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
Cetakan Pertama / First Printing, 2018 Hak Cipta / Copyright Fakulti Kepimpinan dan Pengurusan, USIM, 2018
Hak cipta terpelihara. Tiada bahagian daripada terbitan ini boleh diterbitkan semula, disimpan untuk pengeluaran atau ditukarkan ke dalam sebarang bentuk atau dengan sebarang alat juga pun, sama ada dengan cara elektronik, gambar serta rakaman dan sebagainya tanpa kebenaran bertulis daripada Penerbit terlebih dahulu.
All rights reserved. No part of this publication may be reproduced or transmitted in any form or by any means, electronic or mechanical including photocopy, recording or any information storage and retrieval system, without permission in writing from Publisher.
Diterbitkan di Malaysia oleh / Published in Malaysia by FAKULTI KEPIMPINAN DAN PENGURUSAN Universiti Sains Islam Malaysia 71800 Nilai, Negeri Sembilan D.K, MALAYSIA Tel: +606-798 8000/5522 Fax: +606-798 8204 E-mel:
[email protected] | Website: www.usim.edu.my
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.
Reference 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.
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
Abdul Ghafar Don, Razaleigh Muhamat @ kawangit & Salasiah Hanin Hamjah. (2012). Teaching Da'wah as islamic Studies (Teds) . HIgher Learning Institutions: Malaysian.
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.
EKA ANEKA VIS-A-VIS Al-ASMĀ’ AL-HUSNĀ: SATU ANALISIS PANDANGAN UTHAYA SANKAR DI DALAM MALAIUR MANIKAM
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.
EKA ANEKA VIS-A-VIS Al-ASMĀ’ AL-HUSNĀ: SATU ANALISIS PANDANGAN UTHAYA SANKAR DI DALAM MALAIUR MANIKAM
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.
EKA ANEKA VIS-A-VIS Al-ASMĀ’ AL-HUSNĀ: SATU ANALISIS PANDANGAN UTHAYA SANKAR DI DALAM MALAIUR MANIKAM
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.
it used to represent the population. Dalton, R. J. (2004). Democratic REFERENCES:
Challenges, Democratic Choices: The
Albrow, M., Anheier, H., Glasius, M.,
Erosion of Political Support in
Price, M., & Kaldor, M. (Eds.) (2008). Global Civil Society 2007/8:
Advanced Industrial Democracies. Oxford: Oxford University Press.
Communicative Power and Democracy. London: Sage Publications Ltd.
Davis, A. (2010). Politics, Journalism and New Media: Virtual Iron Cages in the New
THE EFFECTIVENESS OF POLITICAL COMMUNICATION ON SOCIAL MEDIA: STUDENTS’ PERCEPTION TOWARDS POLITICAL PARTIES DURING PRU14
Culture of
Capitalism. In N. Fenton
Societies. Cambridge: Cambridge
(Ed.), New Media, Old News: Journalism
University Press.
and Democracy in the Digital Age (1st ed.,
Weiss, M. L. (2012). Politics in
pp. 121-137). London: Sage Publications
Cyberspace: New Media in Malaysia.
Ltd.
Berlin, Germany: fesmedia Asia.
Dryzak, J. S. (2000). Deliberative
Yapp, E. (2013, 3 May). GE13: Evidence
Democracy and Beyond: Liberals, Critics,
of Websites, Political Content being
Contestations. Oxford:
Throttled, Digital News
Oxord
University Press.
Asia.
Retrieved from http://www.digitalnewsasia.com/digital-
Dutton, W. (2009). The Fifth Estate
economy/ge13-evidence-of
websites-
Emerging through the Network of
political-content-being-throttled
Networks. Prometheus: Critical Studies in Innovation, 27(1), 1-15.
Zaller, J. (1996). The Myth of Massive Media Impact Revived: New Support for a
Fenton, N. (2010). New Media, Politics
Discredited Idea. In
and Journalism. In N. Fenton (Ed.), New
Sniderman & R. A. Brody (Eds.), Political
Media, Old News:
Persuasion and Attitude Change
Journalism and
D. C. Mutz, P. M.
Democracy in the Digital Age. Los
17-78). Ann Arbor: University of
Angeles: Sage Publications, Inc.
Michigan Press.
Garnham, N., & Calhoun, C. (2007). Habermas and the Public Sphere. Global Media and
Communication, 3(2), 201-
214.
Newman, N., Dutton, W., & Blank, G. (2012). Social Media and the Changing Ecology of News: The
Fourth and
Fifth Estates in Britain. International Journal of Internet Science, 7(1), 6-22. Norris, P. (2000). A Virtuous Circle: Political Communications in Postindustrial
(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.
References Akhie UdeS. 2014. Faktor Seseorang Terjebak Dengan Dadah. (Online Posting).
This study can be used by local people in
24 November.
assisting the youth involved in drug abuse. In
>http://aadkjb.blogspot.com/2014/11/fa
addition, institutions established to treat young
ktor-seseorang-terjebak-dengan-
people involved in drug problems can use the
dadah.html
http://www.karangkraf.com/nurani/per
LightL Self-Realization Via The
ubatan-islam-makanan-sunnah-
Esoteric Tradition. March.
1.421341< Moore, A. Well-Being. (Online Posting). Fauziah Ibrahim & Ezarina Zakaria. 2014.
31 August 2015.
“Youth Involvement in Drug Abuse:
>http://www.oxfordbibliographies.com/
Analysis on the Level of its
view/document/obo-
Relationship with Peers.” Jurnal
9780195396577/obo-9780195396577-
Pembangunan Sosial. Vol. 17(6),
0284.xml
https://www.psycom.net/depression.ce
Addiction Rehabilitation.” Jurnal
ntral.teens.html
https://observer.com/2017/12/kimjonghyun-cause-of-death-how-did-
n.a. 2018. “Terapi Rohani Madrasah Khairul
ISLAMIC PSYCHO SPIRITUAL APPROACH IN DEVELOPING YOUTH WELL-BEING: A CASE OF DRUG ADDICTION
Insan Pulih Penagih Dadah. BH Online. 17 June.
Pak, J. 2010. “Growing Problem of Abandonce Babies in Malaysia” BBC News. 22 August.
Nikhil Anil. What is the reason behind Chester Bennington’s Death? (Online Posting).
Stephanie. Snowball Sampling: Definition, Advantage and Disadvantage.
28 July 2017. >https://www.quora.com/What-is-thereason-behind-Chester-Benningtonsdeath
https://www.statisticshowto.datascienc ecentral.com/snowball-sampling/
http://psychspiritual.blogspot.com/201
Malaysia, Penang, Malaysia.
2/03/al-ghazali-islamicpsychology.html