Dgn Azizah bersama selebriti masakan terkenal Dato' Redzuawan Ismail (Chef Wan) dan model Deborah Henry

(Miss Universe Malaysia 2011) ketika dlm pesawat ke Turki kelmarin. Kedua-duanya anak Malaysia yg berjaya dlm lapangan tersendiri.Tokoh Umum

Object 1

Syed Hussein Alatas (Arabic: Saiyid usayn al-As; September 17, 1928 January 23, 2007) was a Malaysian academician, sociologist, founder of social science organizations, and former politician. He was once Vice-Chancellor of the University of Malaya in the 1980s, and formed the Parti Gerakan Rakyat Malaysia (Gerakan). Syed Hussein wrote several books on corruption, multi-racialism, imperialism, and intellectual captivity as part of the colonial, and post colonial, project, the most famous being The Myth of the Lazy Native.

Early life[edit source | edit]

Syed was born in Bogor, Indonesia. His grandfather, Sayyid 'Abd Allah bin Muhsin al-Attas, was a Hadhrami from Hadhramaut,Yemen and settled in Bogor. Syed Hussein is the older brother of Syed Muhammad Naquib al-Attas.

Political career[edit source | edit]

Syed Hussein was among several intellectuals who formed Gerakan in 1968 as an offshoot of the defunct Labour Party. Gerakan was relatively successful in the 1969 general election, where it campaigned on a platform of social justice and the reduction or elimination of Bumiputra privileges outlined by Article 153 of the Constitution. Gerakan held a victory rally in the capital of Kuala Lumpur to celebrate. However, it deviated from its planned route into Malay areas of the city, where party members jeered at the Malays. Although an apology was issued the following day, the United Malays National Organisation (UMNO), a major component of the ruling Alliance coalition government, held a retaliatory rally. This rally soon degenerated into outright rioting with at least 180 people killed during the subsequent riots (although other estimates put it substantially higher). As a result, a state of emergency was declared, and Parliament was suspended; it did not reconvene until 1971. When Gerakan joined the Alliance coalition government in 1972, Syed Hussein left to help form Pekemas (Parti Keadilan Masyarakat Malaysia, or Social Justice Party of Malaysia), based on similar principles that Gerakan had been formed on. However, the party collapsed in 1978 due to massive defections to the Democratic Action Party (DAP).

Academic and Public Career[edit source | edit]

Syed Hussein's academic career began at the Dewan Bahasa dan Pustaka publishing house, where he worked as head of the research department from 1958 onwards. He began lecturing part-time in philosophy at the University of Malaya in 1960, and served as the Head of the Cultural Division at the University's Department of Malay Studies from 1963 to 1967. He served as the Head of the Department of Malay Studies in the National University of Singapore from 1967 to 1988. He was appointed as the Vice-Chancellor of the University of Malaya in 1988, before becoming a professor at the Centre for General Studies in the Universiti Kebangsaan Malaysia in 1995. He later transferred to the Department of Anthropology and Sociology in 1997, before becoming principal

research fellow at the Institute of the Malay World and Civilisation of the same university in 1999. Syed Hussein authored a substantial number of books, the most well known, being "The Myth of the Lazy Native". In 1966, Syed Hussein began pondering the question of why Western colonialists had, for four centuries, considered the natives of the Malay archipelago to be generally lazy, since Europeans had not arrived until the 17th century. His research eventually produced The Myth of the Lazy Native, a book which was published in 1977. In the book, he cited one instance of a "denigrating" view of the natives, when a German scientist suggested that the Filipinos made their oars from bamboo so they could rest more frequently: "If they happen to break, so much the better, for the fatiguing labour of rowing must necessarily be suspended till they are mended again." Syed Hussein criticized such beliefs in the book as ranging "from vulgar fantasy and untruth to refined scholarship." He also asserted that "[t]he image of the indolent, dull, backward and treacherous native has changed into that of a dependent one requiring assistance to climb the ladder of progress". According to Bruno Fernandes, a writer of an article on Alatas Syed, Alatas was a "sociologist, philosopher, academic and policy analyst" who "worked out a critical and reflexive work from the point of view of the ex-colonized countries", and while Alatas was and is today well "known in the Malayan intellectual world (Indonesia, Malaysia, Singapore, Philippines) - and (by) a "broad Malayan intellectual (Indonesia, Malaysia, Singapore, Philippines) community", he is "broadly ignored elsewhere." The respect for Syed Alatas and his influence is also discussed in "An Intellectual Life" in Asian Analysis by Asean Focus Group and Faculty of Asian Studies at The Australian National University: "The late Edward Wadie Said, for example, whose book Orientalism recast post-colonial scholarship, acknowledged his debt to Syed Hussein whose critique of imperialism in his " Myth of the Lazy Native " (1977) and of colonial historiography in Thomas Stamford Raffles: Schemer or Reformer (1971) were pioneering efforts in Third-Worldist postcolonial responses to Western social sciences. He has been regarded as one of the founders of sociological investigation in Southeast Asia and as a mentor to many in the Malaysian Social Science and academic community, more generally. In the 1950s, he was already considering the significance of the contribution of Tunisian-born Ibn Khaldun (1332-1406) to the philosophy of history and sociology. While undertaking postgraduate studies at the University of Amsterdam, Syed Hussein founded and edited the journal Progressive Islam (1954-55), fostering his links with intellectuals within the Muslim world, including Mohammad Natsir from Indonesia, Taha Husayn and Osman Amin, both from Egypt." Citing Syed Alatas as an opponent of corruption another writer wrote,"Syed Hussein's pet domains had been Malay studies, progressive Islam and fighting corruption. Read his books if you have the time: The Democracy of Islam, Mental Revolution, Sociology of Corruption, and The Myth of the Lazy Native, among many more."; as a supporter for multiracism, "To the young, you should be reminded that Syed Hussein laid the foundation for multi-racial politics, obviously ahead of his time....."; as an academic, Syed Hussein is remembered as a man with a sense of fairness and integrity. However, Dr Lim Teck Ghee, who was a lecturer at Universiti Malaya when the Prof was VC, said: "His insistence on the principles of excellence, justice and fair play irrespective of race made him unpopular in some circles. For this he paid a heavy price.

Death[edit source | edit]

Syed Hussein died from a pulmonary embolism on the night of January 23rd 2007.

Bibliography[edit source | edit]

Reflections on the Theories of Religion (1963) The Sociology of Corruption (1968)

Thomas Stamford Raffles: Schemer or Reformer? (1972) Modernization and Social Change in Southeast Asia (1972) Intellectuals in Developing Societies (1977) The Myth of the Lazy Native (1977) The Problem of Corruption (1986) Corruption: Its Nature, Causes and Functions (1990) "Corruption" in Oxford Companion to World Politics OUP New York (1993) "Social Sciences" in The Oxford Encyclopedia of the Modern Islamic World Vol 4 OUP New York (1995) Corruption and the Destiny of Asia (1999) Cita Sempurna Warisan Sejarah (2000)

Notes and references[edit source | edit]

1. ^ In Memoriam: Syed Hussein Alatas - The Postcolonial Oeuvre (When broken link appears scroll down and click on article 134) 2. ^ Syed Hussein Alatas dies, Malaysia Today, Jan. 24, 2007. 3. ^ Syed Muhammad Naquib al-Attas (Genealogical Information) 4. ^ An Intellectual life by Asian Analysis is brought to you by Asean Focus Group in cooperation with the Faculty of Asian Studies at The Australian National University 5. ^ Means, Gordon P. (1991). Malaysian Politics: The Second Generation, pp. 7 9. Oxford University Press. ISBN 0-19-588988-6. 6. ^ George, K. (2005). "Champion of the downtrodden", Aliran, (Go to search engine and enter "alatas" and various articles mentioning will come up). Retrieved Feb. 14, 2006. 7. ^ Ismail, Faezah. "Intellectual captivity of freedom". Retrieved Feb. 20, 2006. 8. ^ Faezah, Ismail. "Revisiting The Myth of the Lazy Native". Retrieved Feb. 19, 2006. 9. ^ Fernandes, Bruno "Compte-rendu analytique et extraits de l'ouvrage" Review in French and Malaysian in the Anales de desclasificacin 10.^ Asian Analysis by Asean Focus group in cooperation with the Faculty of Asian Studies at The Australian National University 11.^ Screenspots: Fighting a losing battle against corruption and "Farewell, Prof. Syed Hussein Alatas and 'In Memoriam: Prof. Syed Hussein Alatas, Myth-breaker. Malaysia Has Lost One Of Her Greatest Intellectuals by Farish A Noor" 12.^ Fernandes, Bruno "Compte-rendu analytique et extraits de l'ouvrage" Review in French and Malaysian in the Anales de desclasificacin

Further reading[edit source | edit]

In Memoriam: Syed Hussein Alatas - The Postcolonial Oeuvre Scores pay last respects to Syed Hussein An Intellectual Life
Dgn Azizah bersama selebriti masakan terkenal Dato' Redzuawan Ismail (Chef Wan) dan model Deborah Henry (Miss Universe Malaysia 2011) ketika dlm pesawat ke Turki kelmarin. Kedua-duanya anak Malaysia yg berjaya dlm lapangan tersendiri.

Why both - English-based mainstream and alternative media - in Malaysia have the penchant to always seek opinions from the "ex-mufti" ? For God's sake, he is an "ex-mufti" and we have many other Fuqaha' (Jurists) who are more qualified and apt to address the surrounding issues.

It's very tiring to see in newspaper both online and offline where the journalists need to harp on the label "ex-mufti" to lend some credibility and weight in order to endorse certain views that are more favourable and deem acceptable to the ignoramuses and liberals while pretending the rest of other Muslim scholars and present Muftis to be non-existent. Don't tell me that those who have different views and contrasting to your likings being regarded as if they were douchebags. You peeps demand public debate, then the journalist's fraternity ought to be educated first in recognizing true authorities that possess different ranks and degrees as well as certain areas of expertise where not all Ustazs (including "ex-mufti") fit to answer all questions that are being raised! This is a real crisis in authority of knowledge in Islm. "Centre for Advanced Studies in Islam, Science and Civilization at Universiti Teknologi Malaysia". ============================

Standard Bible Story Reader, Book Three -- Jacob sleeps at Bethel using a rock to support his head Standard Bible Story Reader, Book Three -Jacob sleeps at Bethel using a rock to support his head Jacobs Vision and Gods Promise
Genesis 28:11 Bismillah Walhamdulillah Was Salaatu Was Salaam 'ala Rasulillah
As-Salaam Alaikum Wa-Rahmatullahi Wa-Barakatuhu 9th Shawwal 1434 (16th August 2013) Narrated Anas bin Malik (Radi-Allahu 'anhu): Allah's Apostle (Sallallahu 'Alaihi Wa Sallam) said, "Whoever loves that he be granted more wealth and that his lease of life be prolonged then he should keep good relations with his Kith and kin." Bukhari Vol. 8 : No. 15

THE REMOVAL OF THE BODY OF JESUS FROM THE CROSS

From the visions of Blessed Anne Catherine Emmerich

Nicodemus and Joseph place the ladders behind the cross and mounted, carrying with them a very long strip of linen, to which three broad straps were fastened. They bound the body of Jesus under the arms and knees to the trunk of the cross, and the arms they fastened in the same way at the wrists. Then by striking upon strong pegs fixed against the points of the nails at the back of the cross, they forced out the nails from Jesus' hands, which were not very much shaken by the blows. The nails fell

easily out of the wounds, for they had been enlarged by the weight of the body which, supported now by means of the linen band, no longer rested upon them. The lower part of the body, which in death had sunk down on the knees, rested now in a sitting posture upon a linen band that was bound up around the hands on the arms of the cross. While Joseph was striking out the left nail and allowing the left arm to sink down gently on the body, Nicodemus was binding the right arm in the same way to the cross, also the thorn-crowned head which had fallen upon the right shoulder. The right nail was then forced out, and the arm allowed to sink into the band that supported the body. Abenadar the Centurion had meanwhile, though with great effort, been driving out the enormous nail from the feet. Cassius reverently picked up the nails as they fell out, and laid them down together by the Blessed Virgin. Next, removing the ladders to the front of the cross and close to the Sacred Body, they loosened the upper band from the trunk of the cross, and hung it on one of the hooks of the ladder. They did the same to the two other bands, which they hung on two of the lower hooks. Thus with the gently lowered bands, the Sacred Body sank by degrees to where the Centurion Abenadar, mounted on portable steps, was waiting to receive it. He clasped the limbs below the knees in his arms and descended slowly, while Nicodemus and Joseph, holding the upper part in their arms, gently and cautiously, as if carrying a beloved and very severely wounded friend, came down the ladders step by step. In this way did that most sacred, that most terribly maltreated body of the Redeemer reach the ground. This taking down of Jesus from the cross was inexpressibly touching. Everything was done with so much precaution, so much tenderness, as if fearing to cause the Lord pain. Those engaged in it were penetrated with all the love and reverence for the Sacred Body that they had felt for the Holy of Holies during His life. All were looking up with eyes riveted, and accompanying every movement with raising of hands, tears, and gestures of pain and grief. But no word was uttered. When the men engaged in the sacred task gave expression to their reverent emotion it was as if involuntary, as if they were performing some solemn function; and when necessary to communicate directions to one another, they did it in few words and a low tone. When the blows of the hammer by which the nails were driven out resounded, Mary and Magdalen, as well as all that had been present at the Crucifixion, were pierced with fresh grief, for the sound reminded them of that most cruel nailing of Jesus to the cross. They shuddered, as if expecting again to hear His piercing cries, and grieved anew over His death proclaimed by the silence of those blessed lips. As soon as the Sacred Body was taken down, the men wrapped it in linen from the knees to the waist, and laid it on a sheet in His Mother's arms which, in anguish of heart and ardent longing, were stretched out to receive it.

The Blessed Virgin was seated upon a large cover spread upon the ground, her right knee raised a little, and her back supported by a kind of cushion made, perhaps, of mantles rolled together. There sat the poor Mother, exhausted by grief and fatigue, in the position best suited for rendering 1ove's last, sad duties to the remains of her murdered Son. The men laid the Sacred Body on a sheet spread upon the Mother's lap. The adorable head of Jesus rested upon her slightly raised knee, and His body lay outstretched upon the sheet. Love and grief in equal degrees struggled in the breast of the Blessed Mother. She held in her arms the body of her beloved Son, whose long martyrdom she had been able to soothe by no loving ministrations; and at the same time she beheld the frightful maltreatment exercised upon it, she gazed upon its wounds now close under her eyes. She pressed her lips to His blood-stained cheeks, while Magdalen knelt with her face bowed upon His feet. ... The Blessed Virgin's courage and fortitude, in the midst of her inexpressible anguish, were unshaken. Her sorrow was not such as could cause her to permit the marks of outrage and torture to remain upon the Sacred Body, and so she immediately began earnestly and carefully to wash and purify it from every trace of ill-usage. With great care she opened the crown of thorns in the back and, with the assistance of others, removed it from Jesus' head. Some of the thorns had penetrated deeply, and that the removal of the crown might not by disturbing them enlarge the wounds, they had first to be cut off. The crown was deposited near the nails. Then with a pair of round, yellow pincers, Mary drew from the wounds the long splinters and sharp thorns still sunken in the Lord's

head, and showed them sadly to the compassionate friends standing around. The thorns were laid by the crown, though some of them may have been kept as tokens of remembrance. The face of the Lord was hardly recognizable, so greatly was it disfigured by blood and wounds. The torn hair of the head and beard was clotted with blood. Mary washed the head and face and soaked the dried blood from the hair with sponges. As the washing proceeded, the awful cruelties to which Jesus had been subjected became more apparent, and roused emotions of compassion, sorrow, and tenderness as she went from wound to wound. With a sponge and a little linen over the fingers of her right hand, she washed the blood from the wounds of the head, from the broken eyes, the nostrils, and the ears. With the little piece of linen on the forefinger, she purified the half-opened mouth, the tongue, the teeth, and the lips. She divided into three parts the little that remained of His hair. One part fell on either side of the head, and the third over the back. The front hair, after disengaging and cleansing it, she smoothed behind His ears. When the sacred head had been thoroughly cleansed, the Blessed Virgin kissed the cheeks and covered it. Her care was next directed to the neck, the shoulders, the breast, and the back of the Sacred Body, the arms and the torn hands filled with blood. Ah, then was the terrible condition to which it had been reduced displayed in all its horror! The bones of the breast, as well as all the nerves, were dislocated and strained and thereby become stiff and inflexible. The shoulder upon which Jesus had borne the heavy cross was so lacerated that it had become one great wound, and the whole of the upper part of the body was full of welts and cuts from the scourges. There was a small wound in the left breast where the point of Cassius's lance had come out, and in the right side was opened that great, wide wound made by the lance, which had pierced His heart through and through. Mary washed and purified all these wounds, while Magdalen, kneeling before her, frequently lent assistance, though for the most part she remained at Jesus' feet, bathing them for the last time, more with her tears than with water, and wiping them with her hair. The head, the upper part of the body, and the feet of the Lord had now been cleansed from blood. The Sacred Body still lay in Mary's lap, bluish white, glistening like flesh drained of blood, with here and there brown stains of coagulated blood that looked like red moles, and red laces where the skin had been torn off. The Blessed Virgin covered the parts as they were washed, and began to embalm the wounds, commencing with those of the head. The holy women knelt by her in turn, presenting to her a box from which, with the forefinger and thumb of the right hand, she took out something like salve, or precious ointment, with which she filled and anointed all the wounds. She put some upon the hair also, and I saw her taking the hands of Jesus in her own left hand, reverently kissing them, and then filling the wide wounds made by the nails with the ointment, or sweet spices. The ears, nostrils, and wound of Jesus' side, she likewise filled with the same. Magdalen was busied principally with the feet of Jesus. She repeatedly wiped and anointed them, but only to bedew them again with her tears, and she often knelt long with her face pressed upon them. ... When the

Blessed Virgin had anointed all the wounds, she bound up the sacred head in linen, but the covering for the face, attached to that of the head, she did not as yet draw down. With a gentle pressure, she closed the half-broken eyes of Jesus, and kept her hand upon them for a little while. Then she closed the mouth, embraced the Sacred Body of her Son, and weeping bitter tears, allowed her face to rest upon His. Magdalen's reverence for Jesus did not permit her to approach her face to His. Joseph and Nicodemus had already been standing awhile at some distance waiting, when John drew near the Blessed Virgin with the request that she would permit them to take the body of Jesus, that they might proceed in their preparations for the burial, as the Sabbath was near.

*****
Islamization of the majority is not state fundamentalism Khalina Khalili ohamed Imran Mohamed Taibs article on the Islamization of Malaysia is a good example of the free range afforded by the academic endeavor of knowledge reconstruction.
Reconstructionists can reshape history to fit the modern landscape by simply adjusting their eyeglasses. Mohamed Imrans article appears to be the outlet for venting-out his angst for Malaysias at times less-than-perfect instances of implementing the Islamic injunction for promoting good and forbidding evil (amr bil- maruf wa nah an al-munkr).

Of course, such an injunction is common in various other religious and philosophical traditions as well. In an effort to instill integrity and a commitment to knowledge, it is important to clarify the murky confusion that arose from a piece of writing that equates oranges with apples. Mohamed Imran referred to the religious authorities of Malaysia as fundamentalists, with its presumed media-friendly connotation of being extremists. Mohamed Imran assumes since one plus one is two, then a fundamentalist religious authority under the Malaysian government results in a fundamentalist country that forces Islam to be the way of life for everyone, the solution to all of the citizens problems and the creation of a theocracy. He made quite a somersault to justify such conclusions. The examples given by Mohamed Imran are not what the concept of Islamization represents. Islamization is a continuous process of learning and implementing the injunctions of Islam in all spheres of life. When Allah revealed that This day, I have perfected your religion for you, (al-Quran 5:3) referring to the end of revelation with the impending demise of the Prophet Muhammad, it was the Message that was completed.

Muslims both individually and collectively, have not perfected their understanding and implementation of this religion even to this very day. Al-Attas is indeed the fountain of knowledge that connects todays Muslims to their intellectual tradition by unearthing the classical works of scholars who practiced myriad ways of life be it as physicians, astronomers, chemists and theologians all within the framework of Islam. These scholars provided true solutions to the architectural and economical needs of the Muslim empires - serving their governors and sultans notwithstanding whatever denominations or religions they professed. The famous mujhid, Salahuddin al-Ayyb employed a Jewish physician to care for him. Maimonides was known not only for his works on medicine, astronomy and mathematics, but also on his explication of Jewish Law. Amazingly, Maimonides a Jew living in a Muslim theocracy, was immensely successful as a spiritual guide for the Jewish people even to this day. In Al-Attas Islam and Secularism, he defines Islamization as the liberation of man first from magical, mythological, animistic, national-cultural tradition opposed to Islam and then from secular control over his reason and his language. (Al-Attas, 1978 p.44) Malaysians are acutely aware of the paralyzing influence of magic and animistic tradition on primitive cultures, as evidenced from our societys preoccupation with hantu and hysteria. Well, the process of Islamization thus far has not fully eradicated this insecurity. Mohamed Imran is right to point out al-Attas rejection of secularism as paramount to the Islamization of Muslims. The author appeared defensive of the Western ideology and its promotion of secularism. Al-Attas explained the historical origin of secularism in his book and admitted that he is in fact opposed mainly to the process of secularization (termed secularizationism), which poses a threat to Muslims and all traditional societies that maintain a balanced spiritual and physical existence. The duality of being that secularism propagates has brought upon the West, a loss of their spiritual grasp, as evidenced from the gluttony of colonialism. Secularism and democracy are plastic words that give the speaker a false sense of knowledge about its underlying meaning. The true meaning of secularism, can be deduced from its Latin origin of seculum(temporal) along with its accompanying etymology, yet a reconstructionist would say that a word takes on whatever meaning society deems it to be. So, to follow along with Mohamed Imrans ideology of secularism, he said that, What the fundamentalists fear from such a project is not so much of the idea of liberal Muslims trying to secularize Islam, but rather, of the case of them Islamizing secularism.. It turns out that the Islamizing secularism phase has passed by the author unannounced. Malaysia is one of the most progressive Muslim country in the world for Islamizing secularism. The proof is in the pudding Islamic banking, Islamic school, Islamic insurance and many more Islamic endeavours, including democracy. Well, Malaysia has been there and done that. The real challenge now is not to Islamicize, but to bring about true justice and spiritual progress. The banking and endowment institution and others are not Western institution per se, because money lending and endowment, educational establishment, hotel industries (caravan sarai) and hospitals were all common in medieval Muslim lands. As Malaysia learns from her past and current failures at juggling Islam and secularism, Islamization

is the dynamic stability that anchors the majority Muslim population towards perfection (ihsan) in conduct towards all members of society. August 14, 2013. * Khalina Khalili is a postgraduate student at the Centre for Advanced Studies in Islam, Science and Civilization at Universiti Teknologi Malaysia. * This is the personal opinion of the writer or publication and does not necessarily represent the views of The Malaysian Insider.

The Egyptian coup and the lessons of Turkey

Egypt's military coup threatens the democracy Egyptians fought for on January 25, writes author.
Anwar IbrahimSome are calling it a fitting end to political Islam, others 'difficult moments' and yet others equivocated about 'military intervention'. So, why are the supposed flagship democracies like the US and the EU unable or unwilling to call a coup a coup? Germany did slightly better by describing what happened in Egypt as "a major setback for democracy in Egypt," even as the rest of the West attempted to mask its diabolical positions by merely calling for restraint and the avoiding of violence. But the failure to refer to it as a coup, let alone condemn it, bespeaks the double standards of these democracies. Tunisia condemned the overthrow as a "flagrant coup", which undermined democracy and would feed radicalism. In a speech in Istanbul on July 5th, Turkish Prime Minister Erdogan condemned it: "No matter where or against whom, coups are damaging, inhuman and against the people, national will and democracy." In this impassioned denunciation, Erdogan is not just giving a knee-jerk response but articulating Turkey's lessons of history. It is in this shared past that Egypt may yet be able to find new hope for a destiny akin to Turkey's, undoubtedly a thriving democracy with a painful and bitter history of military interventions. They must demand for the immediate release of President Morsi and his supporters. President Morsi must be reinstated to his rightful office and he in turn must immediately initiate a national dialogue that includes all sides. Thus, in one fell swoop, the fragile edifice of Egypt's newly minted constitutional democracy came tumbling down. No amount of window dressing - such as appointing a Supreme Court chief judge to head an 'interim government' - will change the fact that the iron hand of the military has turned back the clock of the Arab world's most populous country. Some have justified the June 30 military coup on the grounds that the January 25th Revolution of 2011 that ousted Mubarak was itself backed by the Egyptian army. But that analogy is false. While the Revolution saw the overthrow of a dictator who had ruled by force for close to three decades, this was the ouster of a president who had been democratically elected through free and fair elections. The contrast could not be more glaring: one had been in power because of the military. The other came to power with the people's mandate but is forced out by the military. Western silence By remaining silent when the military issued its ultimatum to President Morsi, the West became complicit. The failure to condemn the coup after the fact sealed its culpability, reigniting the debate about inconsistencies in Western foreign policy when it concerns countries governed by

democratically elected parties oriented towards political Islam. Some commentators have talked about a clash between Islamists and liberals as being the main cause for the fall of Morsi. Egyptians, it is contended, do not want a Taliban-style government. Apart from the fact that there is little substance to that argument, it is also framed in a false context. Morsi did not fall - he was cut down by the military in a blatant coup. Furthermore, though there might have been some autocratic exuberance in passing that ill-fated presidential decree, equating Muslim Brotherhood with the Taliban betrays sheer ignorance or worse Islamophobia. Closer to the truth perhaps is that remnants of the Mubarak regime have seized the day to take back the power that was being whittled down, not immediately in the aftermath of the revolution, but after the Muslim Brotherhood came to power. Indeed, it may be no exaggeration to say that a counter-revolution has been set in place by those forces bent on reasserting their lost glory. All major appointments to office after the coup have been made by the military. Their names resonate with those who are not averse to seeing a return of Egypt's praetorian past but send chills to those who had believed that Mubarak's minions had been given a decent burial. The lessons of history are writ large here. Turkey's recent past reminds us of the unceasing attempts by the military to stage one coup after another in its bid to seize back power and privileges. The Turkish people were never handed democracy on a silver platter. Just as what we are witnessing now in Egypt, the Turkish people had to fight hard for it and even harder to keep it. It was fought with the blood, sweat and tears of those united by the love for freedom and democracy and the conviction that the role of the military must remain that of defending the nation's realm, not determining the government of the day. That can only be done through the ballot box. Let us not be complicit to this unconstitutional and immoral coup but instead be among those on the right side of history. Let us do our part to see the people of Egypt regain the glory of their great January 25th Revolution. It was a heavy price to pay but the hardship and suffering under military rule was even heavier. As Prime Minister Erdogan puts it, "each military coup paralysed the economy of Turkey, wasted Turkey's assets and caused the country, the nation, and especially the youth, to pay a heavy price." Egyptians too paid their price for the revolution and now is being burdened once more to pay the price for defending it. This is exacted on the Egyptian people culminating tragically in the massacre of more than 100 pro-Morsi supporters and members of the Brotherhood around the Rabaa alAdawiya mosque in Cairo. Army chief Gen Abdel Fattah al-Sisi and the leaders of the illegitimate interim government have blood on their hands and must be held to account. This slaughter of innocent people must be condemned. Attempts to justify the coup on 'peculiar circumstances' such as the incompetence of Morsi's administration, its exclusivist nature, and the protests by millions of Egyptians, are facile and highly subjective. Furthermore, reliable evidence has emerged indicating that many of the purported spontaneous street demonstrations demanding Morsi's ouster were funded by foreign aid and regional state run bodies. In any event, since when could mass protests be a vindication of a military take over? In a democracy, pressure can always be brought to bear on a ruling government through street demonstrations so that it may be kept in check but a democratically elected government cannot be justifiably overthrown either by street protests or military cannons. What's next for Egypt? Talk of reconciliation is futile in as much as it is empty rhetoric. Calling for unity and reconciliation is one thing but when it emanates from the side that's been the usurper it rings hollow. Reconciliation cannot proceed from a foundation of illegitimacy. Nor can it take place with a gun

pointed against one's head. With the rest of justice minded and democracy loving advocates, I add my voice to the call on the West, particularly the United States to do the right thing. The billions in military and economic aid to Egypt should also be aid in the name of democracy and human rights, not in support of military coups. They must demand for the immediate release of President Morsi and his supporters. President Morsi must be reinstated to his rightful office and he in turn must immediately initiate a national dialogue that includes all sides. This is not a failure of the revolution. This is a military coup in the borrowed garb of a people's revolt, turning the Arab spring into its winter of discontent. The course of true democracy never did run smooth. What more a nascent democracy such as Egypt's. Those democratically elected must be allowed to complete the tasks they were elected to do, or at very least where there is overwhelming demand from the people for a fresh mandate, be allowed to call for fresh elections. As long as they stay true to the constitutional process and uphold the rule of law, there is neither moral nor legal justification to remove them. The people of Egypt stood united and fought tooth and nail in ending six decades of military dictatorship so that they could taste real freedom and democracy. Let us not be complicit to this unconstitutional and immoral coup but instead be among those on the right side of history. Let us do our part to see the people of Egypt regain the glory of their great January 25 Revolution. Anwar Ibrahim is currently opposition leader of Malaysia and was formerly the Deputy Prime Minister and Finance Minister. The views expressed in this article are the author's own and do not necessarily reflect Al Jazeera's editorial policy.

Question:
I wanted to ask you whether you know any isnad for the first hadith of the article below (Concerning a conversation between our Beloved Prophet Mohammad and satan) by Ibn Hajar al-Asqalani?

Answer:
Wa `alaykum as-Salam wa rahmatullah wa barakatuh There is no isnad for this forgery and you may immediately deduce from this that Ibn Hajar al`Asqalani never narrated it. Indeed this entire booklet is filled with forgeries and has nothing to do with this arch-Master of Hadith, as its style clearly shows since he never attributes a single forgery to the Prophet, upon him blessings and peace, in a single book of his, nor does he ever cite hadiths without mentioning either the source or the isnad or both, frequently following up with his grading, especially if they are forgeries, while this book jumps from one rambling false attribution to another without a single identification or grading. In fact, the Munabbihat `ala al-Isti`dad li-Yawm al-Ma`ad lil-Nus-hi wal-Widad ("Admonitions for Preparation for the Day of the Return for Advice and Love") is by Zayn al-Qudat Ahmad ibn Muhammad al-Hijji or al-Hajri or Hujuri (died ??) as found in the catalogue of Arabic manuscripts of the library of Sarajevo (Number 334) and as referenced by Hajji Khalifa in Kashf al-Zunun (2:1848), while other manuscripts misattribute it to Ibn Hajar al-Haytami or leave the author unmentioned. (Zayn al-Qudat is practically unknown.) I read this in the doctoral thesis in history submitted to the University of Baghdad by Shakir Mahmud `Abd al-Mun`im and published in two volumes in 1997 at Mu'assasat al-Risala in Beirut under the title _Ibn Hajar al-`Asqalani:

Musannafatuhu wa- Dirasatun fi Manhajihi wa-Mawaridihi fi Kitabihi al-Isaba_ (1:394-395). The misattribution to Ibn Hajar al-`Asqalani may have happened after 1067, the date of Hajji Khalifa's death i.e. about 200 years after Ibn Hajar's time. Nor is this book mentioned in al-Sakhawi's catalogue of Ibn Hajar's works in al-Jawahir wal-Durar. Nor do any of their contemporaries even mention it in relation to Ibn Hajar. However, this did not prevent the Javanese Shaykh Muhammad Nawawi ibn `Umar al-Jawi from writing a commentary on it titled Nasa'ih al `Ibad in the year 1311 -which is still studied in Damascus-in which he perpetuates this error, now in English translation - of all the authentic works that could have been commented or translated - wala hawla wala quwwata illa billah. Was-Salam, Hajj Gibril

Anwar Ibrahim is currently opposition leader of Malaysia and was formerly the Deputy Prime Minister and Finance Minister Zaid spoke of "mediocrity" ... Here is one of those institutions which breed mediocre spin-doctors who spout poppycock with pride- in the name of Islam, nonetheless!! The amount of stupidity they come up with is just NAUSEATING!!!
Al-Attas is indeed the fountain of knowledge that connects todays Muslims to their intellectual tradition by unearthing the classical works of scholars who practiced myriad ways of life be it as physicians, astronomers, chemists and theologians all within the framework of Islam. These scholars provided true solutions to the architectural and economical needs of the Muslim empires serving their governors and sultans notwithstanding whatever denominations or religions they professed.

Dgn Azizah bersama selebriti masakan terkenal Dato' Redzuawan Ismail (Chef Wan) dan model Deborah Henry (Miss Universe Malaysia 2011) ketika dlm pesawat ke Turki kelmarin. Keduaduanya anak Malaysia yg berjaya dlm lapangan tersendiri. Let us not be complicit to this unconstitutional and immoral coup but instead be among those on the right side of history. Let us do our part to see the people of Egypt regain the glory of their great January 25 Revolution.
Bismillah Walhamdulillah Was Salaatu Was Salaam 'ala Rasulillah As-Salaam Alaikum Wa-Rahmatullahi Wa-Barakatuhu 8th Shawwal 1434 (15th August 2013) Narrated Jubair bin Mut'im (Radi-Allahu 'anhu): That he heard the Prophet (Sallallahu 'Alaihi Wa Sallam) saying, "The person who severs the bond of kinship will not enter Paradise." Bukhari Vol. 8 : No. 13

Munabbihaat is not by Ibn Hajar Answered by Shaykh Gibril F Haddad I wanted to ask you whether you know any isnad for the first hadith of the article below (Concerning a conversation between our Beloved Prophet Mohammad and satan) by Ibn Hajar al-Asqalani? There is no isnad for this forgery and you may immediately deduce from this that Ibn Hajar al`Asqalani never narrated it. Indeed this entire booklet is filled with forgeries and has nothing to do with this arch-Master of Hadith, as its style clearly shows since he never attributes a single forgery to the Prophet, upon him blessings and peace, in a single book of his, nor does he ever cite hadiths

without mentioning either the source or the isnad or both, frequently following up with his grading, especially if they are forgeries, while this book jumps from one rambling false attribution to another without a single identification or grading.