya

dalam

Sankar

Malaiur

Akhir sekali, Uthaya menyatakan bahawa “eka” bermakna “satu” atau “tunggal”-atau selalu disebut sebagai “esa” dalam konteks Islam. Maka, dalam agama Hindu, tuhan adalah esa atau satu atau tunggal.”5

mengatakan

bahawa, “muncul konsep eka atau apa yang kita sebut sebagai “esa” atau “tunggal”.2

Bukti-bukti tersebut bermaksud tuhan agama Hindu itu satu atau eka. Menurut buku yang ditulis oleh Karel Wayner pada tahun 2005

Seterusnya, di dalam muka surat 71, Uthaya menyatakan

bahawa,

“sebelum

sesiapa

yang berjudul A Popular Dictionary of Hinduism, “the term eka means one; ekatva:

membuat tafsiran yang salah, biar saya 2

Uthaya Sankar. 2015. Dubook press. p.31. 3 Ibid. p.71.

Malaiur Manikam.

Bangi:

4

Ibid. p.73. Ibid. p.68.

5

EKA ANEKA VIS-A-VIS Al-ASMĀ’ AL-HUSNĀ: SATU ANALISIS PANDANGAN UTHAYA SANKAR DI DALAM MALAIUR MANIKAM

oneness; tad ekam where it means the

seperti Brahma, Vishnu, Shiva, Lakshmi,

primordial oneness prior to manifestation”. 6

Saraswati, Krishna, Ganesha, Durga, Vayu,

Maksudnya: “perkataan eka bermaksud satu,

Agni, Indra, dan lain-lain lagi. Kesemua tuhan

ekatva:

yang

di dalam agama Hindu memiliki sifat-sifat dan

bermaksud satu-satunya Tuhan yang wujud di

tugas mereka tersendiri. Buktinya, di dalam

awal masa sebelum dimanifestasikan.”

buku Philosophy of the Upanishads karangan

kesatuan

atau

tad

ekam

Paul Deussen menyatakan bahawa, “even the Kemudian,

boleh

gods do their work only by virtue of the power

disamakan dengan ‘ananta’. Berdasarkan

which he confers on them; no blade of grass can

buku

Anantanand

be consumed by Agni, or swept away by Vayu,

Rambachand berjudul The Advaita Worldview

apart from the will of Brahman. 8 Maksudnya:

God, World and Humanity: “the nature of

“Bahkan Tuhan-Tuhan melakukan kerja mereka

yang

perkataan

dikarang

eka

oleh

juga

Brahman is limitless (ananta).”

7

Maksud:

hanya kerana mereka mempunyai kuasa yang

“sifat semulajadi Brahman adalah tanpa had

yang telah dianugerahkan kepada mereka; tiada

(ananta).” Oleh kerana Brahman itu tidak

rumput yang boleh dimakan oleh Agni, atau

terhad, Brahman boleh memanifestasikan

dihanyutkan

dirinya menjadi dua atau banyak rupa.

mengikuti kehendak Brahman.” Hal ini juga

oleh

Vayu,

selain

daripada

bermaksud kesemua kuasa yang diberi kepada Seterusnya, ‘aneka’ pula bermaksud pelbagai

setiap tuhan di dalam agama Hindu dikawal oleh

atau banyak. Buktinya, perkataan ‘aneka’

Brahma (tuhan pencipta).

disebut oleh Uthaya Sankar di dalam muka surat 68, “istilah ‘aneka’ pula difahami dalam

Selain itu, Uthaya Sankar juga menyatakan

konteks Bahasa Malaysia sebagai “pelbagai”

bahawa terdapat pelbagai tuhan dalam agama

(dari Bahasa Tamil) atau “bermacam-macam”.

Hindu yang dinyatakan dalam kitab Rigveda

Hal ini bermaksud perkataan ‘aneka’ dianggap

dan Yajurveda. Buktinya, di dalam Malaiur

sebagai pelbagai nama tuhan agama Hindu

Manikam, beliau menyatakan bahawa, “dalam

6

8

Karel Werner.2005. A Popular Dictionary of Hinduism. Francis: Curzon Press, p.43. 7 Anantanand Rambachand. 2006. The Advaita Worldview: God, World, and Humanity. New York: State University of New York. p.67

Paul Deussen. 1908. The Philosophy of the Upanishads. Edinburgh: T&T. Clark. p.205.

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kitab Rigveda yang mengandungi 10,522 gita

yang berciri “eka (Tunggal/Satu/Esa) juga

puja (hymn), sejumlah 33 dewa dinyatakan.

bersifat “aneka” iaitu dikenali dengan Pelbagai

Antaranya ialah Indra, Agni, Surya, Vayu,

nama

Dyaus, Prithivi, Apas, Soma, Divya dan Varuna.

walaupun dikenali dengan pelbagai nama yang

Dapat diperhatikan bahawa kebanyakan nama

berbeza, Tuhan dalam agama Hindu tetap esa.”

mengikut

ṣ ifāt-Nya.

Maknanya,

dewa-dewi ini merujuk kepada unsur-unsur alam seperti angin, api, matahari, air dan angkasa.” 9 Beliau juga menyatakan bahawa, “dalam kitab Yajurveda yang mengandungi sekitar 6,000 gita puja pula, antara nama yang digunakan

adalah

Agni,

Aditya,

Vayu,

Chandramas, Sukra, Brahman, Apah dan Prajapati, Nama-nama lain yang boleh ditemui dalam kitab-kitab Hindu termasuk Bhumi, Tejas, Indra, Savita, Paramatma, Iswara, Mitra, Dera, Ananda, Guru, Satya dan Akasa.”1

Kemudian, terma eka aneka pula telah disebut sebanyak empat kali oleh Uthaya Sankar di dalam Malaiur Manikam, iaitu di dalam muka surat 31,

Konsep al-Asmā’ al-Ḥusnā Menurut Sarjana Islam Al-Asmā’ al-Ḥusnā adalah terdiri daripada dua perkataan Arab iaitu al-Asmā’ dan al-Ḥusnā. Dari segi bahasa, al-Asmā’ adalah kata jamak bagi perkataan al-Ism yang bermaksud nama. Oleh itu, al-Asmā’ di sini bermaksud namanama. 0

Al-Ḥusnā pula adalah kata terbitan daripada perkataan al-Hasan yang bermaksud baik. Apabila digabungkan kedua-dua perkataan ini iaitu al-Asmā’ al-Ḥusnā, frasa ini bermaksud

68, 74 dan 75. Secara literalnya, eka aneka

nama-nama Allah yang Maha Baik atau Maha

bermaksud Tuhan agama Hindu itu satu tetapi

Indah.

memiliki pelbagai rupa, nama dan bentuk. Buktinya, di dalam Malaiur Manikam, beliau menyatakan

Frasa al-Asmā’ al-Ḥusnā telah disebut sebanyak

bahawa, “muncul konsep eka aneka- tuhan yang eka

empat kali di dalam al-Qur’ān iaitu di dalam

tetapi dikenali dalam aneka bentuk”. Selain itu,

surah al-Isra’, surah al-Acrāf, surah al-Hashr dan

beliau juga menyatakan bahawa, “sesungguhnya

surah Tāhā. Pertama, di dalam surah al-Isra’

eka aneka adalah istilah Sanskrit tetapi sudah

ayat 110, Allah SWT berfirman:

diserap masuk dalam bahasa Malaysia. Tuhan 9

Uthaya Sankar. 2015. Dubook press. p.72.

Malaiur Manikam. Bangi:

1

Uthaya Sankar. 2015. Dubook press. p.72.

0 Malaiur Manikam. Bangi:

EKA ANEKA VIS-A-VIS Al-ASMĀ’ AL-HUSNĀ: SATU ANALISIS PANDANGAN UTHAYA SANKAR DI DALAM MALAIUR MANIKAM

‫ٱلر ۡح َٰ َمنَ أ َ ّٗيا هما َت َۡدعُواْ َفَلَه ُ ۡٱَأۡل َ ۡس َما ٓ ُء‬ ُ ‫ٱَّلل أ َ ِو ۡٱد‬ ُ ‫قُ ِل ۡٱد‬ ‫عواْ ه‬ َ ‫عواْ ه‬ َ‫ص ََلَتِكَ َو ََل َت ُخَاَفِ ۡت بِ َها َو ۡٱبَت َغِ بَ ۡين‬ َ ِ‫ۡٱل ُح ۡسن ََٰٰۚى َو ََل َت َۡج َه ۡر ب‬ ﴾١١٠﴿ ‫سبِ ّٗيَل‬ َ َ‫َٰ َذلِك‬

ُ ‫ار‬ ‫ص ِو ُر لَهُ ۡٱَأۡل َ ۡس َما ٓ ُء ۡٱل ُح ۡسن ََٰٰۚى‬ ‫ُه َو ه‬ َ ‫ئ ۡٱل ُم‬ ِ َ‫ٱَّللُ ۡٱل َٰ َخ ِل ُق ۡٱلب‬ ُ ‫ض َو ُه َو ۡٱلعَ ِز‬ ‫يز ۡٱل َح ِكي ُم‬ ِ ‫س َٰ َم َٰ َو‬ ‫سبِ ُح لَهُۥ َما َفِي ٱل ه‬ ِ ‫ت َو ۡٱَأۡل َ ۡر‬ َ ُ‫ي‬

Maksudnya: “Katakanlah (wahai Muhammad):

Maksudnya: Dia lah Allah, Yang Menciptakan

"Serulah nama "Allah" atau nama "Al-

sekalian makhluk; Yang Mengadakan (dari

Rahman", yang mana sahaja kamu serukan (dari

tiada kepada ada); Yang Membentuk rupa

kedua-dua nama itu adalah baik belaka); kerana

(makhluk-makhlukNya

Allah mempunyai banyak nama-nama yang baik

dikehendakiNya); bagiNyalah nama-nama yang

serta mulia". Dan janganlah engkau nyaringkan

sebaik-baiknya

bacaan doa atau sembahyangmu, juga janganlah

bertasbih kepadaNya segala yang ada di langit

engkau perlahankannya, dan gunakanlah sahaja

dan di bumi; dan Dia lah Yang tiada

satu cara yang sederhana antara itu (110).1

1 bandingNya, lagi Maha Bijaksana (24).1

Kedua, di dalam Surah al-Acrāf ayat 180, Allah

Akhir sekali, di dalam Surah Tāhā ayat 8, Allah

SWT berfirman bahawa:

SWT berfirman bahawa:

﴾٢٤﴿

menurut

dan

yang

semulia-mulianya;

﴾٨﴿ ‫ٱَّللُ ََلٓ إِ َٰلَهَ إِ هَل ُه َو لَهُ ۡٱَأۡل َ ۡس َما ٓ ُء ۡٱل ُح ۡسن ََٰى‬ ‫ه‬

ِ ‫َو ِ ه‬ َ‫عوهُ بِ َها َو َذ ُرواْ ٱلهذِينَ ي ُۡل ِح ُدون‬ ُ ‫َّلل ۡٱَأۡل َ ۡس َما ٓ ُء ۡٱل ُح ۡسن ََٰى َفَ ۡٱد‬ ﴾١٨٠﴿ َ‫سي ُۡجزَ ۡونَ َما َكانُواْ يَعۡ َملُون‬ َ ٰۚ‫َفِ ٓي أ َ ۡس َٰ َٓمئِ ِهۦ‬

Maksudnya: Allah! Tiada Tuhan yang berhak

Maksudnya: Dan Allah mempunyai nama-nama

disembah melainkan Dia, bagiNyalah segala

yang baik (yang mulia), maka serulah (dan

nama yang baik (8).1

3

berdoalah) kepadaNya dengan menyebut namanama itu, dan pulaukanlah orang-orang yang

Menurut al-Qurtubī di dalam bukunya iaitu al-

berpaling

masa

Asnā fi Sharh Asmā’ Allāh al-Ḥusnā, beliau

menggunakan nama-namaNya. Mereka akan

mentafsirkan Surah al-Acrāf ayat 180 dengan

mendapat balasan mengenai apa yang mereka

menjelaskan bahawa konsep Tauhīd dalam

telah kerjakan (180).

Islam

dari

kebenaran

dalam

boleh

dibahagikan

kepada

empat

bahagian iaitu Tauhīd zat (dhāt), sifat (ṣifāt), Ketiga, di dalam Surah al-Hashr ayat 24, Allah SWT berfirman bahawa: 1 1

Al-Qur’ān. Al-Isra’. 17:110. 1 Al-Qur’ān. Al-Hashr. 59:24.2

1

Al-Qur’ān. Tāhā. 20:8.

3

EKA ANEKA VIS-A-VIS Al-ASMĀ’ AL-HUSNĀ: SATU ANALISIS PANDANGAN UTHAYA SANKAR DI DALAM MALAIUR MANIKAM

perbuatan (afcāl), dan nama-nama (asmā’).1

4 bahawa: “masyarakat pelbagai kaum dan agama

di Malaysia kemungkinan besar sudah biasa Al-Sanūsi pula berpendapat di dalam kitabnya,

mendengar nama dewa-dewi seperti Brahman,

Sharḥ al-Asmā’ al-Ḥusnā bahawa zat atau entiti

Vishnu, Shiva, Shakti, Laksmi, Krishna, Durga,

Allah adalah satu, tidak disamakan serta suci

Kali,

dari perkara yang baharu dan sebarang

(Subramaniam) dan Narashima. Setiap dewa-

perubahan. Setiap perbuatan Allah juga tidak

dewi ada puluhan avatar dan inkarnasi. Kisah-

dikongsi atau tidak sama dengan perbuatan

kisah itu boleh dibaca dalam karya-karya purana

(Ganapathi),

Murugan

Ini

5 dan epik India. Senarai nama-nama di atas

menjelaskan bahawa konsep al-Asmā’ al-Ḥusnā

mungkin membawa kita kembali kepada

yang diajarkan dalam Islam memberi maksud

persoalan tentang jumlah Tuhan (Theivam,

bahawa Allah SWT memiliki pelbagai nama

Iraivan, Kadavul) yang disembah orang Hindu.

yang Maha Indah, tetapi tetap satu daripada

Untuk rekod, sebagaimana Asmaul Husna (99

aspek zat (dhāt), sifat (ṣifāt), perbuatan (afcāl),

nama yang teragung, termulia dan terindah)

nama-nama (asmā’), dan tidak berinkarnasi atau

tetap merujuk kepada Allah yang Maha Esa

menjelma dalam apa-apa rupa mahupun bentuk.

dalam agama Islam, nama-nama yang saya

benda yang baharu atau makhluk.

1

Ganesha

senaraikan di atas juga merujuk kepada tuhan Analisis Dakwaan Persamaan antara Konsep

yang Maha Esa menurut ajaran Hindu.” 1

Eka Aneka dalam Agama Hindu dengan AlAsmā’ al-Ḥusnā dalam Islam

Dalam perenggan yang lain, Uthaya Sankar terus menyamakan konsep eka aneka dengan

Dalam Malaiur Manikam, Uthaya Sankar

konsep al-Asmā’ al-Ḥusnā melalui dakwaannya

berpandangan bahawa konsep eka aneka dalam

seperti berikut: “sejumlah 99 nama itu tidak pula

agama Hindu adalah sama dengan konsep al-

bermakna Allah hanya memiliki 99 sifat atau

Asmā’ al-Ḥusnā dalam Islam. Buktinya, di

lebih parah jika ada pihak yang beranggapan

dalam Malaiur Manikam, beliau menyatakan

bahawa terdapat 99 Tuhan selain daripada Allah

1

1

Al-Qurtubī. 2005. al-Asnā4fi Sharh Asmā’ Allāh alḤusnā. Beirut: Al- Maktabah Al- cAdhriyyah. p.36. 1 5 Abi cAbdullāh Muḥ ammad IbnYūsuf al-Sanūsī alḤasanī. 1761. Sharḥ al-Asmā’ al-Ḥusnā. Beirut: Maktabah al-Macārif. p. 6.

6 Uthaya Sankar. 2015. Malaiur Manikam, Bangi: Dubook press. pp.72-73.

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dalam agama Islam. Atas sebab inilah juga saya

menyatakan bahawa: “masyarakat pelbagai

amat menggalakkan dialog antara agama,

kaum dan agama di Malaysia kemungkinan

supaya dapat merungkai apa-apa salah tanggap

besar sudah biasa mendengar nama dewa-dewi

yang

seperti

mungkin

wujud

dalam

kalangan

Brahman,

Vishnu,

Shiva,

Krishna,

Durga,

Kali,

Shakti,

masyarakat pelbagai agama. Antara nama yang

Laksmi,

digunakan berdasarkan sifat-sifat Allah ialah

(Ganapathi), Murugan (Subramaniam) dan

Al-Khāliq iaitu Maha Pencipta, Al-Waliyy iaitu

Narashima. Setiap dewa-dewi ada puluhan

Maha Melindungi dan Al-Mumīt iaitu Maha

avatar dan inkarnasi. Kisah-kisah itu boleh

Mematikan. Kalau diperhatihan dalam konteks

dibaca dalam karya-karya purana dan epik

agama Hindu di mana Bahasa Sanskrit

India.” 1 Oleh itu, jelas terbukti8 bahawa tuhan

digunakan, sifat Tuhan yang Maha Pencipta

agama Hindu mempunyai

dirujuk sebagai Brahma, Maha Melindungi

manifestasi ke dalam pelbagai rupa dan bentuk,

dirujuk sebagai Vishnu dan Maha Mematikan

yang sama sekali berbeza dengan hakikat

dirujuk sebagai Shiva.”1

7

Ganesha

inkarnasi

atau

konsep tauhid al-Asmā’ al-Ḥusnā dalam Islam.

Oleh itu, melalui analisis ke atas konsep eka

Konsep eka aneka dalam ajaran teologi Hindu

aneka dan al-Asmā’ al-Ḥusnā ini, pandangan

adalah berbeza dengan konsep al-Asmā’ al-

Uthaya Sankar berkenaan kesetaraan antara

Ḥusnā di dalam Islam. Konsep Tauhid al-Asmā’

kedua-dua konsep tersebut adalah tidak benar

al-Ḥusnā mengajarkan bahawa Allah itu zatNya

sama sekali. Hakiktnya, konsep al-Asmā’ al-

satu

Ḥusnā dalam Islam tidak sama dengan konsep

menginkarnasi ke dalam apa-apa jua bentuk dan

eka aneka dalam Hindu kerana tuhan dalam

manifestasi. Walaupun Allah mempunyai 99

agama Hindu menginkarnasi atau menjelma ke

nama-nama yang indah, kesemua nama ini tetap

dalam pelbagai bentuk atau rupa.

merujuk kepada satu entiti atau zat ketuhanan,

dan

Allah

tidak

menjelma

atau

tidak pernah menjelma atau memanifestasi serta Perkara ini dapat dibuktikan melalui kenyataan

tidak akan sama dengan makhluk-makhluk-Nya

yang telah dibuat oleh Uthaya Sankar sendiri.

dari segi sifat, mahupun perbuatan.

Dalam

1

Malaiur

Manikam,

beliau

telah

7 Uthaya Sankar. 2015. Malaiur Manikam, Bangi: Dubook press. p.69.

1

8 Uthaya Sankar. 2015. Malaiur Manikam, Bangi: Dubook press. pp.72-73.

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Buktinya, perkara ini telah dinyatakan dalam

dengan konsep Al-Asmā’ al-Ḥusnā dalam Islam.

topik yang sebelumya bahawa Al-Qurtubī berpandangan di dalam tafsirnya bahawa

Kesimpulan

Tauhid al-Asmā’ al-Ḥusnā bagi Allah dalam

Secara kesimpulannya, eka aneka bermaksud

Islam bermaksud Allah itu satu dari segi zat,

Tuhan agama Hindu itu satu tetapi bersifat

sifat, dan perbuatan. Hal ini bersesuaian dengan

aneka iaitu memiliki pelbagai rupa serta bentuk.

firman Allah di dalam Surah al-Shūrā 42:11:

Manakala, Al-Asmā’ al-Ḥusnā pula bermaksud

ٰۚ ِ ‫ت َو ۡٱَأۡل َ ۡر‬ ‫ض َجعَ َل لَ ُكم ِم ۡن أَنفُ ِس ُك ۡم أ َ ۡز َٰ َو ّٗجا‬ ِ ‫س َٰ َم َٰ َو‬ ‫اط ُر ٱل ه‬ ِ َ‫َف‬ ‫س َك ِم ۡۡث ِل ِهۦ َش َۡيء َو ُه َو‬ َ ‫َو ِمنَ ۡٱَأۡل َ ۡن َٰعَ ِم أ َ ۡز َٰ َو ّٗجا يَ ۡذ َر ُؤ ُك ۡم َفِي ٰۚ ِه لَ ۡي‬

nama-nama Allah yang baik atau indah.

﴾١١﴿ ‫ير‬ ‫ٱل ه‬ ُ ‫ص‬ ِ َ‫س ِمي ُع ۡٱلب‬ Maksudnya: “Dia lah yang menciptakan langit dan bumi; Ia menjadikan bagi kamu pasanganpasangan

dari

jenis

kamu

sendiri,

dan

menjadikan dari jenis binatang-binatang ternak pasangan-pasangan (bagi bintang-binatang itu); dengan jalan yang demikian dikembangkanNya (zuriat

keturunan)

kamu

semua.

Tiada

sesuatupun yang sebanding dengan (ZatNya, sifat-sifatNya, dan pentadbiranNya) dan Dia lah Yang Maha Mendengar, lagi Maha Melihat.” (11)1

9

Melalui ayat tersebut, jelas terbukti bahawa Allah SWT tidak boleh disamakan dengan apa jua makhluk ciptaanNya dari segi zat mahupun sifat-sifatNya yang mulia dan teragung. Secara tuntas, hujah-hujah ini menafikan persamaan antara konsep eka aneka dalam agama Hindu

1

Al-Qur’ān. Al-Shūrā. 42:11. 9

Dalam Malaiur Manikam, Utahaya Sankar berpandangan bahawa konsep eka aneka dalam agama Hindu adalah sama dengan konsep alAsmā’ al-Ḥusnā dalam Islam. Melalui analisis ke atas kedua-dua konsep ini, konsep al-Asmā’ al-Ḥusnā dalam Islam tidak sama sekali dapat disetarakan dengan konsep eka aneka dalam Hindu. Hal ini adalah kerana tuhan dalam agama Hindu menginkarnasi atau menjelma ke dalam pelbagai bentuk atau rupa.

Oleh itu, kenyataan yang dibuat oleh Uthaya Sankar di dalam Malaiur Manikam mengenai kesetaraan antara konsep eka aneka dalam agama Hindu dengan konsep Al-Asmā’ alḤusnā dalam Islam adalah tidak benar sama sekali kerana tuhan agama Hindu berinkarnasi dalam pelbagai bentuk dan rupa. Manakala, Allah SWT tidak memanifestasi ke dalam apaapa bentuk sekalipun sesuai dengan konsep

EKA ANEKA VIS-A-VIS Al-ASMĀ’ AL-HUSNĀ: SATU ANALISIS PANDANGAN UTHAYA SANKAR DI DALAM MALAIUR MANIKAM

tauhid zat, sifat, perbuatan dan nama-namaNya

Uthaya Sankar. 2015. Malaiur Manikam, Bangi:

seperti yang telah dijarkan oleh para sarjana

Dubook press.

Islam.

Akhirnya,

mempunyai

99

walaupun nama-nama

Allah

SWT

yang

indah,

Vasudha Narayanan. 2003. “Gender in a

kesemua nama ini tetap merujuk kepada satu

Devotional

entiti atau zat ketuhanan, tidak pernah menjelma

Companion to Hinduism. UK: Blackwell

atau memanifestasi, serta tidak akan sama

Publishing.

dengan makhluk-makhluk-Nya.

Rujukan Al-Qur’ān. Abi cAbdullāh Muḥ ammad IbnYūsuf al-Sanūsī al-Ḥasanī. 1761. Sharḥ al-Asmā’ al-Ḥusnā. Beirut: Maktabah al-Macārif. Al-Qurtubī. 2005. al-Asnā fi Sharh Asmā’ Allāh al-Ḥusnā. c

Beirut:

Al-

Maktabah

Al-

Adhriyyah.

Anantanand Rambachand. 2006. The Advaita Worldview: God, World, and Humanity. New York: State University of New York.

Karel Werner.2005. A Popular Dictionary of Hinduism. Francis: Curzon Press.

Paul Deussen. 1908. The Philosophy of the Upanishads. Edinburgh: T&T. Clark.

Universe”.

The

Blackwell

KEBERKESANAN PENGGUNAAN IPAD SEBAGAI ALAT PEMBELAJARAN DI KALANGAN PELAJAR SEKOLAH MENENGAH

KEBERKESANAN PENGGUNAAN IPAD SEBAGAI ALAT PEMBELAJARAN DI KALANGAN PELAJAR SEKOLAH MENENGAH Mazny Abdullah1, Rosninawati Hussin2 1

Mazny binti Abdullah, Ijazah Sarjana Muda Komunikasi dengan Kepujian, Fakulti Kepimpinan dan Pengurusan Universiti Sains Islam Malaysia 2 Rosninawati Hussin, Pensyarah Komunikasi, Fakulti Kepimpinan dan Pengurusan Universiti Sains Islam Malaysia Abstrak: Ipad merupakan sebuah peranti komputer tablet yang direka dan dibangunkan oleh Apple Computer. Ipad telah menarik banyak perhatian pengguna dan ia telah digunakan dalam sektor pendidikan. Ia juga merupakan salah satu teknologi komunikasi mudah alih yang boleh digunakan untuk melayari internet seperti menghantar dan menerima email, berhubung di media sosial, dan juga boleh digunakan untuk mencari maklumat-maklumat yang penting. Kajian ini dijalankan untuk melihat kesan penggunaan iPad dalam kalangan pelajar sekolah menengah. Kaedah kualitatif iaitu temubual separa struktur telah dipilih untuk kajian ini. Antara pelajar yang terpilih untuk temubual ini adalah pelajar Sekolah Menengah Imtiaz Ulul Albab, Melaka dan Kolej Permata Insan, Nilai yang menggunakan iPad dalam pembelajaran dan pengajian mereka. Antara persoalan yang akan dijawab dalam kajian ini termasuklah bagaimana pelajar menggunakan iPad sebagai alat pembelajaran?, Apakah kesan menggunakan iPad dalam pembelajaran? dan apakah cabaran menggunakan iPad dalam pembelajaran? Daripada kajian yang dijalankan didapati bahawa iPad ini memberi kesan yang positif dalam pembelajaran dikalangan pelajar sekolah menengah. Kata kunci: Ipad, Teknologi Komunikasi, Teknologi Pendidikan Abstract: Ipad is a tablet computer device designed and developed by Apple Computer. Ipad has attracted a lot of consumer attention and it has been used in education sector. It is also one of the mobile communication technologies that can be used to surf the internet such as sending and receiving email, connecting on social media, and also can be used to find important information. This study was conducted to see the effect of using iPad among secondary school students. A qualitative method of semi structure interview was selected for this study. The respondents selected for this interview are students from Sekolah Menengah Imtiaz Ulul Albab, Melaka and Kolej Permata Insan, Nilai that are using iPad in their learning. Among the questions that will be answered in this study are how students use the iPad as a learning tool?, What impact iPad uses in learning?, And what challenges iPad use in learning? From the study, it was found that the iPad has a positive impact on learning among secondary school student. Keywords: iPad, communication technology, education technology

KEBERKESANAN PENGGUNAAN IPAD SEBAGAI ALAT PEMBELAJARAN DI KALANGAN PELAJAR SEKOLAH MENENGAH

yang penting untuk masa yang akan datang

Pengenalan

(Jones, 2013). Artikel ini membincangkan tentang iPad yang merupakan satu teknologi komunikasi

Oleh itu, tujuan artikel ini adalah untuk

mudah alih yang boleh digunakan untuk

mengetahui kesan penggunaan iPad di dalam

melayari internet seperti menghantar dan

pembelajaran di kalangan pelajar sekolah

menerima email, berhubung di media sosial,

menengah. Keberkesanan iPad dikaji sebagai

dan juga boleh digunakan untuk mencari

medium yang efektif kepada pelajar-pelajar

maklumat-maklumat yang penting. Selain

sekolah

itu, penggunaan iPad di sekolah merupakan

memudahkan pelajar untuk menyusun tugas

hasil daripada kenyataan yang mengatakan

dan tugasan sekolah mereka kerana apabila

bahawa teknologi iPad dapat memotivasikan

mereka menggunakan iPad mereka lebih

pelajar untuk belajar. Terdapat beberapa

mudah untuk mencari maklumat tentang

kumpulan

bahawa

kerja sekolah mereka. Oleh itu, pelajar juga

pengenalan dan penggunaan iPad akan

sangat positif terhadap iPad dan kesannya ia

menjadi pengalaman positif kepada guru dan

dapat memberi motivasi, keupayaan untuk

juga pelajar sebaliknya penggunaan iPad

menyelidik,

dalam pembelajaran juga mempunyai kesan

berkolaborasi (Churchil, 2012). Menurut

negetif kepada pelajar.

kajian

yang

menyatakan

dan

iPad

dikatakan

berkomunikasi

lepas,

penggunaan

iPad

dapat

dan

juga

mempunyai kesan negatif kepada pelajar Disamping itu juga, teknologi mudah alih

antaranya iPad hanya menambah masalah

terutamanya iPad telah mendapat tempat di

kewangan dalam sistem pendidikan. Apabila

sekolah-sekolah diseluruh dunia kerana

sekolah ditugaskan untuk membeli iPad, satu

kebanyakannya telah menggunakan iPad

perbelanjaan yang mahal akan dilaburkan

sebagai alat pembelajaran. Jumlah iPad yang

(Dewitt, 2013).

telah dijual kepada institusi pendidikan tidak diketahui, tetapi sejak iPad dilancarkan pada

Seterusnya, untuk kajian ini, dua buah

2010, Apple telah menjual 170 juta iPad.

sekolah iaitu Sekolah Menengah Imtiaz Ulul

Sudah jelas bahawa teknologi ini bukan

Albab, Melaka dan Kolej Permata Insan,

sahaja

Nilai

menjadi

sebahagian

daripada

kehidupan kita tetapi ia merupakan teknologi

telah

dipilih

untuk

menjalankan

penyelidikan ini. Penyelidik akan melakukan

KEBERKESANAN PENGGUNAAN IPAD SEBAGAI ALAT PEMBELAJARAN DI KALANGAN PELAJAR SEKOLAH MENENGAH

secara kualitatif dengan menemubual lapan

menggunakan kaedah temubual formal dan

orang pelajar. Artikel ini akan dimulai

tidak formal, ia akan membantu responden

dengan bahagian pengenalan diikuti dengan

lebih menarik untuk memberi respon dalam

metodologi,

sesi wawancara ini.

keputusan

dan

juga

perbincangan serta akhir sekali adalah kesimpulan. Keputusan & Perbincangan Metodologi Berdasarkan penyelidik

Sampel Populasi kajian ini adalah pelajar dari Kolej Permata Insan, Nilai dan Sekolah Menengah Imtiaz Ulul Albab, Melaka. Disamping itu, penyelidik

akan

menggunakan

kaedah

kualitatif iaitu temubual separa struktur. Penyelidik memilih lapan orang pelajar untuk di temubual, Responden 1 hingga Responden 4 adalah pelajar Sekolah Menengah Imtiaz Ulul Albab, Melaka dan Responden 5 hingga 8 adalah pelajar dari Kolej Permata Insan,

telah

kajian

menemui

lepas, bahawa

penyertaan aktif pelajar dalam pembelajaran atas talian dengan menggunakan peranti seperti perbincangan menyumbang secara signifikan kepada keputusan akhir pelajar dan secara tidak langsung perbincangan secara tidak bersemuka ini memberi kesan positif kepada para pelajar (Hui, 2016). Responden

1

menerangkan

bahawa

keputusan peperiksaan beliau meningkat selepas

menggunakan

pembelajaran

Nilai.

beberapa

terutamanya

iPad

dalam

subjek-subjek

pengetahuan seperti Bahasa Melayu dan Soalan temubual ini direka oleh penyelidik

Bahasa Inggeris.

berdasarkan objektif dan soalan kajian ini. Temubual ini dibahagikan kepada dua

“Nampak ada perubahan tapi ada yang

bahagian iaitu sesi pertama mengenai latar

meningkat ada yang kebanyakannya kalau

belakang responden, manakala bahagian

contohnya

kedua berkaitan dengan objektif kajian

macam Bahasa Melayu ke Bahasa Inggeris

penyelidik.

yang meningkat”.

Pada

masa

yang

sama,

temuramah yang mendalam adalah kaedah yang sesuai dalam kajian ini yang akan melibatkan pengalaman individu. Dengan

subjek-subjek

pengetahuan

KEBERKESANAN PENGGUNAAN IPAD SEBAGAI ALAT PEMBELAJARAN DI KALANGAN PELAJAR SEKOLAH MENENGAH

Respondent 3 juga menerangkan bahawa keputusan peperiksaan beliau meningkat dari

Responden 7 juga menerangkan bahawa

sebelum ini kerana kebanyakan mereka

keputusan peperiksaan beliau meningkat, ia

belajar menggunakan kaedah kemahiran

bermula selepas beliau belajar menggunakan

berfikir. Dan kaedah itu terdapat di dalam

iPad dalam pembelajaran harian.

iPad itu sendiri. “Saya rasa ia meningkat dari dulu, bila sebab “Bagi saya meningkat, sebab saya first saya

masa sekolah rendah kan tak menggunakan

exam kat sekolah ni markah saya tak teruk

iPad dan sekarang masa menggunakan iPad

sangat ada B, ada dapat C, selepas saya dapat

sewaktu menggunakan iPad tu saya rasa

iPad tu apa sebab sekarang kita guna soalan

bahawa ia menolong dan daripada situ

kbat, kbat tu soalan kita berfikir sendiri. Kbat

meningkat bermula masa tingkatan 1”.

itu sudah ada dalam iPad, so dulu saya dapat C tapi sekarang saya dapat A. Alhamdulillah,

Pada masa yang sama, iPad juga didapati

Math A, so saya memang suka mengguna

bermanfaat dalam konteks penasihat pelajar,

ipad ini”.

penetapan makmal, kerja lapangan, tontonan penyelidikan dan tutorial (Churchill, 2012).

Responden 5 turut menerangkan bahawa

Menurut Responden 7, sebelum beliau

keputusan peperiksaan beliau meningkat

memulakan sesuatu pembelajaran beliau

kerana

yang

akan memulakannya dengan satu permainan

menggunakan iPad ini sangat membantu

iaitu aplikasi Elevate. Elevate ini merupakan

beliau untuk mencari maklumat-maklumat

satu aplikasi yang melatih minda dan dapat

berkaitan pembelajaran harian beliau.

meransang minda seseorang. Jadi sebelum

kaedah

pembelajaran

memulakan latihan sekolah, beliau akan “Ya, keputusan peperiksaan saya memang

memulakan dengan latihan minda ini dahulu.

meningkat

Di

selepas

menggunakan

iPad.

samping

itu

juga,

aplikasi

Actually it’s good for me kerana saya boleh

memfokuskan

kepada

mencari maklumat-maklumat penting yang

Inggeris

Matematik.

saya tak tahu kan. So, iPad ni memang

langsung ia dapat membantu beliau untuk

banyak

meningkatkan pengetahuan beliau dalam

membantu

pembelajaran”.

saya

dalam

dan

subjek tersebut.

subjek

ini

Secara

Bahasa tidak

KEBERKESANAN PENGGUNAAN IPAD SEBAGAI ALAT PEMBELAJARAN DI KALANGAN PELAJAR SEKOLAH MENENGAH

Berdasar keputusan dan perbincangan di atas, “Saya suka menggunakan aplikasi elevate.

penyelidik

Aplikasi elevate ini dia adalah satu brain

penggunaan iPad sebagai alat pembelajaran

training jadi kalau saya belajar saya akan

di kalangan pelajar sekolah menengah

mula dengan brain training ini dahulu sebab

memberi kesan yang sangat positif kepada

brain training ini dia ada banyak mini game

para

so dalam mini game ni dia akan meransang

meningkatkan

sesuatu dalam otak, macam dia brain train so

pembelajaran

ada lah macam beberapa mini game dan dia

membantu para pelajar. Selain itu, pelajar-

memfokuskan kepada Bahasa Inggeris dan

pelajar juga menyatakan bahawa mereka

Math dan untuk saya yang lemah Math, ia

lebih selesa menggunakan iPad sebagai alat

sangatlah membantu”. (Responden 7)

pembelajaran harian kerana iPad sangat

mendapati

pelajar.

Ia

bahawa

bukan prestasi

tetapi

ia

sahaja

kesan

dapat

di

dalam

juga

banyak

memudahkan kerja guru-guru dan juga kerja Tambahan pula, iPad ini sangat mudah untuk

para pelajar.

digunakan terutamanya dalam pembelajaran. Peranti ini direka untuk memudahkan

Kesimpulan

pengguna dan kebanyakan pelajar juga mengatakan bahawa iPad antara teknologi

Secara

kesimpulannya,

yang mudah digunakan berbanding teknologi

penggunaan iPad sebagai alat pembelajaran

yang lain (Gary, 2010). Responden 7 juga

dalam kalangan pelajar sekolah menengah

menyatakan bahawa iPad antara peranti yang

memberi kesan yang sangat positif kepada

memudahkan beliau belajar berbanding

pelajar. Di samping itu, penggunaan iPad ini

beberapa peranti yang lain.

sangat

membantu

para

keberkesanan

pelajar

dalam

pendidikan. Berdasar soalan penyelidik, “So ipad ni satu benda yang memudahkan

bagaimana

kebanyakannya kalau orang-orang yang

sebagai alat pembelajaran?, apakah kesan

pernah

ataupun

penggunaan iPad sebagai alat pembelajaran?

menggunakan tablet apa-apa saya rasa ipad ni

dan apakan cabaran mereka menggunakan

antara semua tablet in the market I thing ipad

iPad sebagai alat pembelajaran? Kita dapat

is the best”. (Responden 7)

lihat

menggunakan

iPad

pelajar

berdasarkan

perbincangan,

menggunakan

keputusan

kebanyakannya

iPad

iPad

dan itu

KEBERKESANAN PENGGUNAAN IPAD SEBAGAI ALAT PEMBELAJARAN DI KALANGAN PELAJAR SEKOLAH MENENGAH

sendiri memberi kesan yang positif kepada pengguna.

Rujukan

Churchill, D., Fox, B., & King, M. (2012). Study of affordances of iPads and teachers’ private theories. International Journal of Information and Education Technology, 2(3), 251-254. Dewitt, P. (2013). Are schools prepared to let student BYOD? Education Week. – Education Week’s Blogs. Gary V. I. (2010). The impact of the iPad and iPhone on Education. – https://www.ubunkyo.ac.jp/center/library/image/fsell2010 _031-048.pdf Hui Y. T. (2016). Longitudinal study on impact of iPad use on teaching and learning. Singapore: National Institute of Education, Nanyang Technological University, Singapore. Karsenti, T., & Fievez, A. (2013). The iPad in education: uses, benefits, and challenges – A survey of 6,057 students and 302 teachers in Quebec (Canada). Montreal, QC: CRIFPE.

Pedagogi Dakwah Orang Asli Selepas Memeluk Islam Muhamad Hizami Hussin, Dakwah dan Pengurusan Islam, Fakulti Kepimpinan dan Pengurusan, Universiti Sains Islam Malaysia Dr. Mahazan Abdul Mutalib, Dakwah dan Pengurusan Islam, Fakulti Kepimpinan dan Pengurusan, Universiti Sains Islam Malaysia Abstrak : Kajian ini adalah bertujuan untuk mengenali kepelbagaian masyarakat Orang Asli yang wujud di Malaysia dan mengkaji isu serta cabaran yang dihadapi oleh para pendakwah dalam usaha berdakwah kepada golongan tersebut di samping mengusulkan pedagogi akidah yang bersesuaian dengan mereka . Kajian ini adalah penting untuk memastikan aktiviti dakwah kepada masyarakat Orang Asli selama ini telah mencapai matlamat sepenuhnya. Bagi mencapai tujuan tersebut, penulis telah menggunakan dua kaedah utama pengumpulan data iaitu kajian perpustakaan dan kajian lapangan. Dalam kajian lapangan penulis menggunakan metode temu bual dan pemerhatian serta melalui sesi lawatan atau penyertaan bersama mereka dalam aktiviti yang dijalankan supaya maklumat yang diperolehi lebih tepat. Begitu juga pencarian maklumat diperoleh daripada kajian-kajian lepas yang berkaitan dakwah Orang Asli dan dokumen yang diperoleh daripada JAKIM serta JKOA untuk lebih memantapkan lagi hasil kajian ini. Hasil daripada kajian ini, penulis mendapati banyak cabaran yang terpaksa dihadapi oleh golongan pendakwah dalam menyampaikan dakwah terhadap golongan sasaran. Secara keseluruhannya dapat dibuat kesimpulan bahawa pendidikan akidah amatlah penting kepada masyarakat Orang Asli yang telah memeluk Islam bagi memastikan mereka tidak murtad atau kembali kepada kepercayaan asal mereka selain memastikan mereka sentiasa berada di dalam pantauan dan jagaan pihak berwajib supaya mereka tidak berasa tersisih atau dipinggirkan. Kata Kunci : Dakwah, Orang Asli, Cabaran, Pedagogi Abstract: This study is aimed at recognizing the diversity of indigenous peoples in Malaysia and studying the issues and challenges faced by preachers in preaching to those groups as well as proposing the pedagogy of the creeds that are appropriate to them. This study is important to ensure the activities of the da'wah to the Orang Asli communities have so far achieved their full goals. In order to achieve these objectives, the author has used two main methods of data collection, namely library research and field studies. In the field study, the authors use interview and observation methods as well as through their sessions or their joint participation in the activities conducted so that the information obtained is more accurate. Similarly, information retrieval is derived from past studies related to Orang Asli propagation and

PEDAGOGI DAKWAH ORANG ASLI SELEPAS MEMELUK ISLAM

documents obtained from JAKIM and JKOA to further strengthen the results of this study. As a result of this study, the authors find many challenges faced by preachers in delivering da'wah to target groups. Overall, it can be concluded that faith education is very important to the Orang Asli community who have embraced Islam to ensure that they are not apostate or return to their original beliefs as well as to ensure they are always in the watch and care of the authorities so that they do not feel excluded or marginalized. Keywords: Da'wah, Aboriginal, Challenges, Pedagogy Pengenalan Secara umumnya, dakwah jika dikaitkan dengan agama adalah suatu usaha atau proses untuk melahirkan kewujudannya(agama) dalam realiti kehidupan yang dapat dirasai dan dikesan (Abdullah Muhammad Zin,1991). Menurut al-Qardawi dakwah adalah satu usaha menarik orang lain kepada agama Islam supaya mengikut petunjuk Allah swt dan melaksanakan segala ketentuan Allah di muka bumi ini. Kehidupan masyarakat Orang Asli yang jauh ketinggalan dalam semua bidang, memerlukan mereka ini dibantu dan diberi perhatian yang bersungguh-sungguh di samping meninggikan taraf hidup mereka serta memperkenalkan ajaran Islam di kalangan mereka. Masyarakat ini bukan sahaja memerlukan bimbingan secara terus, malah selama ini mereka ini yang telah berevolusi lebih lama daripada masyarakat Melayu serta memerhati dan menilai orang Melayu dengan imej Islam. Ditambah lagi dengan pegangan tipikal animisme yang telah diwarisi sejak turun temurun menjadikan masyarakat ini berada dalam dilema antara menukar cara hidup mereka secara keseluruhan atau menerima Islam yang masih bercampur baur dengan amalan animisme. Oleh yang demikian dakwah kepada masyarakat ini adalah terlalu mencabar bagi umat Islam terutamanya di Malaysia dan pendekatan atau metodologi dakwah kepada masyarakat ini perlu sesuai dengan keadaan mereka tetapi berkesan (Razaleigh Muhamat @ Kawangit 2003:65-66). Menurut Penolong Pegawai Daerah Cameron Highlands, Adam Zaidi Mahidin, mengakui sukar untuk meyakinkan keluarga dan penduduk kampungnya di Rompin, Pahang, bahawa memeluk Islam bukannya menjadi orang Melayu. (Berita Harian, 2017) Masyarakat Orang Asli yang belum Islam bimbang jika mereka memeluk Islam, identiti mereka akan hilang. Mereka khuatir kerana pada fahaman mereka masuk Islam bermakna jadi Melayu dan mereka tidak mahu perkara itu berlaku. Hal ini kerana mereka beranggapan masuk

PEDAGOGI DAKWAH ORANG ASLI SELEPAS MEMELUK ISLAM

Islam, nanti masuk Gop (Melayu). Masuk Islam nanti kena tukar nama bapa kepada Abdullah. Itulah antara kebimbangan menjadi stigma dalam masyarakat Orang Asli di negara ini untuk memeluk Islam kerana tidak mahu kehilangan jati diri. Metodologi Kajian Kajian kualitatif ini menggunakan reka bentuk kajian kes. Penulis telah menggunakan dua kaedah utama pengumpulan data iaitu kajian perpustakaan dan kajian lapangan. Dalam kajian lapangan penulis menggunakan metode temu bual dan pemerhatian serta melalui sesi lawatan atau penyertaan bersama mereka dalam aktiviti yang dijalankan supaya maklumat yang diperolehi lebih tepat. Begitu juga pencarian maklumat diperoleh daripada kajian-kajian lepas yang berkaitan dakwah Orang Asli dan dokumen yang diperoleh daripada JAKIM serta JKOA untuk lebih memantapkan lagi hasil kajian ini. Latar Belakang Orang Asli Akta 134 dalam Undang-Undang Malaysia (2006) adalah undang-undang khas yang ditujukan untuk melindungi hak Orang Asli serta melindungi kesejahteraan dan kemajuan mereka di Semenanjung Malaysia. Akta 134 juga dikenali sebagai Akta Orang Asli 1954 dan hanya terpakai kepada Semenanjung Malaysia sahaja. Dalam Akta ini, Orang Asli ditakrifkan sebagai: a. Mana-mana orang yang bapanya adalah ahli kumpulan etnik orang asli, yang bercakap bahasa pribumi dan biasanya mengikut cara hidup pribumi dan kepercayaan pribumi, dan termasuk keturunan melalui interlokutori orang itu; b. Mana-mana orang dari mana-mana kaum yang diterima pakai sebagai anak angkat oleh orang asal yang telah dibesarkan sebagai orang pribumi, biasanya bercakap bahasa pribumi, biasanya dengan cara orang pribumi dan orang asli dan kepercayaan pribumi dan merupakan anggota masyarakat pribumi masyarakat; atau c. Seorang kanak-kanak dari mana-mana kesatuan antara seorang wanita asli dan seorang lelaki bangsa lain, dengan syarat bahawa kanak-kanak biasanya bercakap bahasa pribumi, biasanya dengan cara hidup semula jadi dan adat dan kepercayaan pribumi dan masih merupakan anggota masyarakat asli. Selaras dengan definisi atau peruntukan Akta 134, mana-mana orang mungkin Orang Asli jika memenuhi ciri-ciri yang dinyatakan dalam Akta 134.

PEDAGOGI DAKWAH ORANG ASLI SELEPAS MEMELUK ISLAM

Menurut Iskandar Carey (1976) menyatakan bahawa istilah Orang Asli merujuk kepada dua perkataan berikut: "Orang" dan "Asli". Perkataan "Orang" bermaksud 'orang', sedangkan perkataan "Asli" berasal dari bahasa Arab 'Asali', yang bermaksud 'asal', 'kelahiran' atau 'aritoscrati'. Sebelum penggunaan istilah Orang Asli, istilah ‘aborigines' sering digunakan, yang bermaksud kemunduran, kemunduran dan primitif. Walau bagaimanapun, penggunaan istilah itu selaras dengan kerajaan Malaysia tidak sesuai digunakan dan digantikan dengan penggunaan istilah Orang Asli, yang tidak mengandungi makna seperti mundur, tidak produktif dan primitif. Secara tradisinya, Orang Asli menurut Carey (1976:6) dibahagikan kepada tiga kategori atau kumpulan utama, iaitu Negrito, Senoi dan Melayu Proto. Daripada tiga kumpulan utama ini, terdapat 6 sub-group Orang Asli setiap satunya, iaitu Kensiu, Kintak, Jahai, Lanoh, Mendriq dan Bateq yang mewakili etnik Negrito, manakala etnik Senoi pula mengandungi sub-group Semai, Temiar, Jahut, Che’ Wong, Mah Meri dan Semoq Beri, dan Melayu-Proto mengandungi sub-group Temuan, Semelai, Jakun, Orang kanak, Orang Kuala, Orang Seletar (Jabatan Kemajuan Orang Asli). Jadual 1 di bawah menunjukkan dengan jelas tentang kumpulan etnik dan sub-group Orang Asli. Jadual 1: Etnik dan Sub-Group Orang Asli Kumpulan Etnik NEGRITO

SENOI

MELAYU-PROTO

Sub-Group Kensiu Kintak Jahai Lanoh Mendrik Batek Semai Temiar Jahet Che’ Wong Ma’ Betise (Mah meri) Semoq Beri Temuan Semelai Jakun Orang kanak Orang Kuala Orang Seletar

PEDAGOGI DAKWAH ORANG ASLI SELEPAS MEMELUK ISLAM

Hasil Kajian dan Perbincangan Penerimaan Masyarakat Orang Asli terhadap Dakwah Islamiah Menurut Halim Mokhtar (2002: 41), taraf pendidikan yang rendah ini memberi kesan kepada sikap mereka untuk berfikir secara rasional dan menerima sesuatu yang baharu. Dengan kata lain, kejumudan fikiran dan kedangkalan ilmu pengetahuan dilihat menjadi penyebab kepada halangan mereka menerima dakwah dan sekali gus tidak berminat terhadap program-program penerangan yang bercorak keilmuan. Misalnya, satu kisah telah dikongsi oleh seorang aktivis NGO kemasyarakatan Orang Asli di Blockade Simpang Petei Kelantan pada tahun 2016 yang mengatakan bahawa ramai anak muda Orang Asli memeluk Agama Islam ketika zaman persekolahan, mendapat didikan agama semasa persekolahan tetapi tidak mengamalkan cara hidup sebagai orang Islam kerana tiada didikan sempurna untuk mereka dari kita sendiri. Tamat persekolahan, mereka kembali pada kehidupan asal mereka di dalam hutan dan ada Mubaligh Kristian masuk berdakwah. Malangnya, ramai antara mereka yang sudah Islam sebelum ini beralih pada Agama Kristian dengan hanya sogokan sehelai tuala “Good Morning”. Selepas bertukar agama, mereka dibekalkan dengan Kitab Bible berbahasa Melayu. Mereka rajin membaca tetapi mereka tidak langsung memahami apa yang mereka baca. Mubaligh Kristian masuk membaptiskan mereka dan meninggalkan mereka begitu sahaja. Hal ini juga terjadi pada pendakwah Islam yang menyampaikan dakwah Islam. Mereka hanya datang menyebarkan dan memperkenalkan Islam kepada mereka kemudian meninggalkan mereka dengan Kitab al-Quran berserta zakat atau wang sagu hati sahaja tanpa ada sebarang didikan akidah yang lebih mendalam. Cabaran dan Isi-isu Dakwah Orang Asli (i)

Kekurangan Sumber Kewangan

Sumber kewangan merupakan aspek paling penting dalam menjayakan pelaksanaan aktiviti dakwah. Perkembangan semasa menunjukkan pertambahan penduduk Orang Asli di Malaysia yang kini melebihi jumlah 178,197 orang, di mana 35,975 orang daripada mereka telah memeluk Islam. Usaha dakwah kepada mereka perlu dipergiatkan bagi menarik lebih ramai golongan ini untuk menganut Islam. Oleh itu, program dan aktiviti terhadap masyarakat Orang Asli perlu diperhebatkan dengan pelbagai pendekatan yang sesuai. Sudah tentu keadaan

PEDAGOGI DAKWAH ORANG ASLI SELEPAS MEMELUK ISLAM

sebegini memerlukan perbelanjaan yang besar oleh kerana perlu membawa banyak peralatan dan barang-barang ke perkampungan, di samping menyediakan segala makan minum untuk keseluruhan anggota masyarakat di tempat program tersebut, agar mereka semua dapat turut serta. Bahkan kadang-kadang terpaksa diberi sagu hati dan pelbagai sumbangan lain sebagai ganti kepada masa mereka yang tidak keluar bekerja semata-mata menghadiri aktiviti yang dianjurkan (Engku Ahmad Zaki Engku Alwi 2014). (ii)

Kekurangan Pendakwah/ Tenaga Penggerak Masyarakat Orang Asli (PMOA)

Memandangkan masyarakat Orang Asli yang memeluk Islam semakin bertambah, maka kerjakerja dakwah di peringkat akar umbi perlu diteruskan dan diperhebatkan dari semasa ke semasa. Sehingga kini jumlah PMOA di seluruh Malaysia adalah seramai 230 orang, manakala jumlah perkampungan masyarakat Orang Asli adalah sebanyak 852 buah kampung, maka dengan ini sudah tentulah bilangan PMOA tidak mencukupi. Hal ini dibimbangi akan berlaku keadaan di mana, akidah dan iman golongan sasaran menjadi goyah dan mereka akan mudah terpedaya semula kepada ajaran nenek moyang mereka dan ancaman ajaran sesat dalam kalangan mereka di samping peningkatan persaingan daripada mubaligh Kristian. Oleh itu pelantikan penggerak masyarakat Orang Asli di seluruh negara perlu ditambah untuk memberi bimbingan agama, menjaga keperluan dan kebajikan golongan sasaran serta mempergiatkan aktiviti ziarah dari rumah ke rumah masyarakat Orang Asli (Engku Ahmad Zaki Engku Alwi 2014). (iii)

Tahap Pendidikan yang rendah

Masyarakat Orang Asli kebanyakannya adalah buta huruf dan tahap pemikiran mereka adalah rendah kerana tidak mendapat pendidikan secara formal terutama sekali bagi golongan tua. Keadaan ini menyebabkan mereka kurang berfikir dan sukar memahami apa yang disampaikan oleh pendakwah. Menurut Syed Abdulrahman bin Syed Hussin (2010: 178), berdakwah kepada mereka tidak semudah berdakwah kepada kaum-kaum lain yang mempunyai tahap pemikiran yang tinggi. Keadaan tersebut menyebabkan mesej dakwah sukar untuk disampaikan kepada golongan tersebut. Oleh itu, aktiviti dakwah yang dilaksanakan kepada golongan ini perlulah mengikut tahap pemahaman dan pemikiran mereka agar apa yang disampaikan oleh pendakwah dapat sampai kepada sasarannya.

PEDAGOGI DAKWAH ORANG ASLI SELEPAS MEMELUK ISLAM

(iv)

Taraf Hidup / Kemiskinan Masyarakat Orang Asli

Masyarakat Orang Asli sememangnya bergantung hidup dengan mencari rezeki daripada sumber-sumber alam seperti berburu, bertani, menangkap ikan dan mencari hasil hutan seperti rotan dan kayu gaharu. Keadaan ini menyebabkan mereka tidak banyak berada di kampung sebaliknya ke luar masuk ke dalam hutan dalam tempoh yang panjang. Oleh yang demikian pendedahan kepada kelas pengajaran dan bimbingan yang terdapat di perkampungan mereka tidak dapat diikuti sepenuhnya dan sudah tentu usaha-usaha dakwah tidak dapat disampaikan kepada golongan sasaran (Engku Ahmad Zaki Engku Alwi 2014). Pedagogi Dakwah Orang Asli selepas memeluk Islam Pendekatan dakwah mesti dipelbagaikan dan tidak hanya tertumpu kepada program mega, sebaliknya konsep dakwah bi al-hal perlu sentiasa diadakan dan dilaksanakan seperti program ziarah, ramah mesra dan program turun padang diadakan sekerap mungkin sehingga masyarakat Orang Asli mengenali dan menjalinkan hubungan seterusnya dapat menyampaikan penerangan mengenai Islam dalam erti kata sebenar. Menurut Norhaza (1995:12) terdapat tiga perkara yang perlu diambil perhatian dalam usaha dakwah kepada masyarakat Orang Asli, iaitu: 1. Dakwah secara fardiyyah iaitu seorang pendakwah berupaya menjalinkan hubungan langsung dengan individu yang ia dekati yang akhirnya menzahirkan keyakinan dan kepercayaan di antara satu sama lain. 2. Dakwah bi al-hal yang amat berkait rapat dengan akhlak dan teladan yang dipamerkan oleh seorang pendakwah (Abdullah Muhammad Zin 1996: 44) . Di samping itu, dakwah jenis ini berkait rapat dengan aktiviti pembangunan yang menyumbang kepada kemajuan sosio-budaya dan ekonomi sasaran. 3. Penggunaan bahasa dan penguasaan bahasa mampu memberikan kelebihan di dalam mendekati dan memahami yang disampaikan. Dari sudut pendakwah pula, perlulah memperbanyakkan program pembangunan dan latihan kepada para pendakwah khususnya dalam mendepani pelbagai permasalahan masyarakat Orang Asli. Selain itu, penyelidikan tentang sosio budaya masyarakat Orang Asli dari segi sosiologi, antropologi, psikologi perlulah dilakukan bagi meningkatkan pemahaman para pendakwah mengenai mereka dalam memudahkan penyampaian dakwah kepada golongan sasaran.

PEDAGOGI DAKWAH ORANG ASLI SELEPAS MEMELUK ISLAM

Manakala dari sudut pendidikan dan pelajaran pula, penerapan program pendekatan tentang cara hidup Islam seperti berdoa dan menerapkan penerangan tentang Islam. Di samping itu pendekatan program motivasi dan pembinaan insan untuk memacu anjakkan pemikiran di kalangan mereka supaya dapat membentuk suatu pemikiran yang rasional dan bermakna. Lawatan sambil belajar ke tempat-tempat yang dapat mendedahkan tentang kemajuan Islam seperti muzium Islam juga boleh diadakan. Program seperti ini taja sepenuhnya bagi memberi peluang kepada anak masyarakat orang Asli terdedah dengan dunia luar dan kemajuan semasa. Selain itu, mewujudkan kelas fardu ain berkala juga mampu membantu masyarakat Orang Asli Islam mempelajari asas-asas Islam seperti solat, mengaji dan sebagainya di samping menyediakan keperluan asas makanan ia mampu menarik minat masyarakat ini untuk datang ke kelas dan mempelajari ilmu agama.. Melalui kaedah-kaedah seperti ini ia mampu membantu mereka untuk mengenali Islam dengan lebih dekat. Secara tidak langsung, lama kelamaan mereka akan memahami Islam dengan lebih mendalam. Kesimpulan Cabaran berdakwah kepada masyarakat Orang Asli yang tidak menerima dakwah Islamiah kerana pegangan agama dan kepercayaan menuntut pendakwah agar menyusun strategi dan pendekatan dakwah yang lebih berkesan kepada mereka. Ini memerlukan sokongan dan bantuan pihak-pihak berwajib yang mempunyai kepentingan kepada penduduk orang Asli. Dengan mempelbagaikan program yang bersifat kemasyarakatan atau dakwah bi al-hal boleh menarik minat mereka kepada agama Islam, apatah lagi program-program seperti itu mempunyai kepentingan dari segi memenuhi keperluan asas mereka.

PEDAGOGI DAKWAH ORANG ASLI SELEPAS MEMELUK ISLAM

Rujukan

Abdullah Mohd. Zin. 1991. Islamic Dakwah. Kuala Lumpur. Pustaka Antara Sdn. Bhd. Carey Iskandar, 1976. Orang Asli: The Aboriginal of Penisular Malaysia. First Edition. Kuala Lumpur: Oxford University Press. Halim Mokhtar. 2002. Penerimaan Dakwah Islamiah Di Kalangan Masyarkat Orang Asli: Kajian Kes Di Pulau Carey Banting Selangor. Tesis Sarjana Pengajian Islam. Universiti Kebangsaan Malaysia Jabatan Kemajuan Orang Asli (JAKOA). 2011. Mesyuarat Perancangan Kemajuan Orang Asli melalui Program Kerjasama JAKIM – JAKOA. Wilayah Persekutuan Kuala Lumpur. Laman web rasmi Jabatan Kemajuan Orang Asli (JKOA). 2018. http://www.jakoa.gov.my/ Mona Ahmad. Rencana. Ahad, 19 March 2017 . 6:21am. Ikon Orang Asli Islam Cekal Berdakwah https://www.bharian.com.my/node/261639 Norhaza Ahmad Redzuan.1995.Strategi Dakwah Islam Terhadap Non-Muslim. Kertas Kerja Seminar Metodologi Pengajaran Terhadap Tamadun Islam peringkat Kebangsaan. Anjuran PPI/ITM. Kuching: ITM Sarawak Professor Dr. Engku Ahmad Zaki Engku Alwi. 2014. Aktiviti Dakwah JAKIM Terhadap Masyarakat Orang Asli: Pelaksanaan dan Cabaran. Jabatan Dakwah, Fakulti Pengajian Kontemporari Islam. Universiti Sultan Zainal Abidin. Razaleigh bin Muhamat @ Kawangit. 2003. Dakwah Orang Asli: Suatu Pengalaman Pengislaman. Jurnal Kemanusiaan. Kolej Universiti Teknologi Tun Hussein Onn. Jilid 1. Bilangan 1. Penerbit: Kolej Universiti Teknologi Tun Hussein Onn (KUITTHO) Syed Abdurahman bin Syed Hussin. 2010. Dakwah Kepada Orang Asli Di Malaysia: Permasalahan Dan Halangan. Jurnal Usuluddin. Undang-Undang Malaysia. 2006. Akta Orang Asli 1954. Cetakan Semula. Pesuruhjaya Penyemak Undang-undang Malaysia di bawah kuasa Akta Penyemakan Undang-undang 1968 secara usaha sama dengan Percetakan Nasional Malaysia

P13 AND 18 CLASS8FIED MOVIES AND ITS EFFECT TOWARDS THE COMMUNITY Hanis Syafiq1, Rosninawati Hussin2 1

[email protected], Pengajian Komunikasi, Fakulti Kepimpinan dan Pengurusan Universiti Sains Islam Malaysia 2 [email protected], Pengajian Komunikasi, Fakulti Kepimpinan dan Pengurusan Universiti Sains Islam Malaysia Abstrak: Sejak tahun 1960-an bukti penyelidikan telah dikumpulkan yang menunjukkan bahawa pendedahan kepada keganasan di televisyen, filem, permainan video, telefon bimbit, dan di internet meningkatkan risiko tingkah laku ganas di bahagian penonton hanya sebagai membesar dalam persekitaran yang penuh dengan real keganasan meningkatkan risiko mereka berkelakuan ganas. Dalam kajian semasa, bukti penyelidikan ini dinilai dengan kritikal, dan teori psikologi yang menerangkan mengapa pendedahan dan tindakan sakit lain mempunyai kesan buruk bagi jangka masa pendek dan jangka masa panjang. Akhirnya, saiz "kesan keganasan media" dibandingkan dengan beberapa ancaman lain yang terkenal kepada masyarakat untuk menganggarkan betapa pentingnya ancaman yang perlu dipertimbangkan. Objektif kajian telah dikenalpasti sama ada dengan menonton filem P13 dan 18 boleh mempengaruhi tingkah laku dan perubahan emosi terhadap belia. Kaedah penyelidikan yang digunakan dalam kajian ini adalah kajian kuantitatif iaitu dengan memberikan satu set soal selidik kepada responden dengan persetujuan singkat tentang apa yang cuba dicapai oleh penyelidik dalam kajian ini. Sampel kajian ini adalah anak-anak pensyarah Universiti Sains Islam Malaysia yang berumur antara 12 tahun hingga 15 tahun. Implikasi utama kajian ini adalah untuk memberitahu ibu bapa tentang ancaman membiarkan anak-anak mereka menonton filem P13 dan 18 terutama tanpa pengawasan mereka. Abstract: Since the early 1960s research evidence has been accumulating that suggests that exposure to violence in television, movies, video games, cell phones, and on the internet increases the risk of violent behavior on the viewer’s part just as growing up in an environment filled with real violence increases the risk of them behaving violently. In the current review this research evidence is critically assessed, and the psychological theory that explains why exposure to and other ill act has detrimental effects for both the short run and long run is elaborated. Finally, the size of the “media violence effect” is compared with some other well known threats to society to estimate how important a threat it should be considered. The objective of the study is identified whether by watching P13 and 18 movies can influences behavourial and emotional changes towards the youth. The research method that are used in the study is quantitative study which is by giving a set of questionnaire to the respondent with a consent brief about what the researcher trying to achieve in the study. The sample for this study is children of Universiti Sains Islam Malaysia lecturers which within the range age of 12 years old to 15 years old.

P13 AND 18 CLASS8FIED MOVIES AND ITS EFFECT TOWARDS THE COMMUNITY

The main implication of this study is to inform parents on the threats of letting their children watching P13 and 18 movies especially without their supervision.

emblematic condition that bound

Literature Review (Gebner, Gross, & Morgan, 1986)Development hypothesis proposes that presentation to media,

different

after some time, inconspicuously "develops"

individuals into institutionalized jobs and

watchers' view of the real world. Gerbner and

behaviors. He in this manner contrasted the

Gross state: "TV is a mode of the socialization

intensity of TV with that of religion, expressing

of a great many people into institutionalized

TV was to present day society what religion

jobs and practices. Its capacity is in a word,

used to be in before times. Subsequently,

enculturation". Within his examination of

Gerbner's exploration centered around the

development, Gerbner attracts thoughtfulness

bigger significance of overwhelming TV

regarding

utilization rather than the importance behind

three

elements—foundations,

messages, and publics.

networks

together,

mingling

explicit messages. Thus, it shows that when exposed in such a long time in the world of

Despite the fact that most analysts will in

television, people tend to believe that it is the

general spotlight on TV as it is the most widely

reality of the world around him. Local television

recognized type of media utilization on the

news also plays a role in influencing viewers'

planet, Cultivation Theory has been appeared to

perception of high criminal activity due to

incorporate various types of media, for example,

events reported on the news. While news

papers, film, and even photos. This can apply

agencies boast their allegiance to report factual,

whenever social perception happens in any

timely news, they rely "heavily on sensational

shape outside a characteristic environment.

coverage of crime and other mayhem with particular emphasis on homicide and violence"

(Arendt, 2010)Introductory research on the

(Hamilton, 1998; Klite, Bardwell, & Salzman,

hypothesis sets up that worry in regards to the

1995, 1997). Thus, viewers are more likely to

impacts of TV on crowds originate from the

develop a heightened sense of fear of crime

exceptional centrality of TV in American

because of the nature of information spread by

culture. Gerbner set that TV as a mass mode of

local news outlets.

correspondence had shaped into a typical

P13 AND 18 CLASS8FIED MOVIES AND ITS EFFECT TOWARDS THE COMMUNITY

(Huesmann, 2009)Most scholars would now

resulting improvement that stirs a feeling (e.g.

concur that the transient impacts of presentation

an incitement stirring indignation) might be seen

to media viciousness are for the most part

as more extreme than it is on the grounds that a

because of 1) priming processes, 2) arousal

portion of the enthusiastic reaction invigorated

processes, and 3) the immediate mimicking of

by the media introduction is miss-credited as

specific behavior.

because of the incitement exchange. For instance, quickly following an energizing media

Priming processes: Priming is the procedure

introduction, such excitation exchange could

through which spreading enactment in the

make more forceful reactions incitement. Then

cerebrum's neural system from the locus

again,

speaking to an outer watched upgrade energizes

animated by the media introduction may

another mind hub speaking to a comprehension,

essentially achieve such a top, to the point that

feeling, or conduct. The outside boost can be

hindrance of improper reactions is decreased,

intrinsically connected to a cognizance, e.g.,

and overwhelming scholarly reactions are

seeing a firearm is naturally connected to the

shown in social critical thinking, e.g. coordinate

idea of animosity, or the outer improvement can

instrumental animosity.

the

expanded

general

excitement

be something characteristically impartial like a specific

ethnic

gathering

(e.g.,

African-

Mimicry:

The

third

transient

process,

American) that has turned out to be connected in

impersonation of explicit practices, can be seen

the past to specific convictions or practices (e.g.,

as an extraordinary instance of the more broad

welfare). The prepared ideas make practices

long haul procedure of observational learning.

connected to them almost certain. At the point

Lately proof has aggregated that human and

when media viciousness primes forceful ideas,

primate youthful have an intrinsic propensity to

hostility is more probable.

imitate whomever they watch. Perception of explicit social practices around them improves

Arousal processes: To the degree that broad

the probability of youngsters carrying on

communications

the

precisely that way. In particular, as kids watch

eyewitness, forceful conduct may likewise turn

brutal conduct, they are inclined to imitate it.

out to be almost certain in the short keep running

The neurological procedure through which this

for two conceivable reasons - excitation

happens isn't totally seen, yet it appears to be

exchange and general excitement. Initial, a

likely that "reflect neurons," which fire when

introductions

stir

P13 AND 18 CLASS8FIED MOVIES AND ITS EFFECT TOWARDS THE COMMUNITY

either a conduct is watched or when a similar

carrying on forcefully. As youngsters develop

conduct is carried on, assume an imperative job.

further, standardizing convictions about what social practices are proper turned out to be

Long term content effects, on the other hand,

solidified and start to go about as channels to

seem to be due to 1) more lasting observational

restrict unseemly social practices.

learning of cognitions and behaviors (i.e.,

regulating convictions are affected to some

imitation of behaviors), and 2) activation and

degree by kids' perception of the practices of

desensitization of emotional processes.

people around them incorporating those saw in

These

the broad communications Observational

Learning:

As

per

broadly

acknowledged social subjective models, a man's

Desensitization:

social

things

impacts of the broad communications are

considered, by the interchange of the present

likewise very likely expanded by the manner in

circumstance with the individual's enthusiastic

which the broad communications and computer

express, their outlines about the world, their

games influence feelings. Rehashed exposures

standardizing convictions about what is proper,

to candidly enacting media or computer games

and the contents for social conduct that they

can prompt habituation of certain normal

have learned. Amid ahead of schedule, center,

enthusiastic responses. This procedure is

and late youth youngsters encode in memory

designated "desensitization." Negative feelings

social contents to manage conduct however

experienced consequently by watchers because

perception of family, companions, network, and

of a specific fierce or violent scene decrease in

broad

watched

power after numerous exposures. For instance,

practices are imitated long after they are

expanded pulses, sweat, and self-reports of

watched. Amid this period, youngsters' social

uneasiness regularly go with presentation to

intellectual mappings about their general

violence. Be that as it may, with rehashed

surroundings likewise are explained. For

exposures, this negative enthusiastic reaction

instance, broad perception of savagery has been

habituates, and the youngster progresses toward

appeared to inclination youngsters' reality

becoming "desensitized." The kid would then be

mappings toward ascribing antagonistic vibe

able to consider and plan proactive forceful acts

toward others' activities. Such attributions

without encountering negative influence.

conduct

is

controlled,

communications.

Thusly

all

thusly improve the probability of youngsters

Long

haul

socialization

P13 AND 18 CLASS8FIED MOVIES AND ITS EFFECT TOWARDS THE COMMUNITY

looking at what kids were playing, how much (Beresin, Violent video games and movies

time they played, and the possible relationship

causing violent behaviour, 2012)For example,

to delinquent behavior. They found that many of

on December 21 the National Rifle Association

these kids played violent games; two-thirds of

(NRA) of United States of America (USA)

14 year-old boys played at least one violent

reprimanded the media for advancing fierce

game often versus a quarter of the girls

computer games and films and afterward refered

surveyed. The researchers also found that kids

to these wonders as the essential drivers of mass

played games to cope with their emotions, to

savagery. The CEO expressed, "Isn't fantasizing

enjoy challenging situations, to keep up with

about slaughtering individuals as an approach to

peers playing similar games, to create their own

get your kicks extremely the filthiest type of

worlds, and to relieve stress.

erotic entertainment?" The NRA likewise chastised the media for creating "blood

There were connections between's playing

drenched" movies, for example, American

brutal diversions and self-announced physical

Psycho and Natural Born Killers. The NRA isn't

battles and reprobate conduct, especially with

the only one in this allegation. Glove Romney,

more prominent measures of time played.

amid his presidential battle, announced, "Erotic

Nonetheless, this was just valid in a little level

entertainment and viciousness poison our music

of kids who previously displayed forceful

and motion pictures and TV and computer

attributes and a high feeling of anxiety. They

games. The Virginia Tech shooter, similar to the

found that the qualities of hostility and stress

Columbine shooters before him, had flushed

were prescient of reprobate conduct and

from this cesspool."

harassing and not simply the playing of vicious computer games. Scientists likewise discovered

However, there are some researcher that object

that parent inclusion and parent/peer bolster

on the matter that violent film and media as the

appeared to be defensive of these negative

source of aggressive behavior in the youth.

practices.

(Beresin, Research shows violent media do not cause violent behaviour, 2012)In 2004, a team

Nonetheless, there is by all accounts a

of Mass General researchers led by Dr. Cheryl

connection between around five to six percent of

Olson studied 1,254 7th and 8th graders and 500

children who cause harm, once in a while rough,

parents in South Carolina and Pennsylvania,

and the measure of time playing fierce

P13 AND 18 CLASS8FIED MOVIES AND ITS EFFECT TOWARDS THE COMMUNITY

diversions. There were no causal connections

References

found between savage recreations and brutal

Arendt, F. (2010). Cultivation effect of a newspaper on reality estimates and explicit and implicit attitudes. Journal of Media Psychology: Theories, Methods and Application, 147-159. Beresin, G. (2012, December 26). Research shows violent media do not cause violent behaviour. Retrieved from Massachusets General Hospital: https://www.massgeneral.org/News/ne wsarticle.aspx?id=3929 Beresin, G. (2012, December 22). Violent video games and movies causing violent behaviour. Retrieved from Psychology Today: https://www.google.com/amp/s/www.p sychologytoday.com/us/blog/inside-outoutside-in/201212/violent-video-gamesand-movies-causing-violentbehaviour%3famp Gebner, G., Gross, L., & Morgan, M. &. (1986). Living with television: The dynamics of the cultivation process. Perspective on Media, 17-40. Huesmann, L. R. (2009, June 30). The impact of electronic media violence: Scientific theory and research. Retrieved from US National Library of Medicine: https://www.ncbi.nm.nih.gov/pmc/articl es/PMC2704015/#_ffn_sectitle

conduct, just relationships, and this could mean there are different things in life that might be included.

Issues likewise exist in the examination about brutal motion pictures. The greater part of the science isn't great. In any case, in the few sound investigations, there was additionally an evident connection between the time viewing fierce television or motion pictures and forceful acts, in actuality – yet just for a little level of children and youthful grown-ups. There is by all accounts a more prominent impact on more youthful youngsters who can't differentiate among dream and reality. It additionally creates the impression that when savagery is combined with an alluring film star and joined with sexuality, the effect has all the earmarks of being more grounded.

Basically for vicious motion pictures and computer games, we simply don't have the foggiest idea about the connection between survey or playing and hostility in reality. Research to date does not educate us. In any case, we ought to be concerned and careful about dangers.

KONSEP KESESATAN MENURUT AL QURAN Muhammad Nor Fitri Bin Mohd Toridi1, Dr. Muhammad Radhi Bin Ibrahim2 Abstrak Istilah sesat sebenarnya ada di sebut di dalam Al Qur’an. Maka dengan itu harus kita sebagai umat Islam mengetahui istilah-istilah yang di gunakan, bagi mengelakkan kita tersilap dalam mentafsirkannya. Serta untuk mempertahankannya daripada ancaman perpecahan dan kesesatan. Kajian ini di jalankan bertujuan untuk mengetahui apakah yang dimaksudkan dengan kesesatan menurut Al Quran serta ciri-ciri yang menunjukkan kesesatan. Selain itu, bagi mendedahkan pembahagian istilah sesat. Kajian ini dijalankan dalam bentuk lapangan (temubual) dan kajian perpustakaan (buku). Kajian ini di fokuskan kepada masyarakat umat Islam. Hasil dari kajian ini penulis mendapati bahawa perkara sesat yang disebutkan di dalam Al Quran merupakan satu perkara yang sangat penting untuk dikaji bagi umat Islam. Kerana masyarakat sangat memerlukan kajian yang seperti ini, bagi menjaga dan membimbing masyarakat daripada kesesatan. Perkara ini perlu diambil berat kerana kita semua sedia maklum bahawa musuh Islam tidak pernah berhenti daripada merosakkan dan menyesatkan fahaman akidah umat Islam Ahli Sunnah Wal Jama’ah. Justeru itu, kajian konsep kesesatan menurut Al Quran ini perlu dijalankan dan perlu diambil berat. Bagi memastikan dan mengukuhkan lagi kefahaman dan pegangan akidah Ahli Sunnah Wal Jama’ah kepada masyarakat Islam dan dakwah kepada orang bukan Islam. Kata kunci: Istilah Sesat, Ciri Kesesatan, Bahagian Sesat,

PENDAHULUAN Sebagai seorang Muslim (umat Islam) kita seharusnya berpegang dengan satu aliran dan kepercayaan akidah yang betul iaitu Akidah Ahli Sunnah Wal Jamaa’ah, serta agama yang diredhai oleh Allah S.W.T iaitu agama Islam. Ianya bagi membina kebahagiaan dan keselamatan hidup di dunia dan di akhirat. Fahaman yang betul seharusnya dijadikan sebagai panduan dan panduan hidup. Supaya tidak terus tersasar kejalan yang sesat seperti orang bukan Islam. Disebabkan tidak memahami ayat Al Quran dengan jelas, maka

disinilah sebenarnya manusia mula mewujudkan

dan

mengada-adakan

pelbagai ajaran dan kefahaman yang sesat. Sejarah telah pun membuktikan bahawa fahaman yang dibawa oleh Al Quran dan juga Sunnah Rasulullah s.a.w adalah merupakan fahaman yang terbaik. Maka dengan itu sepaptutnya tiada

sesiapa

membentuk bercanggah

pun

satu jika

yang

boleh

fahaman

yang

benar-benar

memahami Al Quran. Rasulullah s.a.w sendiri telah mengakui bahawa segala yang dibawanya adalah merupakan suatu bekalan pegangan untuk umat manusia, yang harus dimiliki dan

KONSEP KESESATAN MENURUT AL QURAN

difahami oleh seluruh manusia agar

sahaja golongan bukan islam tetapi

tidak tersesat selama-lamanya iaitu

termasuklah umat islam sendiri. Mereka

bekalan

Sunnah

silap dalam mentafsirkan ayat Al Quran

Rasulullah S.A.W. Seperti mana di

yang ada menyebut tentang kesesatan.

dalam sabdanya:

Seterusnya,

‫ول هي‬ ‫صلهى‬ َ ‫اَّللُ َعْنهُ أَ هن َر ُس‬ ‫َع ْن أيَِب ُهَريْ َرَة َر يض َي ه‬ َ ‫اَّلل‬

mentakrifkan ayat Al Quran hanya

Al

Quran

dan

‫ه ي‬ ‫ال تَرْكت فيي ُكم أَمري ين لَن تَ ي‬ ‫ضلُّوا‬ ْ ْ َ ْ ْ ُ َ َ َ‫اَّللُ َعلَْيه َو َسله َم ق‬

‫يي ي‬ ‫ (اإلمام‬.‫اَّللي َو ُسنهةَ نَبيي يه‬ ‫اب ه‬ َ َ‫َما َتََ هسكْتُ ْم ِب َما كت‬ )‫مالك‬

kebanyakannya

menggunakan

akal

semata

mereka

tanpa

mengkaji sebab turunnya ayat tersebut. Serta tanpa merujuk kepada ahlinya, maka disinilah wujudnya banyak salah faham dalam mentafsirkan kesesatan di dalam Al Quran. Maka wujudlah ajaran sesat yang lagi menyesatkan pada masa

Maksudnya: Dari Abu Hurairah, R.A,

ini.

dari Nabi S.A.W, bahawa Baginda Rasulullah

S.A.W

“sesungguhnya

aku

bersabda: tinggalkan

kepadamu dua perkara yang mana kamu tidak akan sesat selama-lamanya selagi berpegang dengan keduanya, iaitu kitab Al Quran dan SunnahNya.

Ajaran yang dibawa oleh Islam semakin hari semakin ditokok tambah, malah ada

juga

mempergunakan

sebahagianya ayat

daripada

yang Al

Quran dan Sunnah untuk kepentingan diri sendiri, demi menarik pengikut dalam mewujudkan ajaran sesat. Serta

Tetapi segala nasihat dan panduan yang diberikan oleh Rasulullah S.A.W ini semakin hari semakin diabai dan dilupakan oleh umat Islam. Sehingga wujudlah pelbagai fahaman dan ajaran yang sesat, kerana tidak berpegang dengan betul apa yang telah di nasihatkan

oleh

Rasulullah

s.a.w.

Selain itu, semakin hari semakin menyedihkan bagi kita umat islam, kerana semakin ramai manusia yang mewujudkan ajaran sesat iaitu bukan

ada juga yang membuang terus ajaran yang dibawa oleh Al Quran dan Sunnah dalam kehidupan mereka. Maka inilah perkara

yang

menakutkan

dan

mendukacitakan kita sebagai umat Islam yang berada di akhir zaman ini. Perkara jahiliah semakin banyak dan ajaran sesat semakin menular. Dan yang menghairankan ramai dalam kalangan ahli-ahli ilmu juga tergolong dalam kalangan orang yang silap mentafsirkan perkara sesat di dalam Al Quran. Yang

KONSEP KESESATAN MENURUT AL QURAN

akhirnya menyebabkan kesesatan dan

dholaalatan).

bercanggah

contoh

dengan

ajaran

Islam.

Apatah lagi orang yang tidak berpegang degan Al Quran dan Sunnah serta tidak berilmu pengetahuan berkaitan perkara

ayat

Berikut Al

merupakan Quran

menggunakan lafaz ‫ضل‬

yang

– ‫ضالال– يضل‬

– ‫ ضاللة‬dan seumpama dengannya:

ini. Disini jelas, ramai yang telah lupa serta

tidak

mempelajari

secara

mendalam tentang perkara ini seperti pesanan

Rasulullah

yang

disebut

‫إي هَّن أَنْزلْنَا علَي َ ي‬ ‫اب ليلن ي‬ ‫هاس يِب ْْلَ يق ۖ فَ َم ين‬ َْ َ َ َ‫ك الْكت‬ ‫اهتَ َد ٰى فَلينَ ْف يس يه ۖ ومن ض هل فَيِإهَمَّنَا ي ي‬ ‫ض ُّل َعلَْي ََها ۖ َوَما‬ َ ْ ََ ْ َ

didalam Hadis di atas.

‫ت َعلَْي يَه ْم بيَوكييل‬ َ ْ‫أَن‬

MAKSUD KESESATAN

Sesungguhnya

Kami

menurunkan

MENURUT AL QURAN

kepadamu Al Kitab (Al Quran) untuk manusia dengan membawa kebenaran;

Al Quran yang menjadi kitab panduan ilahi yang diturunkan kepada Nabi

Muhammad

saw

dijadikan

panduan dan pedoman hidup umat. Al Quran wajar dijadikan panduan dan rujukan utama bagi usaha mencari pengertian tepat berkenaan kesesatan

siapa yang mendapat petunjuk maka (petunjuk itu) untuk dirinya sendiri, dan siapa yang sesat maka sesungguhnya dia semata-mata sesat buat (kerugian) dirinya sendiri, dan kamu sekali-kali bukanlah orang yang bertanggung jawab terhadap mereka.1

yang mencemar kesucian Akidah Islam serta

mengeruhkan

keharmonian

membawa

masyarakat Islam. “Dholalah”, ianya berasal dari bahasa Arab atau bahasa Al-Qur’an yang berarti “kesesatan atau tidak beruntung”.

Asal

“Dholalah” ialah:

kata

istilah

‫ضالال– يضل – ضل‬

– ‫( ضاللة‬dholla, yadhillu, dhlaalan dan 1

“Dholalah” daripada segi bahasa

Al Qur’an. Surah Az Zumar 39 : 141

maksud

kesesatan

atau

tersesat dan kata lawan bagi Dholalah ialah: ‫( هداية‬hidayah) yang bermaksud mendapat petunjuk. Manakala dari segi istilah (terminologi) pula “Dholalah” atau Kesesatan membawa maksud menyimpang dari petunjuk atau jalan yang lurus atau jalan yang benar (Allah). Pengertian seperti ini dapat kita

KONSEP KESESATAN MENURUT AL QURAN

fahami melalui firman Allah surah Al-

kebodohan dan ksesatan sebagai lawan

An’am berikut:

kata Hidayah (Petunjuk).

‫ي ي‬ ‫ضي ي‬ ‫وك َع ْن َسبي ييل‬ َ ُّ‫ضل‬ ُ ‫َوإ ْن تُط ْع أَ ْكثَ َر َم ْن يف األ َْر ي‬ ‫هي‬ ‫صو َن‬ ُ ‫اَّلل إي ْن يَتهبيعُو َن إيال الظه هن َوإي ْن ُه ْم إيال ََيُْر‬

Dalam kitab “al-Mufradat fi Ghara’ib al-Qur’an”3 oleh al-Isfahani, dinyatakan maksud

dengan

istilah

agak

panjang

“al-dhalal”

iaitu:

“Dan jika kamu menuruti kebanyakan

keadaan terseleweng daripada jalan

orang-orang yang di muka bumi ini,

yang benar (at-tariq al-mustaqim) dan

niscaya mereka akan menyesatkanmu

berlawanan dengan bimbingan hidayah

dari jalan Allah. Mereka tidak lain

Ilahi. Dinyatakan bahawa keadaan

hanyalah

“dalal”

mengikuti

persangkaan

belaka, dan mereka tidak lain hanyalah 2

ialah

tiap-tiap

keadaan

terseleweng daripada perjalanan yang

berdusta (terhadap Allah).” Manakala,

betul (al-manhaj) baik dengan sengaja

Sesat didalam kamus dewan ditakrifkan

atau dengan terlupa, banyak atau

sebagai tidak mengikuti jalan yang

sedikit. Dinyatakan dalam hubungan

betul, tersalah (tersilap) jalan, terkeliru

dengan ini bahawa jalan yang benar (at-

(perbuatan,

tariq al-mustaqim) yang berupa jalan

kepercayaan)

dan

menyimpang daripada jalan yang benar. Dalam Al-Quran, kata Dholalah

yang diredhai itu sangat sukar. 2.2 CIRI-CIRI KESESATAN

dengan berbagai pecahannya di sebut sebanyak 188 perkataan yang terdiri daripada 170 ayat. Adapun dalam Hadis Rasulullah saw, ada juga di sebut tentang perkara dan istilah sesat dan antaranya terdapat sebanyak 34 kali di sebut di dalam hadis. Pengertian Dholalah dalam Al-Quran tidak kurang dari

sembilan

tergelincir,

makna

kerugian,

seperti;

kesengsaraan,

kerusakan, kesalahan, celaka, lupa,

Untuk mengetahui sesuatu perkara itu sesat ataupun tidak, haruslah kita ketahui ciri-ciri kesesatan yang tepat bagi mengelakkan kesilapan dalam menentukan kesesatan. Terdapat pelbagai ciri-ciri keseatan yang telah dirakamkan di dalam Al Quru’an. Berikut merupakan antara ciri-ciri kesesatan yang telah di sebut di dalam Al Qur’an: 1. Melakukan syirik iaitu

2

Al Qur’an. Surah Al An’am ayat 6 : 116

3

“al-Mufradat fi Ghara’ib al-Qur’an” oleh alIsfahani, Al Halabi, Mesir, 1961

KONSEP KESESATAN MENURUT AL QURAN

menyekutukan Allah S.W.T dengan

zaman dahulu? Dan barangsiapa yang

sesuatu yang lain.

menukar iman dengan kekafiran, maka

‫ي‬ ‫ي‬ ‫ي‬ ‫ك‬ ‫إي هن ه‬ َ ‫اَّللَ َال يَ ْغف ُر أَ ْن يُ ْشَرَك بييه َويَ ْغف ُر َما ُُدو َن َٰٰذَل‬

sungguh orang itu telah sesat dari jalan

‫ي‬ ‫ي‬ ‫ض ََلاال‬ َ ‫ض هل‬ َ ‫ل َم ْن يَ َشاءُ ۚ َوَم ْن يُ ْش يرْك يِب هَّلل فَ َق ْد‬

yang lurus5. 3. Ingkar (Kufur) kepada Allah S.W.T, Para Malaikat, Kitab,

‫يدا‬ ‫بَعي ا‬ “Sesungguhnya

Allah

tidak

akan

mengampunkan

dosa

orang

yang

mempersekutukanNya dengan sesuatu (apa jua). Dan akan mengampunkan yang lain daripada kesalahan (syirik) itu bagi sesiapa yang dikehendakiNya

Rasul, Hari Akhirat (Qiamat) dan Qada’ Qadar.

‫هي‬ ‫ي ي ي‬ ‫َّلل ورسولييه والْ يكتَ ي‬ ‫اب‬ َ ُ َ َ ‫ين َآمنُوا آمنُوا ِب ه‬ َ ‫ََي أَيُّ ََها الذ‬ ‫اله يذي نَهزَل َعلَ ٰى رسولييه والْ يكتَ ي‬ ‫اب اله يذي أَنْ َزَل يم ْن‬ َ َُ ‫قَ ْب ُل ۚ َوَم ْن يَ ْك ُف ْر يِب هَّللي َوَم ََلِئي َكتي يه َوُكتُبي يه َوُر ُسلي يه‬

yang

‫ي ي‬ ‫يدا‬ ‫ض ََلاال بَعي ا‬ َ ‫ض هل‬ َ ‫َوالْيَ ْوم ْاْلخ ير فَ َق ْد‬

dengan

Wahai orang-orang yang beriman,

sesuatu (apa jua), maka sesungguhnya

tetaplah beriman kepada Allah dan

ia telah sesat dengan kesesatan yang

Rasul-Nya dan kepada kitab yang Allah

(menurut

peraturan

hukumNya):

dan

mempersekutukan

amat jauh.”

hukum-

sesiapa Allah

4

turunkan kepada Rasul-Nya serta kitab

2. Murtad (kafir setelah beriman

yang

Allah

Barangsiapa

kepada Allah S.W.T)

‫ي‬ ‫وس ٰى‬ ُ ‫أ َْم تُير‬ َ ‫يدو َن أَ ْن تَ ْسأَلُوا َر ُسولَ ُك ْم َك َما ُسئ َل ُم‬ ‫يم ن قَ ب ل ۗ و م ن ي تَ ب هد يل اْل ُك ْف ر يِبْيإلَميَ ي‬ ‫ض هل‬ َ ‫ان فَ َق ْد‬ َ َ ْ ََ ُ ْ ْ َ ‫َس َواءَ ال هسبي ييل‬

turunkan yang

sebelumnya.

kufur

kepada Allah, malaikat-malaikat-Nya, kitab-kitab-Nya, rasul-rasul-Nya, dan hari kemudian, maka sesungguhnya orang itu telah sesat sejauh-jauhnya.6 4. Tidak ta’at kepada hukumhukum yang telah ditetapkan

Apakah kamu menghendaki untuk

oleh Allah S.W.T dan RasuNya.

meminta kepada Rasul kamu seperti Bani Israil meminta kepada Musa pada

4 5

Al Qur’an. Surah An Nisa’ 4 : 116 Al Qur’an. Surah Al Baqarah 2 : 108

(ingkar)

6

Al Qur’an. Surah An Nisa’ 4 : 136

KONSEP KESESATAN MENURUT AL QURAN

‫ي‬ ‫ي ي‬ ‫ضى ه‬ َ َ‫َوَما َكا َن ل ُم ْؤمن َوَال ُم ْؤمنَة إي ََٰذا ق‬ ُ‫اَّللُ َوَر ُسولُه‬

thaghut,

‫اْليَََيةُ يم ْن أ َْم يريه ْم ۗ َوَم ْن يَ ْع ي‬ ‫ص‬ ْ ‫أ َْمارا أَ ْن يَ ُكو َن ََلُُم‬

Dan syaitan bermaksud menyesatkan

‫ض ََلاال ُمبييناا‬ ‫ه‬ َ ‫ض هل‬ َ ‫اَّللَ َوَر ُسولَهُ فَ َق ْد‬ Dan tidaklah patut bagi laki-laki yang mukmin

dan

tidak

(pula)

(yang lain) tentang urusan mereka. Dan barangsiapa mendurhakai Allah dan

sejauh-jauhnya.8 6. Enggan menerima kebenaran dan peringatan daripada Allah S.W.T

‫ص ْد َرهُ لي ْيل ْس ََليم فَ َُه َو َعلَ ٰى نُور يم ْن‬ ‫أَفَ َم ْن َشَر َح ه‬ َ ُ‫اَّلل‬ ‫اسي ية قُلُوِبم يمن يَٰذ ْك ير هي‬ ‫ي ي‬ ‫يي‬ ‫ك يف‬ َ ‫اَّلل ۚ أُوٰلَئي‬ ْ ُُْ َ ‫َربه ۚ فَ َويْ ٌل ل ْل َق‬ ‫ض ََلل ُمبيي‬ َ

Rasul-Nya maka sungguhlah dia telah sesat, sesat yang nyata.7 Maka 5. Berhukum dengan hukum selain Al Quran dan Sunnah (Hukum Taghut)

telah

mereka (dengan) penyesatan yang

perempuan yang mukmin, apabila Allah

ketetapan, akan ada bagi mereka pilihan

mereka

diperintah mengingkari thaghut itu.

bagi

dan Rasul-Nya telah menetapkan suatu

padahal

apakah

orang-orang

dibukakan

Allah

hatinya

(menerima)

agama

Islam

yang untuk

lalu

ia

mendapat cahaya dari Tuhannya (sama

‫ي هي‬ ‫ك‬ َ ‫ين يَ ْزعُ ُمو َن أَ هَّنُْم َآمنُوا يِبَا أُنْ يزَل إيلَْي‬ َ ‫أَََلْ تَ َر إ ََل الذ‬

dengan orang yang membatu hatinya)?

‫ي‬ ‫يدو َن أَ ْن يَتَ َحا َك ُموا إي ََل‬ ُ ‫ك يُير‬ َ ‫َوَما أُنْ يزَل يم ْن قَ ْبل‬

mereka yang telah membatu hatinya

‫الطهاغُ ي‬ ‫يد الشْهيطَا ُن‬ ُ ‫وت َوقَ ْد أ يُم ُروا أَ ْن يَ ْك ُف ُروا بييه َويُير‬ ‫ي‬ ‫يدا‬ ‫ض ََلاال بَعي ا‬ َ ‫أَ ْن يُضله َُه ْم‬

Maka kecelakaan yang besarlah bagi

untuk mengingat Allah. Mereka itu dalam kesesatan yang nyata.9

7. Menolak seruan daripada Rasul yang mengajak kepada jalan

Apakah kamu tidak memperhatikan

Allah S.W.T

orang-orang yang mengaku dirinya telah

beriman

kepada

apa

yang

diturunkan kepadamu dan kepada apa yang Mereka 7 8

diturunkan hendak

sebelum

kamu?

berhakim

kepada

Al Qur’an. Surah Al Ahzab 33 : 36 Al Qur’an. Surah An Nisa’ 4 : 60

‫اعي هي‬ ‫ي‬ ‫ي‬ ‫اَّلل فَلَْيَس يِبُْع يِجز يف ْاأل َْر ي‬ ‫ض‬ ْ ‫َوَم ْن َال ُُي‬ َ َ ‫ب َُد‬ ‫ي‬ ‫ض ََلل ُمبيي‬ َ ‫َس لَهُ يم ْن ُُدونييه أ َْوليَاءُ ۚ أُوٰلَئي‬ َ ‫ك يف‬ َ ‫َولَْي‬

9

Al Qur’an. Surah Az Zumar 39 : 22

KONSEP KESESATAN MENURUT AL QURAN

Dan orang yang tidak menerima

sesat dan tidaklah mereka mendapat

(seruan) orang yang menyeru kepada

petunjuk.1

Allah maka dia tidak akan melepaskan

10. Berdoa

diri dari azab Allah di muka bumi dan tidak ada baginya pelindung selain Allah. Mereka itu dalam kesesatan yang nyata".1

0

‫ي‬ ‫ض ََلل َو ُسعُر‬ َ ‫ي يف‬ َ ‫إي هن الْ ُم ِْج يرم‬ orang-orang

kepada

Allah

S.W.T

‫لَه ُدعوةُ ْ ي ه ي‬ ‫ين يَ ْد ُعو َن يم ْن ُُدونييه َال‬ َ ‫اْلَق ۖ َوالذ‬ َْ َ ُ ‫ي‬ ‫ي‬ ‫ي ي يي‬ ‫ين إيهال‬ َ ‫ليَ ْب لُ َغ فَاهُ َوَما ُه َو ببَالغه ۚ َوَما ُُد َعاءُ الْ َكاف ير‬ ‫ض ََلل‬ َ ‫يف‬

yang

berdosa berada dalam kesesatan (di dunia) dan dalam neraka.

selain

‫يستَ يِجيبو َن ََلم بي َشيء إيهال َكب ي‬ ‫اس يِط َكفْهي يه إي ََل الْ َم ياء‬ َ ْ ُْ ُ ْ َ

8. Banyak melakukan dosa

Sesungguhnya

2

1

Hanya

bagi

Allah-lah

(hak

1

mengabulkan) doa yang benar. Dan berhala-berhala yang mereka sembah

9. Mengharamkan perkara yang halal disisi Allah S.W.T

selain

Allah

memperkenankan

tidak

dapat

sesuatupun

bagi

‫َق ْد َخ يسَر اهل يذ ي َن قَ تَ ُل وا َأ ْوَال َُد ُه ْم َس َف اَها بيغَ ْيَي يع ْلم‬

mereka, melainkan seperti orang yang

‫اَّلل افْيتاء علَى هي‬ ‫ضلُّوا َوَما‬ َ ‫اَّلل ۚ قَ ْد‬ َ ‫َو َحهرُموا َما َرَزقَ َُه ُم هُ َ ا‬

ke dalam air supaya sampai air ke

‫ي‬ ‫ين‬ َ ‫َكانُوا ُم َْهتَد‬ Sesungguhnya rugilah orang yang membunuh anak-anak mereka, karena

membukakan kedua telapak tangannya

mulutnya, padahal air itu tidak dapat sampai ke mulutnya. Dan doa (ibadat) orang-orang kafir itu, hanyalah sia-sia belaka.1 11. Mengangkat

kebodohan lagi tidak mengetahui dan

3

syaitan

pemimpin yang disanjungi dan

mereka mengharamkan apa yang Allah

dita’ati selain Allah S.W.T

telah rezeki-kan pada mereka dengan semata-mata mengada-adakan terhadap Allah. Sesungguhnya mereka telah

1 1

0 Al Qur’an. Surah Al Ahqaf 46 : 32 1 Al Qur’an. Surah Al Qamar 54 : 47

sebagai

1 1

2 Al Qur’an. Surah Al An’am 6 : 140 Al Qur’an. Surah Al Ra’d 13 : 14 3

KONSEP KESESATAN MENURUT AL QURAN

‫فَ يري اقا َه َد ٰى َوفَ يري اقا َح هق َعلَْي يَه ُم الض َهَللَةُ ۗ إي هَّنُُم‬

tanda kekuasaan Allah), dan mereka

‫ي‬ ‫اطي أَوليياء يمن ُد ي‬ ‫اَّللي َوََْي َسبُو َن أَ هَّنُْم‬ ‫ون ه‬ ُ ْ َ َ ْ َ َ‫هاَّتَ ُذوا الشهي‬

dipergunakannya

‫ُم َْهتَ ُدو َن‬

mempunyai

telinga

(tetapi)

untuk

tidak

mendengar

(ayat-ayat Allah). Mereka itu sebagai binatang ternak, bahkan mereka lebih sesat lagi. Mereka itulah orang-orang

Sebahagian diberi-Nya petunjuk dan

yang lalai.1

5

sebahagian lagi telah pasti kesesatan bagi mereka. Sesungguhnya mereka

13. Mengikut kehendak hawa nafsu

menjadikan syaitan-syaitan pelindung

‫ي‬ ۚ ‫اعلَ ْم أَهَمَّنَا يَتهبيعُو َن أ َْه َواءَ ُه ْم‬ ْ َ‫ك ف‬ َ َ‫فَيِإ ْن ََلْ يَ ْستَِجيبُوا ل‬

(mereka) selain Allah, dan mereka mengira

bahwa

mereka

petunjuk.1

mendapat 4

‫اَّللي ۚ إي هن‬ ‫َض ُّل يِمه ين اتهبَ َع َه َواهُ بيغَ ْيَي ُه ادى يم َن ه‬ َ ‫َوَم ْن أ‬ ‫ي‬ ‫يي‬ ‫ي‬ ‫ه‬ َ ‫اَّللَ َال يَ َْهدي الْ َق ْوَم الظهالم‬

12. Tidak melihat, mendengar dan memahami

tanda-tanda

kekuasaan dan kewujudan Allah S.W.T

Maka jika mereka tidak menjawab (tentanganmu)

ketahuilah

sesungguhnya

mereka

bahwa hanyalah

‫ي ي‬ ‫ي‬ ‫اِلي ين و ْي‬ ‫اإلنْ ي‬ ‫َس ۖ ََلُْم‬ َ ْ ‫َولََق ْد َٰذَ َرأْ ََّن ِلَ ََهن َهم َكث اَيا م َن‬

mengikuti hawa nafsu mereka (belaka).

‫ي‬ ‫ي َال ي ب ي‬ ‫ِص ُرو َن يِبَا‬ ٌ ُ‫قُل‬ ُْ ٌ ُ ‫وب َال يَ ْف َق َُهو َن ِبَا َوََلُْم أَ ْع‬

orang yang mengikuti hawa nafsunya

Dan siapakah yang lebih sesat daripada

‫ي‬ ‫ك َك ْاألَنْ َع يام بَ ْل‬ َ ‫َوََلُْم آَٰذَا ٌن َال يَ ْس َمعُو َن ِبَا ۚ أُوٰلَئي‬

dengan tidak mendapat petunjuk dari

‫ك ُه ُم الْغَافيلُو َن‬ َ ‫َض ُّل ۚ أُوٰلَئي‬ َ ‫ُه ْم أ‬

tidak memberi petunjuk kepada orang-

Dan sesungguhnya Kami jadikan untuk

Allah sedikitpun. Sesungguhnya Allah orang yang zalim.1 14. Menyembah

(isi neraka Jahannam) kebanyakan dari

6

sesuatu

daripada Allah S.W.T

jin dan manusia, mereka mempunyai hati, tetapi tidak dipergunakannya untuk memahami (ayat-ayat Allah) dan mereka mempunyai mata (tetapi) tidak dipergunakannya untuk melihat (tanda1 1

Al Qur’an. Surah Al A’raf 7 : 30 4 Al Qur’an. Surah Al A’raf 7 : 1795

1

6 Al Qur’an. Surah Al Qasas 28 : 50

selain

KONSEP KESESATAN MENURUT AL QURAN

‫اَّللي َم ْن َال‬ ‫َض ُّل يِم ْهن يَ ْدعُو يم ْن ُُدو ين ه‬ َ ‫َوَم ْن أ‬

16. Membantah S.W.T

‫ي‬ ‫يب لَهُ إي َ َٰل يَ ْويم الْ يقيَا َم ية َوُه ْم َع ْن ُُد َعاِئي يَه ْم‬ ُ ‫يَ ْستَِج‬

‫َويم َن الن ي‬ ‫اَّللي بيغَ ْيَي يع ْلم َوَال ُه ادى‬ ‫هاس َم ْن ُُيَ ياُد ُل يف ه‬ ‫وَال كيتَاب منيَي ◌ ََثيِن يعطْ يف يه ليي ي‬ ‫ض هل َع ْن َسبي ييل‬ ُ ُ َ َ

sembahan selain Allah yang tiada dapat memperkenankan (doa)nya sampai hari lalai

ilmu

suci

orang yang menyembah sembahan-

mereka

ada

benar serta tanpa merujuk kitab

Dan siapakah yang lebih sesat daripada

dan

tanpa

Allah

pengetahuan yang tinggi dan

‫َغافيلُو َن‬

kiamat

terhadap

‫ي‬ ‫هي‬ ‫ي ي‬ ‫ي‬ ‫اب‬ َ ‫ي ۖ َونُذي ُقهُ يَ ْوَم الْقيَ َامة َع َذ‬ ٌ ‫اَّلل ۖ لَهُ يف الدُّنْيَا خ ْز‬

dari

(memperhatikan) doa mereka?1

7

‫اْلَير ييق‬ ْ

15. Berlebih-lebihan dalam perkara (urusan) agama dengan cara yang

Dan di antara manusia ada orang-orang

salah

yang membantah tentang Allah tanpa ilmu pengetahuan, tanpa petunjuk dan

‫قُل َي أ َْهل الْ يكتَ ي‬ ‫اْلَ يق‬ ْ ‫اب َال تَ ْغلُوا يف يُديني ُك ْم َغ ْ ََي‬ َ َْ

tanpa kitab (wahyu) yang bercahaya, dengan

‫ي‬ ‫َضلُّوا‬ َ ‫ضلُّوا م ْن قَ ْب ُل َوأ‬ َ ‫َوَال تَتهبيعُوا أ َْه َواءَ قَ ْوم قَ ْد‬

memalingkan

untuk menyesatkan manusia dari jalan

‫ي‬ ‫ضلُّوا َع ْن َس َو ياء ال هسبي ييل‬ َ ‫َكث اَيا َو‬

Allah. Ia mendapat kehinaan di dunia dan dihari kiamat Kami merasakan

Katakanlah: "Hai Ahli Kitab, janganlah

kepadanya

kamu

membakar.1

berlebih-lebihan

(melampaui

batas) dengan cara tidak benar dalam agamamu.

Dan

janganlah

lambungnya

azab

neraka

yang 9

17. Berputus asa daripada rahmat

kamu

Allah S.W.T

mengikuti hawa nafsu orang-orang

‫ِط يم ْن َر ْْحَية َربييه إيهال الضهالُّو َن‬ َ َ‫ق‬ ُ َ‫ال َوَم ْن يَ ْقن‬

yang telah sesat dahulunya (sebelum kedatangan Muhammad) dan mereka kebanyakan

Ibrahim berkata: "Tidak ada orang

(manusia), dan mereka tersesat dari

yang berputus asa dari rahmat

telah

menyesatkan

jalan yang lurus".1

Tuhan-nya, kecuali orang-orang

8

yang sesat".2 1 1

Al Qur’an. Surah Al Ahqaf 46 : 57 8 Al Qur’an. Surah Al Ma’idah 5 : 77

1 2

Al Qur’an. Surah Al Hajj 22 : 8-99 Al Qur’an. Surah Al Hijr 15 : 56 0

0

KONSEP KESESATAN MENURUT AL QURAN

‫ي‬ ‫يث ليي ي‬ ‫هاس من ي ْش يتي ََلو ْ ي ي‬ ‫ض هل َع ْن‬ ُ ‫اْلَد‬ َْ َ َ ْ َ ‫َوم َن الن ي‬

18. Zalim

‫اَّللي بيغَ يَي يع ْلم وي ت ي‬ ‫ك ََلُْم‬ َ ‫هخ َذ َها ُه ُزاوا ۚ أُوٰلَئي‬ ْ ‫َسبي ييل ه‬ ََ

‫هي‬ ‫َٰه َذا َخ ْل ُق هي ي‬ ۚ ‫ين يم ْن ُُدونييه‬ َ ‫اَّلل فَأ َُروِن َما ََٰذا َخلَ َق الذ‬

‫ي‬ ٌ ‫اب ُم يَه‬ ٌ ‫َع َذ‬

‫ي‬ ‫ض ََلل ُمبيي‬ َ ‫بَ يل الظهال ُمو َن يف‬

Dan di antara manusia (ada) orang yang Inilah

ciptaan

Allah,

maka

mempergunakan perkataan yang tidak

perlihatkanlah olehmu kepadaku apa

berguna untuk menyesatkan (manusia)

yang telah diciptakan oleh sembahan-

dari jalan Allah tanpa pengetahuan dan

sembahan(mu)

Allah.

menjadikan jalan Allah itu olok-olokan.

Sebenarnya orang-orang yang zalim itu

Mereka itu akan memperoleh azab yang

selain

berada di dalam kesesatan yang nyata.

2

menghinakan.2

19. Menghalang manusia lain dari

Jelas bahawa melalui ciri-ciri kesesatan

jalan Allah S.W.T

ini dapat kita lihat dan bahagikan

‫إي هن اله يذين َك َفروا وص ُّدوا عن سبي ييل هي‬ ‫ضلُّوا‬ َ ‫اَّلل قَ ْد‬ َ َْ َ َ ُ َ

kesesatan kepada kesesatan yang nyata dan sesat jalan.

‫يدا‬ ‫ض ََلاال بَعي ا‬ َ

Katogori

Sesungguhnya orang-orang yang kafir dan menghalang-halangi (manusia) dari

Ciri-Ciri Kesesatan

Kesesatan 

Melakukan syirik

Yang

iaitu menyekutukan

Nyata

Allah S.W.T dengan

jalan Allah, benar-benar telah sesat sejauh-jauhnya.2

sesuatu yang lain.

2



20. Hiburan yang melalaikan dan mengejek-ejek

1

agama

Murtad (kafir setelah beriman

Allah

kepada Allah

S.W.T

S.W.T) 

Ingkar (Kufur) kepada Allah S.W.T, Para Malaikat, Kitab, Rasul, Hari

2 2

Al Qur’an. Surah Luqman 31 : 111 Al Qur’an. Surah An Nisa’ 4 : 1672

2

Al Qur’an. Surah Luqman 31 : 6 3

3

KONSEP KESESATAN MENURUT AL QURAN





Akhirat (Qiamat)

Sesat

dan Qada’ Qadar.

Jalan

Tidak ta’at kepada



dosa 

dan

telah ditetapkan oleh

memahami

tanda-

Allah S.W.T dan

tanda kekuasaan dan

RasuNya.

kewujudan

Berhukum

dengan

selain

Al



Allah S.W.T tanpa

kebenaran dan

ada

ilmu

peringatan daripada

pengetahuan

yang

Allah S.W.T

tinggi

benar

Menolak

seruan

kepada

dan

serta tanpa merujuk kitab suci 

Berputus

asa

jalan Allah S.W.T

daripada

rahmat

Mengangkat syaitan

Allah S.W.T

pemimpin



Zalim

yang disanjungi dan



Hiburan

sebagai

yang

dita’ati selain Allah

melalaikan

S.W.T

mengejek-ejek

Menyembah sesuatu

agama Allah S.W.T

selain daripada Allah



dalam

Menghalang

(urusan)

lain

dari

Allah S.W.T

perkara agama

dengan cara yang

jalan Allah S.W.T Berdoa selain kepada

dan

Berlebih-lebihan

S.W.T

manusia 

Membantah terhadap

Enggan menerima

mengajak



Mengikut kehendak hawa nafsu

daripada Rasul yang



Allah

S.W.T



(Hukum Taghut)



melihat,

mendengar

Quran dan Sunnah



Tidak

hukum-hukum yang

hukum



Banyak melakukan

salah 

Mengharamkan perkara yang halal disisi Allah S.W.T

KONSEP KESESATAN MENURUT AL QURAN

perkataan dan istilah ISTILAH-ISTILAH SESAT YANG

‫ضل – يضل –ضَلال‬

TERDAPAT DI DALAM AYAT AL

‫( – ضَللة‬dholla, yadhillu, dhlaalan dan

QURAN

dholaalatan):

Berikut merupakan senarai surah dan ayat Al Qur’an yang mengandungi

BIL

SURAH

AYAT

1

Al Fatehah

7

2

Al Baqarah

16, 26, 108, 175, 198, 282

3

Ali Imran

69, 69, 90, 164

4

An Nisa’

44, 44, 60, 60, 88, 88, 113, 116, 116, 119, 136, 136, 143, 167, 167, 176

5

Al Ma’idah

12, 60, 77, 77, 105

6

Al An’am

24, 39, 56, 74, 77, 94, 116, 117, 119, 125, 140, 144

7

Al A’raf

30, 37, 38, 53, 60, 61 149, 155, 178, 179, 186

8

Al Anfal

-

9

At Tawbah

37, 115

10

Yunus

30, 32, 88, 108, 108

11

Hud

21

12

Yusuf

8, 30, 95

13

Ar Ra’d

14, 27, 33

14

Ibrahim

3, 4, 18, 27, 30, 36

15

Al Hijr

56

16

An Nahl

25, 36, 37, 87, 93, 125

17

Al Isra’

15, 15, 48, 67, 72, 97

18

Al Kahf

17, 51, 104

19

Maryam

38, 75

20

Ta Ha

52, 79, 85, 92, 123

21

Al Anbiya’

54

KONSEP KESESATAN MENURUT AL QURAN

22

Al Hajj

4, 9, 12

23

Al Mu’minun

106

24

An Nur

-

25

Al Furqan

9, 17, 17, 29, 34, 42, 42, 44

26

Ash Shu’ara

20, 86, 97, 99

27

An Naml

81, 92

28

Al Qasas

15, 50, 75, 85

29

Al Ankabut

-

30

Ar Rum

29, 53

31

Luqman

6, 11

32

As Sajadah

10

33

Al Ahzab

36, 36, 67

34

Saba’

24, 8, 50, 50

35

Fatir

8

36

Ya Seen

24, 47, 62

37

As Saaffat

69, 71

38

Sad

26, 26

39

Az Zumar

8, 22, 23, 36, 37, 41, 41

40

Ghafir

25, 33, 34, 50, 74, 74

41

Fussilat

29, 48, 52

42

Ash Shura

18, 44, 46

43

Az Zukhruf

40

44

Ad Dukhan

-

45

Al Jathiya

23

46

Al Ahqaf

5, 28, 32

47

Muhammad

1, 4, 8

48

Al Fath

-

49

Al Hujrat

-

50

Qaf

27

51

Adh Dhariyat

-

52

At Tur

-

53

An Najm

2, 30

KONSEP KESESATAN MENURUT AL QURAN

54

Al Qamar

24, 47

55

Ar Rahman

-

56

Al Waqi’ah

51, 92

57

Al Hadid

-

58

Al Mujadila

-

59

Al Hashr

-

60

Al Mumtahana

1

61

As Saf

-

62

Al Jumu’ah

2

63

Al Munafiqun

-

64

At Taghabun

-

65

At Talaq

-

66

At Tahrim

-

67

Al Mulk

9, 29

68

Al Qalam

7, 26

69

Al Haqqah

-

70

Al Ma’arij

-

71

Nuh

24, 24, 27

72

Al Jinn

-

73

Al Muzzammil

-

74

Al Muddathir

31

75

Al Qiamah

-

76

Al Insan

-

77

Al Mursalat

-

78

An Naba’

-

79

An Nazi’at

-

80

‘Abasa

-

81

At Takwir

-

82

Al Infitar

-

83

Al Mutaffifin

32

84

Al Inshiqaq

-

85

Al Buruj

-

KONSEP KESESATAN MENURUT AL QURAN

86

At Tariq

-

87

Al A’la

-

88

Al Ghashiyah

-

89

Al Fajr

-

90

Al Balad

-

91

Ash Shams

-

92

Al Layl

-

93

Ad Dhuhaa

7

94

Al Sharh

-

95

At Tin

-

96

Al Alaq

-

97

Al Qadr

-

98

Al Bayyinah

-

99

Az Zalzalah

-

100

Al Adiyat

-

101

Al Qari;ah

-

102

At Takathur

-

103

Al Asr

-

104

Al Humazah

-

105

Al Fil

2

106

Quraysh

-

107

Al ma’un

-

108

Al Kawthar

-

109

Al Kafirun

-

110

An Nasr

-

111

Al Masad

-

112

Al Ikhlas

-

113

Al Falaq

-

114

An Nas

-

KONSEP KESESATAN MENURUT AL QURAN

Jika dilihat berdasarkan senarai surah

tersesat dan kata lawan bagi Dholalah

dan ayat Al Qur’an berikut yang

ialah: ‫( هداية‬hidayah) yang bermaksud

mengandungi istilah dan perkataan ‫ضل‬

mendapat petunjuk. Manakala dari segi

– ‫( ضاللة – ضالال– يضل‬dholla, yadhillu,

istilah pula “Dholalah” atau Kesesatan

dhlaalan dan dholaalatan). Terdapat

membawa maksud menyimpang dari

satu surah yang mana di dalam nya

petunjuk atau jalan yang lurus atau jalan

terdapat banyak kali di ulang istilah

yang benar (Allah). Selain itu, dapat di

sesat, iaitu surah ke-4 (surah An Nisa’).

simpulkan terdapat pelbagai ciri-ciri

Di dalam surah An Nisa’ terdapat 16

keseatan yang telah dirakamkan di

perkataan sesat yang digunakan. iaitu

dalam Al Quru’an. Maka dengan kajian

ayat yang ke- 44(2), 60(2), 88(2), 113,

ini dapat mengelakkan daripada terus

116(2), 119, 136(2), 143, 167(2), 176.

tersilap

Manakala jika diperhatikan kebanyakan

menentukan ciri kesesatan. Seterusnya,

surah awal terdapat banyak kali di sebut

dapat juga di simpulkan terdapat

perkataan sesat dan surau-surah akhir

banyak perkataan dan ayat Al Qur’an

kurang dan tidak terdapat perkataan

yang

sesat di dalamnya.

istilah ‫( ضل – يضل –ضالال – ضاللة‬dholla,

dalam

mentafsir

mengandungi

dan

perkataan

dan

yadhillu, dhlaalan dan dholaalatan). Daripada 114 surah terdapat sebanyak KESIMPULAN

188

Kesimpulan yang dapat di buat daripada

daripada 170 ayat. Akhir sekali dapat di

kajian konsep kesesatan menurut Al

simpulkan dapat kita ketahui bahagian-

Qur’an ini ialah dapat mengetahui

bahagaian sesat. Iaitu terdapat empat

bahawa pentingnya kajian ini serta

bahagian terdiri daripada Dholalah

dapat mengetahui apakah yang di

I’tiqodiyah

(Kesesatan

maksudkan dengan konsep kesesatan

Keyakinan

Hidup),

itu sendiri.

Thoriqiyah (Kesesatan Terkait Jalan

Iaitu perkataan sesat itu

perkataan

sesat

terdiri

Terkait Dholalah

sendiri diambil dari pada ayat-ayat Al

Hidup),

Qur’an, Asal kata istilah “Dholalah”

(Kesesatan Terkait Aktiviti Hidup),

ialah: ‫( ضاللة – ضالال– يضل – ضل‬dholla,

Dholalah Ilhamiyah ini terkait dengan

yadhillu, dhlaalan dan dholaalatan).

kecendrungan alami yang ada dalam

Maksud “Dholalah” daripada segi

diri manusia.

bahasa

bermaksud

kesesatan

atau

Dholalah

yang

‘Amaliyah

KONSEP KESESATAN MENURUT AL QURAN

Universiti

RUJUKAN

Dr. Mustafa Haji Daud. Al Qur’an Tamaddun

Islam.

Jabatan

Kemajuan Islam Malaysia Engku Ahmad Zaki Engku Alwi (2015). Ajaran Sesat di Malaysia Faktor

Penyebaran

dan

Cara

Penyelesaiannya. Dewan Bahasa dan Pustaka. Imaduddin Abul Fida Ismail bin alKhatib Abu Hafs Umar bin Katsir asySyafi’I al-Quraisyi ad-Dimasyqi. Tafsir Ibnu Katsir Maulana Abdullah Yusuf Ali. Al Qur’au ‘L-Karim. Terjemahan dan Huraian maksud. Jilid 1(Juz 1 – Juz 6). Dewan Bahasa dan Pustaka Maulana Abdullah Yusuf Ali. Al Qur’au ‘L-Karim. Terjemahan dan Huraian maksud. Jilid 1(Juz 7 – Juz 12). Dewan Bahasa dan Pustaka Mohd Aizam Bin Mas’od (2013). Diskusi Isu Aqidah dan Pemikiran Semasa di Malaysia. Siti Norbaya Binti Abd. Kadir (2007). Ajaran Sesat Sejarah Kemunculan dan Ciri-Cirinya. Al Hidayah. Wan Mohd Azami Mohd Amin (2009). Ajaran

Sesat.

Antarabangsa

Malaysia.

Al Quran Kareem

Sumber

Islam

Penerbit

UIAM

‫الدكتور مجال الدين مَهران والدكتور عبد الفطيم‬ .‫ الغذاء والدواء ف القران الكرمي‬.‫حفين صابر‬ .‫اجمللَس األعلى للشئون االسَلمية‬

SOCIAL MEDIA CHALLENGE: THE COMPARISON BETWEEN STUDENTS FROM USIM AND UKM IN MALAY LANGUAGE PROFICIENCY

Noor Fadilah Zakaria, Dr. Rosninawati Hussin

Noor Fadilah Zakaria, Communication, Faculty of Leadership & Management Dr. Rosninawati Hussin, Communication, Faculty Leadership & Management

ABSTRACT Malay language is a national language in Malaysia. Recently, there were some issues related to the proficiency of using Malay language among Malaysian. Thus, this study will explore on the Malay language proficiency in daily communication among young generation in Malaysia. The objectives of this paper is to identify how good is young generation in Malaysia use their national language in their academic and also in daily life. Besides, this study will analyse whether the proficiency of Malay language among Malaysian is effected by the social media, which exposed them to the simplest way of writing the word. Hence, this research is going to study the relationship between Malay language proficiency and communication skill in using Malay language among students from two local universities in Malaysia which are USIM and UKM. This is quantitative research, which will comply a random sampling rule. The students will be asked on how far social media influenced them in their daily communication by using Malay language. The expected outcome will see the most of Malaysian young generation are so into social media which does affect their language proficiency. Keywords: social media, Malay language proficiency, academic performance

SOCIAL MEDIA CHALLENGE: THE COMPARISON BETWEEN STUDENTS FROM USIM AND UKM IN MALAY LANGUAGE PROFICIENCY

ABSTRAK Bahasa Melayu merupakan Bahasa kebangsaan Malaysia. Baru-baru ini terdapat beberapa isu yang berkaiatan dengan kemahiran berbahasa Melayu dalam kalangan rakyat Malaysia. Kajian ini meninjau kemahiran berbahasa Melayu dalam komunikasi harian dalam kalangan generasi muda di Malaysia. Objektif kajian ini ialah untuk mengenalpasti sebaik manakah generasi muda di Malaysia ini megunakan Bahasa kebangsaan mereka dalam akademik dan dalam kehidupan harian. Di samping itu, untuk mengenalpasti sama ada kemahiran berbahasa Melayu dalam kalangan rakyat Malaysia ini dipengaruhi oleh media sosial atupun tidak, yang mana mendedahkan mereka dengan cara penulisan yang mudah. Oleh itu, kajian ini akan mengkaji hubungan di antara kemahiran berbahasa Melayu dan skil komunikasi menggunakan bahasa Melayu dalam kalangan pelajar dari dua buah universiti dalam Malaysia iaitu USIM (Universiti Sains Islam Malaysia) dan UKM (Universiti Kebangsaan Malaysia). Kajian ini merupakan kajian kuantitatif yang mana menggunakan persampelan secara rawak. Pelajar disoal sejauh mana Bahasa Melayu dalam media sosial mempengaruhi prestasi akademik dan komunikasi harian mereka. Hasil dari kajian ini mendapati bahawa media sosial memberi kesan kepada penguasaan Bahasa dalam kalangan generasi muda di Malaysia. Keywords: Media Sosial, Kemahiran Berbahasa Melayu, Prestasi Akademik,

INTRODUCTION Bahasa Melayu is the National language of Malaysia and (MyGovernment, n.d) it’s shares the same language with other Asian countries such as Singapore and Brunei. Language is one of the factors that can unite the citizens for the development of the nation. Language is crucial in sharing though, idea and culture base on national identity (Teo Kok Seong, 2010; Nazaruddin Mohd Jail, Ma’rof Redzuan, Asnaruklhadi Abu Samad & Ismail Mohd Rashid, 2013 In Siti Nor Azhani Mohd Toha, Adlina Ab Halim, Ku Kasnita Ku Samsu, 2017). Language is a system of human communication which consists of a set of sound and writing symbols which are used by the people of a country or region for talking or writing. Language can also be defined as a set of shared symbols or signs that a cooperative group of people has mutually agreed to use to help them create meaning. Without language there will be no technology, internet,

SOCIAL MEDIA CHALLENGE: THE COMPARISON BETWEEN STUDENTS FROM USIM AND UKM IN MALAY LANGUAGE PROFICIENCY

social media and entertainments, video in YouTube will be just a moving picture and song will be limited to instrumental music only (Larry, Richard, Edwin, & Caroly, 1991). Human communicates every day in order to get and spread the information, news, idea and thought. According to Worldometers (2018), there are 195 countries in this world and 7097 languages are spoken everyday base on Ethnologue Language of the World (2018). It showed how important languages in human life and civilization. Language can come from various versions such as words, body movement, signs, symbols and others as long as it is using to telling someone something. That mean language is existing in every aspect of life. The revolution of technology is moving together with language. Language is an important element in technology that we cannot deny it either in words or symbols. Technology using language to make sure the users can understand how it works and how it can help human life. Nowadays technology becomes an important element of education. The revolution of Information and Communication Technology (ICT) give the big opportunity to students and teacher to explores more about knowledge and information (Mohd Noorhadi Mohd Yusof & Zurinah Tahir, 2017). This paper will explore on Malay language proficiency in daily communication among the young generation in Malaysia. This research will be held in two local universities in Malaysia which are USIM and UKM. This research will be looking at the different usage of Malay language among USIM and UKM students because both of this universities are using a different language as their medium of instruction. The objective of this study is to analyse the effect of Malay language usage in social media among USIM and UKM students’ communication.

The Malay language usage in social media in students’ communication In previous research by Peng and Zahari Ishak (2008) they found that IPT students think that Malay language only suitable use as an intermediate language in religious teaching and the usage of English language is massive among them. After 61 year Malaysia’s independence Malay language facing various challenges until now. Long time ago Malaya is colonized by the west colonist in all aspect such as in management, economic, and language, now Malaysia still colonized by them but in a new way. It is with technology such as social media, whereby the group that easily affected by this, is young generation that love to learn and try something new.

SOCIAL MEDIA CHALLENGE: THE COMPARISON BETWEEN STUDENTS FROM USIM AND UKM IN MALAY LANGUAGE PROFICIENCY

Realize or not the influence of social media network is slowly deteriorated the standard of Malay language, says Najib Razak the Former Minister of Malaysia (Today World, 2017). According to Dato Seri Madhazir Khalid, the Former Minister of Education, he says that the usage of social media such as Facebook, Twitter, Instagram, and SMS had jeopardised the usage of Malay language among the social media user (BH online, 2017). The prestigious of Malay language among administer and citizens in Malaysia nowadays is still incessant (Siti Nor Azhani, Adlina, Ku Hasnita, 2017). In one of the news reported by Utusan Malaysia, the Former Deputy Minister of Education Ⅱ said that the use of Malay language in research reporting and publishing in public higher institution in Malaysia is found at the lower levels this problem is detected through the Audit Pelaksanaan Pelan Tindakan Memartabatkan Bahasa Melayu Sebagai Bahasa Ilmu di Institusi Pengajian Tinggi 2013 (Utusan online, 2014). Furthemore, Siti Nor Azhani et al (2017) found that the level of fluency and recognition of the Malay language among IPT students are high. However, the level of sophistication in their use of the language is moderate. In other research by Saraswathy, Er, Swagata and Pok (2015) about language claim that the poorest graps of language with improper use among Malaysian had been rampant in daily communication. The issue of language disorder in Malaysia is not easy to solve. It is related to cultural osmosis, conviction and fragility of identity among Malaysian especially the young generation (Majed, 2017). Tan Sri Dr Rais Yatim the Former of Sociocultural Government Adviser, says that Malay people have been a yes-man to the western cultural because of they not proud of their cultural, heritage and also their language (Utusan Online, 2017). The Malaysia government discourages the misuse of Malay language and has instituted fines for public signs that mix Malay and English (Manglish).

Methodology This chapter describes the methodology of research study, data analysis techniques, including data collection, study design, sampling frame and procedure of respondent’s selection. In this study survey has been used to explore and analyse the effect of social media on Malay language proficiency in students’ daily communication among last year’s communication students. The

SOCIAL MEDIA CHALLENGE: THE COMPARISON BETWEEN STUDENTS FROM USIM AND UKM IN MALAY LANGUAGE PROFICIENCY

descriptive research method is used in gathering the needed information this study. This method enables the researcher to interpret the theoretical meaning of the finding and hypothesis development for further studies. Specifically, the researchers utilized a questionnaire type of descriptive research method which enables the researchers to gather information from the respondents without the respondents having any difficulties in answering the questions required for the researchers to have information regarding the implementation of Malay language in social media on students’ academic performance and daily communication. This study is using Quantitative research methods. This method basically is dealing with numbers and anything that is measurable in systematic way of investigation of phenomena and their relationship (Leedy, 1993). For data collection, this study is using questionnaires. According to Bakar (2001), questionnaires are used to acquire primary data, as the best suitable research is based on experiment, observation and survey. Hence, the survey method can supply researchers with data on attitude, feelings, beliefs and envisioned behaviour that is said by (Tull & Kawkins, 1990; in Nizam, 2016). The questionnaires will distribute by using online survey which use Google form as a medium. Additionally, in order to assemble different kind of information from the respondents, appropriate questionnaires for this research was developed to enable getting the actual information from the target population. The questionnaires are divided to 4 section, section A is respondents demography, section B is about the Level of Malay Language proficiency that been practised by IPTA students. To measure section C is about Malay language proficiency in students’ academic performance and section D is about student’s daily communication by using Malay language. The sample size for this study is determined by using Krejcie and Morgan (1970) table of sample size. With using probability sampling, the students are randomly selected by using simple random sampling. Simple random sampling is the most common type of sampling that produce for research. In this type of sampling, each member of the population has an equal and independent chance of being selected to be part of sample (Salkind, 2018).

SOCIAL MEDIA CHALLENGE: THE COMPARISON BETWEEN STUDENTS FROM USIM AND UKM IN MALAY LANGUAGE PROFICIENCY

Finding and Discussion

Saya menggunakan Bahasa Melayu sepenuhnya dalam komunikasi harian saya. 7 6 5 4 3 2 1 0

1 STB

2 TB

3B

4 SB

Figure 1

This finding based on the pilot test that had been done by 12 students among final year communication students in USIM. The graph above is summarizing question, were they use fully Malay language in their daily communication? From figure 1 it is clear that majority of participants are truly use fully Malay language in their daily communication, with just one participant answered oppositely from that statement.

Saya menggunakan bahasa melayu sepenuhnya ketika memuat naik status dalam media sosial. 5 4 3 2 1 0

1 STB

2 TB

3B

Figure 2

4 SB

SOCIAL MEDIA CHALLENGE: THE COMPARISON BETWEEN STUDENTS FROM USIM AND UKM IN MALAY LANGUAGE PROFICIENCY

From Figure 2, the graph shows the result of a question, were the students use fully Malay language while posting status in social media? From this graph it is clear that the majority of participants were not utilizing fully Malay language while uploading status in social media however almost half of the participants agreed with this statement. To summary the early findings, in the era of technology students still have their identity as a Malaysian whereby they still practising fully Malay language in daily communication which mean in verbal communication. This is contradicting with Ain Nadzimah, Heng & Chun (2012) in Thurairaj, Hoon, Roy & Fong (2015) which they say that the attitude of IPT students on Malay language at the negative level. However, when it comes to non-verbal communication such as cyber communication or social media chatting, most of young generations are not necessarily use Malay language in their daily communication. This is because most of them will mix languages while communicating in social media including the abbreviation. This is similar as Thurairaj et al., (2015)’s study that typing is much slower than speaking, so people started shortening words and also creating a new word.

Conclusion Bahasa Malaysia is gazzetted as a Malaysian Malay language, and this is important for all citizens because this is our national identity. People will respect our country if we respect our national language and put it at the right place. If not us, who will upholding our national language? We should be proud of our own language. Use our language in proper way and do not destroy it by mixing it with other languages and replace the word with different spelling that bring the similar meaning. Thus, it is good if we can speak other languages and at the same time we are mastering our own national language.

SOCIAL MEDIA CHALLENGE: THE COMPARISON BETWEEN STUDENTS FROM USIM AND UKM IN MALAY LANGUAGE PROFICIENCY

Reference Chew Fong Peng, Z. i. (2008). Jurnal Pengajian Melayu. Tahap Penggunaan Bahasa Melayu dan Bahasa Inggeris Dalam Kalangan Mahasiswa/i IPTA dan IPTS Dalam Sistem Pendidikan Negara, 16-36. Kementerian Pengajian Tinggi Malaysia . (2006). Modul Pembangunan Kamahiran Insaniah (Soft Skills). Malaysia: Universiti Putra Malaysia. Krejcie & Morgan. (1970). Determining Sample Size for Research Activities. Educational and Psychologycal Measurement, 607-610. Larry A. Smovar, R. E. (1991). Communication Between Cultural (8th ed.). Bostan: Monica Eckman. Majed, M. J. (30 March, 2017). Cabaran dan Masa Depan Bahasa Melayu. Retrieved from UtusanOnline: http://m.utusan.com.my/rencana/utamam/cabaran-dan-masa-depan-bahasa-melayu-1.463536 n.a. (18 December, 2014). "IPTA Kurang Guna Bahasa Melayu". Utusan Online. Retrieved from http://www.utusan.com.my/berita/parlimen/ipta-kurang-guna-bahasa-melayu-1.37840 Najib. (26 July, 2017). Let's make Bahasa Melayu the main language of Asean. Retrieved from Today online: https://www.todayonline.com/world/asia/lets-strive-towards-making-bahasa-melayumain-language-asean-says-najib Rajab, R. b. (2011). Cabaran Bahasa Melayu . Cabaran Bahasa Melayu dalam Menghadapi abad ke-21. S. Thurairaj, E. H. (2015). Reflections of Students’ language Usage in Social Networking Sites: Making or Marring Academic English. language, 13, 302-303. Umavathi, R. (03 October, 2017). "Bahasa ‘Rojak’ Berleluasa Dalam Media Sosial". Utusan Online. Retrieved from http://www.utusan.com.my/berita/nasional/bahasa-rojak-berleluasa-dalammedia-sosial-1.533466

RELATIONSHIP BETWEEN GRATITUDE AND HAPPINESS AMONG UKM STUDENTS Nor Amalia Farhana Bt Nordin1, Rezki Perdani Sawai2 1

[email protected], Program Kaunseling, Fakulti Kepimpinan dan Pengurusan dan Universiti Sains Islam Malaysia 2 Rezki Perdani Sawai, Program Kaunseling, Fakulti kepimpinan dan Pengurusan dan Universiti Sains Islam Malaysia

Abstract: Gratitude is a part of human strengths that motivation people effecting their happiness. The research examined the relationship between gratitude and happiness among students in University Kebangsaan Malaysia. The purpose of this study was 1) to determine the level of gratitude and happiness among UKM, 2) to identify the relationship between gratitude and happiness among UKM students and 3) to examine the gender differences in terms of gratitude and happiness. A quantitative method (survey) by using convenient sampling was focused on questionnaire for data collection. The questionnaire used in data collection consists three section; demographic information, gratitude scale and happiness scale. Result analysis indicated that the high level of gratitude and happiness among UKM students. Besides, the result shown the moderate significant relationship of gratitude and happiness. The study has limitation on small sample size is significantly limiting the ability of the researcher to generate generalization in populations from the results of the research that has been obtained. The recommendation long term case study method (longitudinal) can yield better results in the research of relationship between gratitude and happiness. Overall, the present study study does not only enrich the current approaches to study gratitude and happiness, it’s also give a big impact to the practical implication of positive psychology. Keywords: Gratitude, happiness, students, positive psychology

Introduction Recently, more research has been conducted focusing on positive psychology as the awareness among the psychologists had increased looking at the importance of seeing life from a positive angle. There are three missions of positive psychology which are to cure mental illness, to help people live productive lives, and to nurture people’s strengths (Seligman, 2005). Thus, positive psychology focused on the study of happiness. Eddington & Shuman (2005) cited in Khairudin (2015) happiness can be defined as an evaluation a person make towards their life. The evaluation included cognitive (e.g. satisfaction in life) and feeling (e.g. positive and negative

emotions). Happiness refers to more positive emotions compared to negative emotions which includes global life satisfaction, domainspecific satisfaction and well-being (Diener, Lucas, & Scollon, 2006). One of the factors that contribute to happiness is gratitude. According to Emmons and McCullough (2003), the word gratitude is derived from the Latin’s root word gratia, means grace, gratefulness, or graciousness. Gratitude, grateful and thankful(ness) have been use in present study. Besides, gratitude is the process through which the person has the tendency to show the positive attitude towards life by mutuality or exchanging the emotion (Mohamad Anas, Akhbar Husain, Shah M.Khan, Asiya Aijaz , 2016).

RELATIONSHIP BETWEEN GRATITUDE AND HAPPINESS AMONG UKM STUDENTS

Jain & Jaiswal (2016) found strong and consistent association between gratitude and happiness. Gratitude helps people feel more positive emotions, relish good experiences, improve their health, deal with adversity, and build strong relationships. This study has been supported by Emmons and McCullough’s (2003) who proposed that people with higher gratitude reported higher overall well-being and scored significantly higher in subjective wellbeing as compared to their hassles counterpart. Most of the research on gratitude and happiness were conducted by the Western researchers. Thus, there is a need to conduct a research on gratitude and happiness in Malaysia. There was a research conducted in Malaysia by Khairudin's (2009). However, his study was at the exploration stage and only using a simple qualitative method (Khairudin, 2017). In the light of what had been said so far, this study attempts to examine the relationship between gratitude and happiness among student at University Kebangsaan Malaysia(UKM) through a quantitative research design. Metohodolgy Sampling is the process of selecting segment of the population for research (Salkind, 2018). Hundred fifty respondents were selected from different faculties in UKM, namely Faculty of Science and Technology, Faculty of Economics and Management, Faculty of Islamic Study, Faculty of Law, Faculty of Education and Faculty of Information Science and Technology. The sampling strategy used in this study is convenience sampling. This is the population is easily accessible to researcher.

The researcher administered the questionnaire personally to all the respondents. According to Dyer (1995) as cited in Rezki Perdani Sawai (2004), the direct administration method can ensure a high rate of response and the researcher

has opportunity to personal attend to any problem that the respondents may have while answering the questionnaire. Participants were given a brief description of the study followed by consent forms for them to read and given a questionnaire to answers. Then, the researcher also able to standardize the instruction that given to all respondents. In addition, each part of questionnaire was accompanied by explanation regarding nature and the purpose of survey. Specific instructions were given by the researcher to answer all questions as honesty as possible. The respondents required to fill in the demographic details. However, the respondents not required to fill the name in demographic information. This to ensure the confidentiality of the respondents. Furthermore, the respondent required 15-20minutes to answer the gratitude and happiness questionnaire. The questionnaire had been translated to make the researcher more understanding and easy to answer.

Result and discussion Demographic variables

Gender

Religious

Marital status

Frequency

Percent (%)

Male

61

40.7

Female

89

59.3

Total

150

100.0

Islam

145

96.7

Buddha

4

2.7

Kristian

1

0.7

Total

150

100.0

Single

145

96.7

Married

5

3.3

Total

150

100.0

RELATIONSHIP BETWEEN GRATITUDE AND HAPPINESS AMONG UKM STUDENTS Education background

Faculty

Sijil/diploma /foundation

28

18.7

Bachelor

99

66.0

Master/PHD

23

15.3

n= 150

Total

150

100.0

Table 1.2: The level of gratitude among students

FPI

33

22.0

FSSK

41

27.3

FST

32

21.3

FoE

44

29.3

Total

150

100.0

Table 1.1: Distributions of Respondents (n, %) on personal characteristics

Table 1.1 shows the distribution of the respondents in terms of their demographic information. The table indicated that there are many number of female than male in the sample. It shows that 50.3% of the respondents are female and 40.7% of respondents are male. Majority of the respondents are Muslims. Only 3.4% of respondents is non-Muslim. 96.7% of respondents is single while the rest 3.3% are married. All of the respondents is still pursuing their Bachelor degree. Therefore, based on the analysis information collected from the background questionnaire, it can be concluded that majority of students came from similar backgrounds for example religious, marital status and education background.

High Total

150 150

100.0 100.0

The main focus of this section is to examine the level of gratitude among UKM’s student. The research found that high level of gratitude among UKM’s students. Table 1.2 shows the frequency and percentage of gratitude among students. All of the respondents have high level of gratitude (100.0%). Majority of the respondents are Muslims. As Muslims, they have learned about gratitude as one of the Islamic values that should be practiced in daily life and because of that they respond positively toward the questionnaire items. Secondly, since they are coming from Islamic educational background, generally they were more grateful than students that don’t have Islamic background. People who have religious background understand the important of gratitude in their life. According Scrantom (2016), when the higher level of gratitude, an individual can consider these experiences as a blessing and as an insight into the wisdom and workings of God. Besides, people with high religious commitment practising gratitude because the kindness acquired from God in their daily life (Djudiyah, Suryana Sumantri, & Diana Harding, 2015)

The level of gratitude among students Gratitude

Frequency

Percent The level of happiness among students

RELATIONSHIP BETWEEN GRATITUDE AND HAPPINESS AMONG UKM STUDENTS

Happiness Moderate High Total n=150

Frequency

Percent

10 140 150

8.2 91.8 100.0

Table 1. 3: The level of happiness among students Table 1.3 revealed the frequency and percentage of happiness among students. The purpose of this section is to examine the level of happiness among UKM students. Majority of respondents have high level of happiness (91.8%) while only 8.2% have moderate level of happiness. The findings of this study are in line with Khairudin (2009) that found happiness among Malaysian community as high as the degree of happiness of Western society (Khairudin, 2017). Previous studies done on Tibetan, Thai and Indonesian’s labourers sample also found the high level of happiness. Relationship happiness

between

gratitude

and

Happiness Gratitude

Pearson Correlation

0.359 Sig. (2-tailed) 0.01 Table 1.4: Relationship between gratitude and happiness

The table 1.4 show an inferential statistics employed were the test of correlation to analyse a significant relationship between gratitude and happiness of all respondents. The relationship between gratitude and happiness was investigated using Pearson correlation coefficient. Therefore, table 1.4 was a suitable evidence to agree with the alternative hypothesis

H (1) as there was a significant relationship between gratitude and happiness preliminary analyses were performed to ensure no violation of the assumptions of normality, linearity and homoscedasticity. According to Cohen (1988), there was moderate, positive correlation between gratitude and happiness, r=0.359, n=150, p.

Finas. 25September 2018. “Pencapaian Filem Malaysia”. Pencapaian Film Malaysia. . H, Timothy. n.d. “Cinematography Techniques”.The Different Types of Shots in film. . Hassan Abdul Muthalib.19 April 2014. “The Journey”. A Message To All Malaysians.

APPENDIXES

THE AESTHETIC ELEMENT OF CINEMATOGRAPHY IN FILM: THE JOURNEY 2014

Starring



Chan Yoke Yeng



Ben Andrew Pfeiffer



Lee Sai Peng



Joanne Yew Hong Im

Music by

Alex San

Cinematography

Eric Yeong

Edited by

Gwyneth Lee

Production

Wohoo Pictures Production

company Distributed by Release date

Theatrical release poster

Directed by

Produced by

Screenplay by

Chiu Keng Guan Choo Chi Han



Heng Yee Jia



Ryon Lee



30 January 2014 (Malaysia)



20 March 2014 (Singapore)

Running time

97 minutes

Country

Malaysia

Language



Astro Shaw



Mandarin



English

Budget

RM3 million[1]

Box office

RM16.87 million[2]

THE EFFECTIVENESS OF POLITICAL COMMUNICATION ON SOCIAL MEDIA: STUDENTS’ PERCEPTION TOWARDS POLITICAL PARTIES DURING PRU14 Nurul Hardeah Binti Ahmad Sukiman1, Dr Sofia Hayati Binti Yusoff2 1

[email protected], Pengajian Akidah dan Agama, Fakulti Kepimpinan dan Pengurusan, Universiti Sains Islam Malaysia. 2 [email protected], Pengajian Akidah dan Agama, Fakulti Kepimpinan dan Pengurusan, Universiti Sains Islam Malaysia.

Abstract:To gain and retain political power, politicians use the media to persuade public to vote and support them, especially during elections. Barisan Nasional has successfully used the media to maintain its power for the past 60 years to control Malaysia. However, the emergence of the social media has challenged the status quo. The agenda setting theory stated that before the used of Twitter, political candidates were using blogs and websites to portray their message and to gain more attention and popularity among their followers (Conway, Bethany A., 2015). The purpose of this research is 1) to explore the role of Twitter as agenda setting mechanisms in Malaysia political scenario and 2) to observe the relationship between social media use and political participation among undergraduate students. The research will conduct a quantitative using a sample survey interview on 100 respondents. The respondents’ perception on political parties on Twitter will be recorded through survey questionnaire. This methodology is chosen in order to achieve the research objectives.

Keywords: Twitter, agenda setting, Malaysia, political process, perception

Background of Study

elections (Louw, 2010), which is why

Politics is an important process and an

politicians and political parties need the

effort to gain access to decision-making

media to influence large numbers of people

positions and useful things that could be

who vote to support them. Politicians focus

used to further one’s own interests (Louw,

on appearance and tradition making, as well

2010). This involves the ability to mislead

as creating hype to whip up support as

the machinery of language making – the

allowing something to happen without

media. To gain and retain political power,

reacting or trying to stop it mass audience is

control has to be built (Gramsci, 1971) by

usually aloof in politics. The media is the

which masses need to naturally accept the

most important things for politicians and

most common group’s leadership, sets of

political parties, key political “king makers”

rules of right and wrong, practices and

as media conversations legitimise or de-

conversation. Media and education systems

legitimise hierarchies of positions.

help to shape consent, truth and support for

However, the emergence of new media has

group interests.

slowly eroded the BN’s grip on power,

In countries where leaders are chosen by

which resulted in the “political tsunami”

votes, access to power is gained by winning

during the 2013 General Election (GE) and

THE EFFECTIVENESS OF POLITICAL COMMUNICATION ON SOCIAL MEDIA: STUDENTS’ PERCEPTION TOWARDS POLITICAL PARTIES DURING PRU14

the increase in popular vote (51%) in the

constituents. Nevertheless, the cyber-war

recent 2018 GE. New media represented a

between BN and PH has led to the online

double-edged

circulation of lies, half-truths and gossip,

sword

to

authoritarian

governments because widening the public

causing

confusion and disinformation

sphere to previously-suppressed alternative

which affects the quality of democratic

opinions and information caused the

decision-making for the polity.

erosion of their long-standing media dominance.

The

Internet

played

an

Problem Statement

important role in strengthening peripheral

The limited number of this study in this

local and community-based civil society

subject can be traced based on the number

organisations by enabling them to promote

of research done by local scholars. Most of

and mobilise the public to support their

the past studies on the role of political

cause and challenge the authorities. By

communication in elections were focused

creating new networks between public,

on political media coverage and the effects

semi-public and private organisations, new

of the mass media during election. There is

media had the potential to challenge the

tendency to study the role and impact of

state’s monopoly and hegemony in politics

media especially on the political messages

and governance (Banerjee, 2004).

such as the effect of political news to voters. Their main concern is to understand how

Thus, the paper has two aims: To examine

mass media vehicles are used as the main

how the Internet has influenced the

political tools in influencing and persuading

Malaysian political landscape and the

Malaysian voters. There is very limited

communication strategies of politicians and

study on political advertising in Malaysia.

their parties. The researcher surveys the

Studies on the effects of media and political

sample up to 100 respondents over a period

campaigns from the perspective of, for

of three weeks. The findings revealed that

instance agenda setting, framing and

new media, especially Web 2.0, have

priming were also few and far between.

expanded the public sphere and enabled

Therefore, this study will focus on the types

more Malaysians to participate in the

of communication tools usually used for

democratic process, through information

political electoral process in Malaysia. In

dissemination, mobilisation or crowd-

particular, this study intends to answer the

sourcing and fund-raising. Politicians need

following

to

and

mainstream media more popular than social

accountable to their more politically-aware

media for political electoral process in

be

interactive,

responsive

research

question:

Are

THE EFFECTIVENESS OF POLITICAL COMMUNICATION ON SOCIAL MEDIA: STUDENTS’ PERCEPTION TOWARDS POLITICAL PARTIES DURING PRU14

Malaysia?

By

achieving

the

Bachelor of Communication and

aforementioned objective, it is expected

Bachelor

of

that this study will help to advance current

Communication.

New

Media

knowledge about the role of mainstream media and social media as the main political tools

in

influencing

and

2) To measure relationship between

persuading

social media use and political

Malaysian voters. In addressing this

knowledge among undergraduate

question, the paper has the following

students

structure. In the next section, the overview

Communication and Bachelor of

of political communication in Malaysia is

New Media Communication.

from

Bachelor

of

discussed. After that, the methods used are explained thoroughly. In the last part,

3) To study relationship between

results and discussions are presented in

social media use and political

detail along with the conclusion.

participation among undergraduate

This study is aimed to broaden our

students

understanding on the effectiveness of

Communication and Bachelor of

political

New Media Communication.

communication among peers

from

Bachelor

of

which is student. Rather than just looking at users or those who have been involved in

Research Question

political field, this study chooses to looks at the level of opinion among students about

1) How social media and new media

their perception towards political parties

exposure

among

undergraduate

before and after being exposes. This study

students

from

Bachelor

also focusing on how students are aware of

Communication and Bachelor of

political tsunami during 14th General

New Media Communication?

of

Election. The questionnaire is measure into their knowledge and views regarding

2) What is the relationship between

Barisan Nasional versus Pakatan Harapan

social media use and political

after being exposure towards both parties.

knowledge among undergraduate students

1) To analyse social media and new exposure

undergraduate

Bachelor

of

Communication and Bachelor of

Research Objective

media

from

students

among from

New Media Communication?

THE EFFECTIVENESS OF POLITICAL COMMUNICATION ON SOCIAL MEDIA: STUDENTS’ PERCEPTION TOWARDS POLITICAL PARTIES DURING PRU14

3) What is the relationship between

students agree to get political news from

social media use and political

social media but are not really interested to

participation among undergraduate

search about new cabinet members or

students

information

from

Bachelor

of

about

Government

Communication and Bachelor of

Transformation Program (GTP). In short,

New Media Communication?

respondents who represent young people are more interested to browse social media

Significance of Research

in order to get political scandals updates

This study will give benefits toward

rather than government update.

students in knowing the effectiveness of political communication (social media) and

6.1.1 Internet Politics in Malaysia

their perception towards political parties

New media’s political impact can be

from Barisan Nasional (BN) and Pakatan

analysed from three aspects: information,

Harapan (PH). This study also can be a

identity-building and mobilisation (Weiss,

platform for a lecturer or tutor to know

2012). Firstly, new media has broken

about the political tsunami during 14th

traditional

General Election among young people.

disseminating previously inaccessible news.

This study also will definitely give a benefit

Alternative online news websites, blogs,

and

the

tweets and social networking sites enable

investigation on the exchange of new

some form of basic investigative journalism

government from the incumbent BN to PH.

(Weiss, 2012). Secondly, new media allow

help

political

observer

in

media’s

monopoly

by

citizens to adopt new collective identities: Literature Review

cognitive, moral and emotional connections

6.1 POLITICAL NEWS EXPOSURE

with a broader community, category,

AMONG STUDENTS

practice or institution (Poletta & Jasper,

As predicted, young people are attracted to

2001). Malaysian cyber-communities can

browse social media in order to gets news

transcend ethnic and religious barriers, and

which lack of transparency reporting in

successfully build bridges across socio-

conventional media (newspaper, television

political crevasses. Lastly, groups can also

or radio). Scandals lead response of

be mobilised in terms of networking,

political news exposure where browsing

recruitment, agenda setting and action

social media to get news about political

(Weiss, 2012).

scandal is greater than browsing about government

update.

Undergraduate

THE EFFECTIVENESS OF POLITICAL COMMUNICATION ON SOCIAL MEDIA: STUDENTS’ PERCEPTION TOWARDS POLITICAL PARTIES DURING PRU14

The Malaysian government has a two-

mono-lingual blogs and online news

pronged approach to deal with new media:

websites (Weiss, 2012). New media could

making better use of tools and cracking

just be another area of political contest

down on online troublemakers (Weiss,

(Liow & Pasuni, 2010).

2012). After being caught off-guard at the 2008

GE,

BN

leaders

focused

on

6.2

PRESS

FREEDOM,

AND

THE

PUBLIC

establishing their online presence through

OPINION

SPIRAL

OF

websites, blogs or social media, using

SILENCE

Twitter and Facebook to court young voters;

The idea of a free press first came due to

they also developed online e-government

commercial and economic changes in the

portals for citizen action, input and service

late 19th to 20th centuries. The media

delivery (Mohsin & Raha, 2006-7). In 2010,

should not espouse a singular view or state

the United Malays National Organisation

propaganda only; any centralised media

(UMNO) Youth chief, Khairy Jamaluddin,

control represents loss of freedom. This

hosted a “tweetup” with his followers; in

idea is linked to the free market (Curran,

2011, Prime Minister Najib met his online

2000) and marketplace of ideas where

friends for tea.

contradicting views compete for public attention without state interference (Zaller,

The second strategy is cracking down on

1996). The media is a public space for

dissident media activism. Politicians and

groups and individuals to express their

ordinary Malaysian Netizens have been

views; it is through public exchange of

detained, charged and sentenced under

argument and counter-argument that truth

various laws for various online content

eventually emerges (Mill, 1859, reprinted

posted. The Internet on its own is unable to

1974). Habermas (1991) said that free and

subvert authorities; but when used by an

wide-ranging expression of opinion is

organized force, it can help push for

integral to the functioning of a public

effective change (Rodan, 2005). New

sphere.

media spurs political action when people

unregulated Internet is a symbol of the

become inspired to move into offline action;

modern free press which allows for diverse

it enables them to be aware of key issues,

opinions.

Thus,

the

global,

largely

offering ways to mobilise and boosts campaign reach and efficacy. However, it

Public opinion is often assumed to be the

may not transform the communal structure

majority view freely formed through

of Malaysian politics due to linguistic silos:

rational evaluation of arguments in the

THE EFFECTIVENESS OF POLITICAL COMMUNICATION ON SOCIAL MEDIA: STUDENTS’ PERCEPTION TOWARDS POLITICAL PARTIES DURING PRU14

public sphere. In modern mediated world,

transforming effect was its breakdown of

public

the information hierarchy.

opinion

is

often

represented

indirectly through polls, a necessary and efficient measurement method in mass

The Internet also offers potential for greater

society. The introduction of regular general

exchange and deliberation, enabling people

elections initiated the rationalisation of

to be more interactive by creating new

public opinion (Herbst, 1991). Society’s

networks of information. People bypass

sentiments assume heightened importance

traditional media gatekeepers to obtain

and are expressed via mass media, public

information directly about political, social

forums and interpersonal channels. Public

and economic life (Press & Williams, 2010)

opinion can also impact power relations,

as well as communicate, connect and

said Noelle-Neumann (1984). Her spiral of

deliberate online directly with governments,

silence theory argues that fear of isolation

parties, social movements and political

causes people to follow the perceived

leaders (Negrine, 2008). The Internet’s full

majority opinion, making them less willing

interactive potential restores some political

to express their own views. However, when

power to the people as they are now part of

they perceive their opinion is acceptable,

politics,

they are more likely to express it.

(Bailey, 1999). Internet users shift from

policy

and

decision-making

being recipients to information providers 6.2.1 Information Access, Interactivity and

with instant feedback opportunities; anyone

Accountability

with basic online access and limited skills

The Internet is often said to dramatically

can become an information producer by

enhance democratic processes and practices

creating web pages, and participating in

due to its ability to facilitate access to vast

chat

information. Previously, elite gatekeepers

interactive sessions. New media have been

and institutions of power monopolized and

setting the political agenda, influencing

controlled traditional media, with citizens

political

being

participation, a hallmark of democracy.

passive

information

recipients.

rooms,

discussion

behaviour

and

forums

and

triggering

Knowledge was owned and disseminated in

New media has enhanced the media’s

an unequal hierarchy but the Internet’s non-

Fourth Estate watchdog role by keeping

hierarchical feature broke this barrier and

government

and

equalised

accountable

through

global

information

sharing.

Robles (2001) said that the Internet’s real

political

institutions

monitoring

their

activities and investigating possible abuse (Curran, 1991) as citizens lack resources to

THE EFFECTIVENESS OF POLITICAL COMMUNICATION ON SOCIAL MEDIA: STUDENTS’ PERCEPTION TOWARDS POLITICAL PARTIES DURING PRU14

check on their leaders (Iyengar & McGrady,

may not be able to fulfill in the offline

2007). This is because new media growth in

world due to stringent rules and regulations,

the 21st century has resulted in the

resulting in “a subtle form of cyber-

emergence of the Fifth Estate, which

activism” (Kluver & Soon, 2007, pp.258-

includes bloggers, citizen journalists and

259).

social media who report via the Internet and related digital media. Scholars claim that

Web 2.0 allows individuals, not just

the Fifth Estate supports democracy as it

political parties or organisations, to gain

adds additional accountability pressures on

access to crowds; this bottom-up capacity is

the government, politics and other sectors

a potential threat as it implies an alternative

(Dutton, 2009; Newman, Dutton & Blank,

mobilising source (Lilleker & Jackson,

2012).

2011). Democracy is about numbers and crowd power is a powerful political tool

6.2.2 Networking, Cyber-Communities and

(Canetti, 1962) that can be easily mobilised

Crowd Power

using interactive Web 2.0 environments

New media is useful for mobilisation in

(Cox, 1999). The Web user’s inter-

terms of networking and recruitment.

connectivity and embeddedness is vital to

Unlike Web 1.0 with its limited linear

reaching

features, Web 2.0 facilitates interaction,

building a network of participants. As each

discussion and links with groups and

person joins the network, there is an

individuals via interactive and overlapping

additional member to communicate with

networks

2007). Bloggers

(Klemperer, 2006); and as it grows in size

disseminate information and gain followers

and value, it contributes to educating and

who forge new communities that may be

informing society, fulfilling to some extent,

spurred to take offline action (Weiss, 2012).

the notion of a networked society which

A study by Kluver and Soon (2007) on

Castells (1996) suggested would be a social

Internet and online political communities in

outcome of the Internet. In addition, Web

Singapore found that political parties and

2.0 has the ability to harness not just crowd

political expression groups use hyperlinks

power but its collective wisdom (O'Reilly,

to create and forge alliances with each other,

2005).

(Anderson,

the

online

community

and

forming like-minded communities. New media technology enables Singaporean

Methodology

political groups to circumvent certain

This study is stratified random sample,

controls to advance their cause, which they

which is the sample as a mini representative

THE EFFECTIVENESS OF POLITICAL COMMUNICATION ON SOCIAL MEDIA: STUDENTS’ PERCEPTION TOWARDS POLITICAL PARTIES DURING PRU14

of the larger population (DeVault, 2017).

Allan, S. (2006). Online news: Journalism

The sampling is focusing on undergraduate

and the Internet. Maidenhead, Birkshire,

student at one of the Islamic college in

England: Open

Malaysia. The researcher is specifically on

McGraw-Hill.

University Press,

two courses at one of the Islamic College in Malaysia, which is from Bachelor of

Anderson, P. (2007). What is Web 2.0?

Communication and Bachelor of New

Ideas, Technologies and Implications for

Media Communication. Both level carry

Education (Vol.1).

the population of 70 students from Bachelor

Technology and Standards Watch Report.

Bristol, UK: JISC

of Communication and 30 students from Bachelor of New Media Communication.

Banerjee, I. (2004). Cyber Democracy in

Based on Krejcie and Morgan (1970), if the

Asia: Issues, Challenges and Prospects. In

population size is 75, the sample size is 59

S. Gan, J. Gomez & U. Johannen (Eds.),

samples and if the population is 50, the

Asian Cyberactivism: Freedom of

sample should be 44. Based on that, this

Expression and Media Censorship (pp.32-

study will have used 100 samples of study

66). Singapore: Friedrich Naumann

among the population.

Foundation in association with Journalism

The samples are select based on the

and Media

availability and their volunteering to

of Hong Kong.

Studies Centre, University

participate in this study. Researcher used the stratified random sampling, which is

Bennett, L. W. (2003). Communicating

change a larger population into a smaller

Global Activism: Strengths and

group. The researcher is selecting a small

Vulnerabilities of Networked Politics.

group from the population and that small

Information, Communication and Society,

group is referred as a sample size which is

6(2), 143-168.

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Societies. Cambridge: Cambridge

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(pp.

ISLAMIC PSYCHO SPIRITUAL APPROACH IN DEVELOPING YOUTH WELL-BEING: A CASE OF DRUG ADDICTION Nurul Syamila Abdul Moin1, Dr. Khatijah Othman2 1

Nurul Syamila Abdul Moin, Dakwah & Islamic Management, Fakulty of Leadership & Management, Universiti Sains Islam Malaysia 2 Dr. Khatijah Othman, Facuty of Leadership & Management ,Universiti Sains Islam Malaysia

Abstract: Islamic psycho-spiritual approach is a way of using the mind and spirit as well as the Islamic approaches that are united for solving the problems faced by humans. There are three objectives in this study which are to describe the psycho spiritual and human well-being in term of contemporary and Islamic, to examine the Islamic psycho spiritual approach in developing human well-being and to analyze on the needs of Islamic psycho spiritual approach that able to solve the problematic youths. This study uses qualitative method that is interview method with respondent. Samples in this study involved eight respondents taken from two drug rehabilitation places which are Darul Azzikri, Hulu Langat and AADK, Dengkil. In this study, there are some obstacles faced by the researcher, a limited place to obtain the data and also to access for the permission. If the researcher can conduct interviews in many places, it is likely to get more data. This study focuses on the effectiveness of Islamic psycho spiritual approach in assisting and treating youth involved in drug abuse. Based on the research that has been done, data indicate that 100% of respondents agreed that the approach was able to treat them in drug abuse issues. Hence, this study can be used as a reference or guide for any institution that was established to treat troubled youth by using the Islamic approach in solving their problems. It is suggested that the study of the Islamic psycho spiritual approach supposed to be expanded to help people out there to care for teenagers and youths that facing lives problems in many angles. Keywords: Psycho Spiritual, Islamic Approach, Human Well-being, Youths.

Abstrak: Pendekatan psiko rohani islam merupakan satu cara yang menggunakan minda dan rohani serta pendekatan islam yang disatukan untuk penyelesaikan masalah yang dihadapi oleh manusia. Terdapat tiga objektif dalam kajian ini iaitu untuk menggambarkan psiko rohani dan kesejahteraan manusia dari segi kontemporari dan Islam, untuk mengkaji pendekatan psiko rohani Islam dalam membangunkan kesejahteraan manusia dan untuk menganalisis keperluan pendekatan psiko rohani islam yang dapat menyelesaikan masalah remaja. Kajian ini menggunakan kaedah kualitatif iaitu kaedah temu bual bersama responden. Sampel dalam kajian ini seramai lapan orang yang diambil daripada dua tempat kajian iaitu Darul Azzikri, Hulu Langat dan AADK, Dengkil. Dalam kajian ini terdapat sedikit halangan yang dihadapi oleh pengkaji iaitu tempat yang terhad untuk mendapatkan data. Sekiranya pengkaji dapat menjalankan sesi temubual dibanyak tempat, kemungkinan untuk mendapat data lebih meluas. Kajian ini

ISLAMIC PSYCHO SPIRITUAL APPROACH IN DEVELOPING YOUTH WELL-BEING: A CASE OF DRUG ADDICTION

memfokuskan berkenaan dengan keberkesanan pendekatan psiko rohani islam dalam membantu dan merawat belia yang terlibat dalam penyalahgunaan dadah. Bersadarkan kajian yang telah dilakukan, data menunjukkan sebanyak 100% responden bersetuju bahawa pendekatan tersebut mampu merawat mereka dalam masalah penyalahgunaan dadah. Jadi, kajian ini boleh digunakan sebagai rujukan atau panduan bagi mana-mana institusi yang dutubuhkan untuk merawat remaja dan belia yang bermasalah dengan menggunakan pendekatan islam dalam menyelesaikan masalah mereka. Cadangan saya sebagai pengkaji mengharapkan kajian berkenaan dengan pendekatan psiko rohani islam diperluarkan supaya dapat membantu orang diluar sana untuk merawat remaja dan belia yang mempunyai masalah. Kata kunci: Psiko Rohani, Pendekatan Islam, Kesejahteraan Manusia, Belia.

Introduction We always hear people say youth is a very

So, this can relate that there have another ways

important

future

to solve the problem is by using a psycho

strengths of a nation. We also know that youth

spiritual approach. Psycho-spiritual approaches

are the heir to the leadership of the nation and

among youths are very important because the

the sustainability of the people for the future

problems they face can be resolved with a good

(Sidek, 2009). But they do not seem to know

approach. Intervention in therapy among youths

their responsibility as an heir for a country

such as drug addiction using a spiritual approach

because many of them are involved in social

is very successful for youths based on the

issues that are increasingly widespread today.

research done by researchers (Muhamad Zahiri

There have been many problems involving the

& Nik Ahmad, 2017).

asset, the pillars

and

youth has become a concern for society nowadays.

Therefore, the study of Islamic psychology approaches in developing human well-being has

There has been a lot of problems involving

been studied by many people because the

youths which society now worries. But based

research on this topic can prove or show how to

on the previous studies that can relate with this

solve human problems in the best way.

study have shown that 387 university students

According to Ridwan Haris, Mohamad Azrien,

face low pressure when they have high religious

Mohd Bakhit (n.d), Islamic therapy has

character within themselves (Tahmasbipour &

developed since ancient since the days of the

Taheria, 2011).

Prophet PBUH and continued to be practiced

ISLAMIC PSYCHO SPIRITUAL APPROACH IN DEVELOPING YOUTH WELL-BEING: A CASE OF DRUG ADDICTION

until now even with the traditional equipment.

depression episodes report between 2005 and

This has shown that the Islamic approach to

2014. This issues need to take serious between

therapy has long been used since the time of the

parent, caregivers and educators to understand

Prophet (PBUH) until now.

the depression that happen to their children or student and know how to help them (Hurley,

Problem Statement

2018).

Problems with regard to youths have increased dramatically. Issues involving the degradation

The problem of depression has killed many

of behavior, health, social and others are very

people who are in depression. Depression that

concerned with the society as the youth is the

can not be controlled by youth will lead them

race hope for the future.

to commit suicide to solve their problems. There are a number of incidents involving two

The issue of teenage involvement is the issue

people who suffer from depression finally

of drug abuse The statistic in news stated that

decided to commit suicide.

drug addiction cases in Malaysia increased by 14 percent to 30,847 in 2016 compared with

Firstly, Chester Bennington has been linked

26,668 cases in 2015 (n.a, 2017).

with suicide when he has suffered severe depression and chooses to commit suicide

Deputy Interior Minister Masir Kujat says in

because of painful. Chester Bennington face the

Astro Awani that 40 people who have been

depression because of drug abuse and addiction

diagnosed with hepatocellular HIV infection in

while the depression which faced was getting

2015 and increased in 2016 by 50 people while

worse when he close friend death and he choose

homosexual cases recorded 10 in 2015 and

to hang himself on 20th July 2017 (Nikhil Anil,

climbed in the next year to 20 people (n.a,

2017).

2017). The second is related to korean singers (Kim Besides that, youth are also involved in mental

Jong Hyun) which trapped the world of artiest

disorders that disturb their health. . Previous

and he chose to suicide after a long period faced

studies have been able to prove the trend of

of depression. Besides that, two reports have

depression in adolescents and young adults

reported that he had died because of the suicide

which showed an increase of 37 percent in the

while the other reported said that he died cause

ISLAMIC PSYCHO SPIRITUAL APPROACH IN DEVELOPING YOUTH WELL-BEING: A CASE OF DRUG ADDICTION

from carbon monoxide poisoning that he put in

solved by using the spiritual psychoanalysis

charcoal heater in his apartment (Katz, 2017).

approach to the formation of good youthful character.

Another problem involving youth in the present than the drug and depression is a problem

Literature Review

teenagers run away from home and youth had

This chapter had been discussed more about the

become pregnant out of wedlock.

psycho spiritual approach in Islamic and contemporary. Also, describe about human

In Utusan Online, police statistics in 2015

well-being in term of Islamic and contemporary

showed that 2,540 teenagers ran away from

opinion. This chapter also will examine more

home with boyfriends, 1,857 teenagers were

issues regarding youths besides explaining the

influenced by their peers, and 1,592 teenagers

problems that occur to them and the solution to

chose to run away from home due to family

using the best approach according to the psycho-

problems and 1,371 run for their independence.

spiritual according to Islam.

It is sad to say that the statistics cover all racial groups including Malay, Chinese and Indian

The Islamic psycho spiritual counseling theory

(Hameed, 2016).

is a new theory to fulfill the empty gaps in previous theories that mostly came from the

Not only that, the problem of adolescent

west. This theory considers many aspects such

pregnant out of wedlock is also very disturbing

as the creation of man, objectives of counseling,

among the society nowadays. In Malaysia, 300

and the techniques that contribute to the stability

Malays among children and youths in the age

of humanity (Mansor, 2017). Many scholars has

range of 13 to 25 years have been involved in

discussed that Islamic psycho-spiritual approach

sexual and sex-free and cause pregnancy and

is a traditional healing method of Islam that is

abortion everywhere (Sabran, 2003). The issue

commonly used to treat patients (Haque &

of baby drops in Malaysia reaches an average of

Keshavarzi, 2013). Practically discussed which

100 babies each year and most of the babies are

is the framework of Islamic based on the theory

found dead (Pak, 2010).

that outlines four key elements of the human being namely the practice of using the Qur'an

So,

all

the

problems

involving

social,

and the tradition of the Prophet Muhammad,

behavioral, health and family institutions can be

spiritual remedies through repetition of prayer,

ISLAMIC PSYCHO SPIRITUAL APPROACH IN DEVELOPING YOUTH WELL-BEING: A CASE OF DRUG ADDICTION

pledging blessings to the Prophet and making

medical means is allowed by Islam. This

reflection of daily action behavior (Haque &

includes the medical and medicinal methods

Keshavarzi, 2013).

mentioned by the Holy Prophet and other medical disciplines that are contrary to the

Thus, psycho spiritual therapy emphasizing the

creed, Shari'ah and Islamic character (Zainal

importance of remembering God because

Abidin, 2015).

remembering God will give us consciousness and alertness for the real purpose of life

Besides that, psycho-spiritual refers to the inner

(Muhammad Yusuf, n.d). This can be attributed

change which is the internal change that

to someone who is inclined to be involved in

spiritually trapped in something (Mistlberger,

drug abuse when he starts forgetting Allah SWT

2014). This means psycho-spirituality is a

(Khalid, n.d).

treatment that is capable of transforming ourselves from problems. Psycho-spirituality is

In the theory of Al-Ghazali, called the Ghazali

one of the best ways to treat patients because this

Interaction Theory which encompasses 5 things

treatment not only focuses on psychology but is

namely spirit, body, mind, heart and self

combined with spirituality to provide effective

(Mazhar, 2012). Al-Ghazali also uses the

treatment. For example, a drug addict is

opposite therapy in his treatment to mental

believed to be involved with unhealthy activities

patients who have spiritual disorders in which

due to his unhealthy and strong spiritual life.

this treatment is expressed in the Qur'an and

Hence, spiritual life is very important for

Hadith (Nik Yaacob, 2013).

someone because with that life it can prevent a person from being involved with drugs

Each approach in solving the problem must have

(Muhammad Yusuf, n.d).

its own methods so that the approach is successful. In this study, the Islamic approach in

This study also explains the importance of

psycho-spiritual in developing human well-

human well-being in the context of Islamic and

being mostly use the Islamic method such as

contemporary. According Keren (2014), the

prayer, read Qur’an, dhikr and others. The

well-being of the Islamic perspective is not seen

medical scope in Islam is very extensive and

only in material measure but it is also evaluated

numerous. The Islamic medical method is that

through non-material such as meeting spiritual

whatever medicine and proper procedure the

needs, preserving moral values and the

ISLAMIC PSYCHO SPIRITUAL APPROACH IN DEVELOPING YOUTH WELL-BEING: A CASE OF DRUG ADDICTION

existence of social and community. Society

This study explains some issues regarding

which is said to be prosperous when they meet

youth. But the issues that the researchers are

two conditions that meet basic human needs

focusing on is the issue of drug abuse among

such as clothing, food, shelter, healtg and others.

youth. In Malaysia, as much as 45 percent is the

Besides, they need to safeguard and preserve the

number representing the youths of the total

religion, wealth, soul, intellect and human

number of Malaysians. Hence, these groups

dignity.

should not be underestimated and should be given due attention from the appropriate parties

While in the contemporary context, according

especially with regard to youth development and

Moore (2015) The well-being of a person is a

management (Sidek, 2009).

good thing to refer to the condition of a person who is good for himself or his surroundings and

However, some of them have been involved

the sick person will deal with bad and ill

with things that do not benefit at the same time

condition. Between prosperity is happiness,

damaging their future. They choose to associate

eudemonia,

with peers in drug abuse activities that result in

self-interest,

quality

of

life,

fulfillment, growth and goodness.

the threat of national security and prosperity and that activity also affects the development of the

Many contemporary philosophical debates

personality of adolescents to their adult realm

about respect to well-being with the nature, state

and (Ibrahim & Zakaria, 2014).

and activity in a person's life is a good or bad thing for a person for themselves and free from

One of the factors that cause youths to be

anything that may affect them (Moore, 2015).

involved in drug abuse is because of their lack of spirituality. Religious education is one of the

Hence, human well-being greatly contributes to

key to person's morals for it to be good or bad

the well-being of the surrounding community. If

(UdeS, 2014). Expressed by Muhammad Yusuf

human life is in good condition, they will

(n.d), a drug addict who is involved with drug

contribute to the advancement of the good of the

abuse activities is believed to have no solid

community. To get good human well-being, we

spirituality in their lives. With a strong spiritual

will use the Islamic psycho-spiritual approach in

life not only can prevent a person from engaging

developing human well-being.

in drug activities but it also can treat and rehabilitate those who have been involved in

ISLAMIC PSYCHO SPIRITUAL APPROACH IN DEVELOPING YOUTH WELL-BEING: A CASE OF DRUG ADDICTION

drug abuse.

Therefore, research has proven that spirituality is a basic way that can help a person from engaging in drug addiction activities and can also take care of them.

Methodology A few samples have been selected by the researcher to undergo interview sessions according to the predetermined features. From Darul Azzikri, the researcher selected 3 samples for interview sessions. And the second place, the

Written in Sinar Online (2018), Madrasah Khairul Insan (MKI) has been operating for 21 years where the Madrasah has managed to recover and treat many residents simply by applying spiritual therapies such as Zikir and also the bonds of love among themselves. Said the chairman of the Madrasah, Mohd Ariff Yong

researcher selected 5 samples for answer the question about the drug. All samples have been selected using the snowball technique. Snowball sampling is where participants in the survey selecting or recruiting other participants for the study (Stephanie, 2015). Results and Discussion

they in the Madrasah doing Zikir as a daily practice, they also practice 10 Surahs in

Based on the research done by the researchers

Muqaddam and they need to remember and

in this study, the results obtained from the data

memorize the 99 names of Allah SWT (Mamat,

through interviews with the respondents show

2018).

that the Islamic psycho-spiritual approach is proven to be effective in treating drug addicts

The statement from a former drug addict who

who are involved in drug abuse and able to

lived in the Madrasah where the remembrance

assist them in building a new life.

of the dhikr and the divine poem always sung every night made his soul so calm that he did not

This has been stated by all respondents in this

think to leave the place and he intended to die

study which they feel that this approach

there (n.a, 2018). This is enough to prove that

provides the true calm that they have never

using the psycho-spiritual approach can help

felt. Although only one respondent does not

those who want to change from drug addicts and

feel calm by doing the activities provided by

reduce drug problems among youths.

the rehabilitation centers such as reading Qur’an,

remembrance,

performing

solat

ISLAMIC PSYCHO SPIRITUAL APPROACH IN DEVELOPING YOUTH WELL-BEING: A CASE OF DRUG ADDICTION

prayers, sincere prayers and others but all of

stated that their feelings after taking drugs; they

them agree that Islamic approaches they can

feel the feeling of craving for the drug increases

help they are to stop taking drugs and being

after the first take it. Not only that, the factors

able to build a new life.

that cause these respondents to engage in drug abuse activities are peer influence of 50 per cent.

All respondents were exposed to religious activities. they have been appointed by the

50 percent of all respondents have stated that

rehabilitation center to follow the activities so

they choose to stop taking drugs because of

that they can cope with the desire for drugs.

themselves. All repondents have pointed out

Based on the information provided by the

that the Islamic psycho spiritual approach set

respondents, they are asked to wake up early

by the rehabilitation center is capable of

in the morning, prepare themselves and go to

restoring their problems. But only 87.5 percent

the Surau to worship. they are required to

of the respondents stated that the approach was

perform Solat Taubat, Solat Taubat and

able to give them a calmness in themselves.

obligatory prayers together with others.

Finally, as many as 100 percent of the respondents have informed through the Islamic

Besides that, they will read Yassin together

psychoanalytic approach has given them a

after performing dhuha prayers. Not only that,

good opportunity for them to build a new life

they will be attending counseling sessions

and to find a job for their lives.

with the rehabilitation center to give them awareness about the dangers of drugs. At Darul

Azzikri,

the

rehabilitation

center

provides plenty of time to relax so that they can get back on their energy because before they stay awake all the time for taking drugs.

Figure 1 shows the percentage of analysis data for the themes in this study. The first theme in this study was the type of drug taken by the respondents by 62.5 percent. Additionally, as many as 50 percent of the respondents have

ISLAMIC PSYCHO SPIRITUAL APPROACH IN DEVELOPING YOUTH WELL-BEING: A CASE OF DRUG ADDICTION

guidance from this study to assist them in this

Percentage

problem.

Percentage

This study expected to help youth in solving 100% 100% 87.50%

their problems in drug abuse. This can be used by the government to emphasize the solution in

62.50% 50% 50% 50%

this youth problem by applying the Islamic psycho-spiritual in each institution that had been established. In that way will give a positive impact to the government in terms of economy because of youth can give a good return to the government.

Figure 1: Percentage of Data Analysis Youths who receive good treatment from the government through the Islamic approach; able

Conclusion

to transform themselves from a bad life to a In conclusion, this study explains the need for a

better one. Through a new life, they are able to

person to solve the current social problems. In

provide energy and time to work for the sake of

this study has established an Islamic psycho-

government

spiritual approach that is very helpful to those in

development of the government especially in the

the problem. The Islamic psycho-spiritual

economic aspect will experience a dramatic

approach able to treat the problem by reading

increase in the progress of the country.

Quran,

remembering

Allah,

development.

Hence,

the

performing

obligatory prayers, performing Solat - Solat Sunat and doing beneficial things.

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