Whats going to happen or what is best to happen for the coming 13th Malaysian General Elections (maybe held in 2012)?These are Ramli’s thoughts and trying to find a win-win situation for all (if possible) or what most Rakyat want it to be or be not?

Ramli have been thinking hard about what will be the outcome of this 13MGE?

BN the ruling govt definitely wants to still be in power or control of the govt!They still want a great majority of their MPs and ADUNs to stay in power by retaining their seats so that BN can win and remain in Power!

However with the great rise and importance of the Pakatan Rakyat they too want to retain their power in the state govts like Kelantan,Selangor,Kedah,Perlis and Penang and have great ambition to win new states,increase their majority and ultimately “kick out” the BN and become the New Ruling Govt esp of the Federal Govt or a majority of seats in Parliament?

The Malays who are represented both in BN amd Pakatan Rakyat components parties namely in UMNO,PAS,PKR all will now come face to face and compete for their places both in Parlaiment and State Constituencies.Who will win big in this 13MGE?

Once upon a time,Ramli remembers that UMNO took the initiative to invite PAS to join them and form a coalition and not compete with each other in the polls and during that moment in time they did cooperate to work together,join forces,have a common mission and objectives and nost important made a win-win situation for all concerned.This kind of brotherly coalition and coming together and working together have made the Malays overal stronger,better,more harmony,common purpose and enriched each other but that did not last and UMNO and PAS later went their own ways again till today.Why?

Is it so hard to find a perpetual or ever lasting Malay solidarity and brotherhood?Always the Malays have this PHD (perasaan hasad dengki) in them and that brought more downfalls,loss of economic footings,wasted opportunities,allow non Malays to gain more power as far as economy,education,politics and etc…

Can the Malays come together again for the sake of Malay Unity,Power,Solidarity,Future Generations and all good things….?

Ramli have seen the good and bad sides of both UMNO,PKR and PAS especially and if we can add up all these components maybe we will get 1+1+1 = more than 3+ then the Malays will gain more and become more powerful race than what they are now!

If we study the progress and downfalls of the Malays then maybe the Malays have shown more downfalls than what the Chinese or Indians especially have achieved these last 54+ years of Merdeka?

If we continue to have 3 voices of the Malays rather than 1 solid voice then the Malays must be ready to face more challenges,hardships and troubles within them and outside of them?

Islam is the KEY to Malays future like what have been planned and thought of by the Great Prophet Muhammad pbuh and all the Malays Wali2…if only Malays become more PIOUS and devout Muslims then the Malays who are predominantly Muslims and many by birth will enjoy greater blessings,hope and  knowledgable to lead a life of bliss,respect and harmony with Allah SWT,the Sunnah of the Prophet pbuh and with themselves and humanity likewise.

Islam is a way of life of clean living and respect on what is halal and haram practices.If we live the Islamic way and get rid of all kinds of corrupt practices,bad values,inhuman acts,stupid or nonsense management and leadership styles then the Malays will become a Super Race that can help lead the World’s Future and Progress to infinite possibilities.Inshallah.

So coming back to the co ming 13MGE will the Leaders of UMNO,PAS and PKR that these options of:

1.Unite Together and seek a common mission and achieve all their agreed objectives.They need to discard all Bad Practices and Bad Politicians for the sake of the Common Good.Can they agree on that?

2.Agree to Disagree by making sure Malay rights,importance and power are maintained,We compete for a better Malay not on a win-lose or lose-lose way.We want a win-win way.How to do it?

3.Lets do what we want our way!Let the best Malay win?Can we do it?what will be the after effects?

So based on the 3 options,Ramli still think Unity by the Malays is so important a mission and although they have many diversity in the ways of achieving their mission,the best way is THINK RIGHTLY,ACT RIGHTLY AND SELECT THOSE WHO ARE REAL MUSLIMS WITH GREAT MUSLIM AND MALAY MISSION with them all the time!

The problem with the Malays is that there are too many corrupt practices and examples of poor leadership,greed and the highest levels and arrogant or nonsense leadership and  management styles far too long and become a “pain in the neck and getting worst”Maybe the greatest problems or challenges to the Malays are some personalities who want the wealth all for themselves and their families and cronies while forgetting the needs of all other Malays and the mission to make Malays Greater and a Powerful race with great respect,honour and blessed by Allah SWT.

If only the Malays really study and follow the path of the Prophet Muhammad pbuh and his 4 Pouis Caliphs,then the Malay Muslim race will never fall apart,what more disintegrated and possess all the negatives rather than all the positives this world provide!Lets hope Allah SWT will Blessed and have great Mercy to all the Malays now and this 13MGE will bring all Malaysians a BETTER,HAPPIER,STRONGER,PROSPEROUS AND GREATER MALAYSIA for all.Inshallah.

Ramli Abu Hassan can be contacted at hp:+6019-2537165 or email: ramlipromoter@yahoo.com

 

 

Amaran!Bagi mereka yang melaknati Allah SWT seperti Yahudi maka destinasi kamu ke Api Neraka Jahanamlah!Bertaubat lah jika mau selamat!

MONDAY, JANUARY 5, 2009

Laknat Pada Manusia Bergelar Yahudi !!!

MEMANDANG wajah bayi dan kanak-kanak yang terkorban di Gaza menimbulkan perasaan amat bersalah dalam hati kerana tidak mampu melakukan apa-apa untuk menyelamatkan saudara yang ditindas.

Soalan datang menerjah nurani keimanan, apakah bentuk bantuan paling relevan disumbangkan kepada mereka supaya kita terlepas daripada tanggungjawab sebagai Muslim di hadapan Allah SWT nanti?

Mengapa kamu membiarkan agamamu diperangi? Mengapa kamu berdiam diri menonton keganasan dan kekejaman menumpahkan darah Muslimin di atas tanah suci yang melahirkan para nabi? Apakah sumbanganmu untuk agama Allah SWT, apakah perananmu memastikan kalimah Allah SWT tertegak di atas bumi tanpa penghinaan?

Tidak mampu rasanya menjawab soalan tajam umpama peluru yang mengoyak jantung hati kita. Betapa selama ini keselesaan hidup sudah melayukan semangat Islam dalam diri yang lena. Seluruh bumi Allah SWT ini adalah tanggungjawab kita, di mana seorang Muslim lahir di situlah tanah air kita.

Amat menyedihkan, ramai di kalangan umat Islam yang jahil terhadap isu Palestin. Padahal, mereka cukup bijak dalam menempa kejayaan peribadi, kerjaya dan kedudukan selesa yang seharusnya mencelikkan hati nurani untuk memandang dengan serius isu kemanusiaan sejagat.

Bermula daripada kesedaran memahami bahawa peperangan di Palestin adalah isu agama dan keimanan. Walaupun media sentiasa memaparkan perbalahan yang terjadi antara dua kubu Fatah dan Hamas yang seolah-olah mahu menunjukkan perebutan kuasa politik, ketamakan dan kotornya peperangan sesama umat Islam sendiri.

Tujuan media Barat memaparkan isu itu supaya umat Islam yang melihat daripada kaca televisyen berputus asa terhadap masa depan Palestin dan tidak mahu lagi campur tangan kerana letih melihat pertumpahan darah sesama Muslim yang mencalarkan imej perjuangan mereka.

Padahal, isu perebutan kuasa di Gaza sebenarnya sudah selesai dengan keputusan pilihan raya yang dimenangi Hamas. Yang membangkitkan peperangan lagi adalah Israel dan sekutu kuatnya Amerika yang mahu Fatah memerintah supaya terjadi konflik berlanjutan.

Sengketa Fatah dan Hamas adalah tipu daya dan rancangan busuk Israel serta sekutunya untuk menciptakan ketidakstabilan politik dalam Palestin. Juga, menipu dunia Islam supaya mereka mempersoalkan keikhlasan pejuang Palestin itu.

Akhirnya, umat Islam seluruh dunia melupakan Palestin. Jika seorang Muslim yang mengikuti dari jauh kisah perjuangan Palestin sudah rasa bosan, tidak terdetik hati untuk berniat memberi sokongan dan pertolongan, maka dikhuatiri keadaan itu akan mencabut keimanan dalam hatinya.

Sabda Rasulullah SAW yang bermaksud: “Tidak beriman seseorang kamu sehinggalah dia mengasihi saudaranya seperti mana dia mengasihi dirinya sendiri.” (Hadis riwayat al-Bukhari dan Muslim)

Rasulullah SAW juga menyuruh umatnya untuk sentiasa berada dalam keadaan membela saudara muslimnya dengan sabda Baginda SAW yang bermaksud: “Tidak ada seorang Muslim yang membiarkan saudara muslimnya ketika maruahnya dicerobohi dan kehormatannya dicela melainkan Allah SWT akan membiarkannya (tidak menolong) ketika dia memerlukan pertolongan.” (Hadis riwayat Imam Abu Daud)

Kelemahan umat Islam dalam menyampaikan maklumat sahih mengenai isu Palestin dimanfaatkan Zionis yang mampu memutarbelitkan fakta dalam berita yang mereka sebar luaskan melalui media masa. Mereka menyatakan tanah Palestin adalah milik nenek moyang mereka, sedangkan jika diteliti, sejarah dunia sudah mencatatkan pembohongan mereka itu.

Asal bangsa Palestin dikenali sebagai bangsa Kan’an dan keturunannya sudah mendiami tanah itu sejak 1500 tahun sebelum bani Israel menetap di sana. Islam pula datang dan memerdekakan Palestin daripada cengkaman penjajahan dan berkuasa selama 1200 tahun.

Sejarah tamadun Islam merekodkan pembebasan Palestin daripada cengkaman Rom pada zaman Umar bin al-Khattab. Islam memberi kedamaian selama 500 tahun di mana Kristian dan Yahudi dilindungi status kerakyatan mereka sebagai kafir Zimmi yang diberi hak sebagai warga negara.

Berdasarkan fakta penyelidikan seorang ahli akademik Yahudi sendiri bernama Arthur Koestler, lebih daripada 80 peratus Yahudi hari ini langsung tidak mempunyai kaitan sejarah dengan Palestin. Majoriti Yahudi sekarang sebenarnya berketurunan Yahudi Khazar iaitu puak Tartar-Turki kuno yang asalnya bukanlah Yahudi. Mereka mendiami bahagian utara Kaukaz (kawasan bekas Soviet) yang sudah memeluk agama Yahudi pada kurun ke-8 Masihi, mereka sepatutnya pulang ke selatan Russia bukannya Palestin.

Jadi, mengapa Zionis amat berminat dengan bumi Palestin? Zionis Antarabangsa sudah merangka dengan teliti tanah jajahan yang paling strategik dan berharga dengan menciptakan negara Yahudi. Suatu ketika mereka pernah merancang memilih Uganda sebagai jajahannya tetapi di situ tidak ada nilai sentimental seperti di Baitulmaqdis yang menyimpan sejarah Bani Israel bertapak suatu ketika dulu.

Mereka juga beriman bahawa di Al-Quds akan muncul Messiah (penyelamat) dan akan mengasaskan kerajaan Yahudi yang besar seperti yang dibina oleh Sulaiman, menurut dakwaan dongeng mereka.

Sikap umat Islam terhadap penjajahan Israel ke atas Palestin tidak akan berubah sehingga hari kiamat. Kita wajib menentang sekeras-kerasnya serangan dan pencerobohan ke atas kaum Muslimin. Ulama sedunia sudah memfatwakan haram mengakui kedaulatan Israel di bumi Palestin yang terjajah.

Pada 1947, fatwa Al-Azhar menyatakan haram membahagikan tanah antara Arab dan Yahudi di Palestin dan haram mengiktiraf kewujudan negara Israel di Palestin. Pada 1956 fatwa Syaikhul Azhar dan Mufti Mesir ketika itu, al-Imam al-Akbar al-Syaikh Hassan Makmum menyatakan menjadi fardu ain ke atas Muslimin semua untuk membebaskan bumi Palestin kerana Islam tidak mengenal persempadanan antara negara.

Perdamaian dengan Israel untuk merelakan mereka menindas dan membunuh kaum muslimin, perdamaian sebegini adalah haram. Fatwa Syaikhul Azhar terkini, Syaikh Muhammad Tantawi, ulama ulung sedunia, al-Syaikh Yusuf al-Qaradawi, Mufti Mesir Syaikh Nasr Farid Wasil pula menyatakan aksi serangan berani mati ke atas Yahudi penjajah adalah satu aksi jihad dan pelakunya adalah mati syahid.

Antara tindakan minimum yang wajib dilakukan umat Islam di seluruh dunia adalah memboikot barangan Israel dan sekutu. Mereka juga haram menjalankan hubungan dagang dan memberi apa-apa bekalan musuh, termasuk memboikot Amerika yang juga sekutu utama Israel.

Dr Yusuf Al-Qaradawi menyatakan: “Satu riyal yang digunakan untuk membeli barangan Amerika bersamaan dengan sebutir peluru yang akan digunakan oleh tentera Zionis untuk membunuh anak kecil di Palestin.” Inilah jihad minimum yang wajib dilakukan.

Apakah fatwa itu mampu menggerakkan umat Islam untuk menyokong perjuangan Palestin? Setiap kali kita membaca surah al-Isra dan mengingati peristiwa Israk dan Mikraj, muncul satu pertanyaan mengenai pembabitan kita dalam isu Baitulmaqdis, adakah cukup sokongan yang diberi untuk melayakkan kita sebaris dengan mereka yang berjihad di sana?

Terdetik ketakutan atas kelalaian, memandangkan Palestin adalah tanah air kita juga kerana Rasulullah SAW sudah memberi amaran dalam hadis Baginda yang bermaksud: “Barang siapa yang tidak peduli akan nasib saudara muslimnya maka dia bukan daripada golongan mereka.” (Hadis riwayat al-Bukhari dan Muslim)

Palestin adalah sejarah kita, perjuangan dan impian umat Islam seluruh dunia. Sudahkah kita memastikan generasi selepas kita nanti masih menjaga nilai sejarah dan kedaulatan Islam di sana? Atau anak kita akan menjadi pemuda-pemudi yang buta maklumat mengenainya? Bahkan akan melupakan cita-cita tertinggi dalam kehidupan seorang Muslim iaitu berjihad di jalan Allah SWT.

Apabila sudah terhakis semangat menegakkan agama Allah SWT dalam diri generasi Islam, tidak mustahil mereka akan mengikut jejak tali barut kuffar memerangi umat Islam sendiri. Tidak peduli dengan agama, mencampakkan al-Quran dari dada mereka dan mengejek kemuliaan hadis Rasulullah SAW kerana terlalu taksub dengan kitab dari Amerika, Eropah dan bangsa lain.

Dan menjadi kewajipan umat Islam untuk menyokong Palestin dengan harta, jiwa, ilmu dan kepakaran yang diperlukan bagi sebuah negara Islam merdeka. Allah berfirman yang bermaksud: “Sesungguhnya orang yang beriman itu ialah mereka beriman kepada Allah dan Rasul-Nya kemudian tidak ragu-ragu berjihad dengan harta dan nyawa mereka. Mereka itulah golongan mukmin yang benar.” (Surah al-Hujurat, ayat 15)

Ayuh,kita bersama bersatu dalam erti nilai sebuah saudara seagama,menentang keganansan Yahudi dan rejim zionis!!BODOH nya pemimpin-pemimpin umat islam hari ini,yang berjiwa pengecut untuk berjuang membela saudara-saudara seagamanya sendiri.Ayuh pejuang-pejuang islam!!!Bangkit dan hancurkan musuh-musuh islam!!TAKBIR!!

POSTED BY MR NAIM AT 4:50 PM

Ref: http://ne85.blogspot.com/2009/01/laknat-pada-manusia-bergelar-yahudi.html

Today’s(19thJuly,2011) a Great Day for pramleeelvis’s Blog!Why?We achieved the 1,111th posting today after we started the 1st posting in Jan 2009.Thank You to all viewers and supporters!

Whats the subject to write for this 1,111 th posting?

1 or number 1 is a special number for many of us.

Ramli was born on 1st Nov,1956 in Brisu,Alor Gajah,Malacca.

That mean the number 1-11-1956 (birth) and 55th Birthday falls on 1-11-11!

What else does 1 signify importantly?

Yes,its about the Great Imam Al-Ghazali who died in 1111 AD and this year 2011 is the 900 Anniversary of Imam Al-Ghazali’s Death! AL-FATIHAH to the late Great Imam Al-Ghazali.

AL-GHAZALI, ABU HAMID (1058-1111)

al-Ghazali is one of the greatest Islamic Jurists, theologians and mystical thinkers. He learned various branches of traditional Islamic religious sciences in his home town of Tus, Gurgan and Nishapur in the northern part of Iran. He was also involved in Sufi practices from an early age. Being recognized by Nizam al-Mulk, the vizir of the Seljuq sultans, he was appointed head of the Nizamiyyah College at Baghdad in AH 484/AD 1091. As the intellectual head of the Islamic community, he was busy lecturing on Islamic jurisprudence at the College, and also refuting heresies and responding to questions from all segments of the community. Four years later, however, al-Ghazali fell into a serious spiritual crisis and finally left Baghdad, renouncing his career and the world After wandering in Syria and Palestine for about two years and finishing the pilgrimage to Mecca, he returned to Tus, where he was engaged in writing, Sufi practices and teaching his disciples until his death. In the meantime he resumed teaching for a few years at the Nizamiyyah College in Nishapur

Al-Ghazali explained in his autobiography why he renounced his brilliant career and turned to Sufism. It was, he says, due to his realization that there was no way to certain knowledge or the conviction of revelatory truth except through Sufism. (This means that the traditional form of Islamic faith was in a very critical condition at the time.) This realization is possibly related to his criticism of Islamic philosophy. In fact, his refutation of philosophy is not a mere criticism from a certain (orthodox) theological viewpoint. First of all, his attitude towards philosophy was ambivalent; it was both an object and criticism and an object of learning (for example, logic and the natural sciences). He mastered philosophy and then criticized it in order to Islamicize it. The importance of his criticism lies in his philosophical demonstration that the philosophers’ metaphysical arguments cannot stand the test of reason. However, he was also forced to admit that the certainty, of revelatory truth, for which he was so desperately searching, cannot be obtained by reason. It was only later that he finally attained to that truth in the ecstatic state (fana’) of the Sufi. Through his own religious experience, he worked to revive the faith of Islam by reconstructing the religious sciences upon the basis of Sufsm, and to give a theoretical foundation to the latter under the influence of philosophy. Thus Sufism came to be generally recognized in the Islamic community. Though Islamic philosophy did not long survive al-Ghazali’s criticism, he contributed greatly to the subsequent philosophization of Islamic theology and Sufism.

1 Life

2 Theological conceptions

3 Refutation of philosophy

4 Relation to philosophy

5 List of   works

6 REFERENCES AND FURTHER READING

1 Life

The eventful life of Abu Hamid Muhammad ibn Muhammad al-Ghazali (or al-Ghazzali) can be divided into three major periods. The first is the period of learning, first in his home town of Tus in Persia, then in Gurgan and finally in Nishapur. After the death of his teacher, Imam al-Haramayn AL-JUWAYNI, Ghazali moved to the court of Nizam al-Mulk, the powerful vizir of the Seljuq Sultans, who eventually appointed him head of the Nizamiyyah College at Baghdad in AH 484/AD 1091.

The second period of al-Ghazali’s life was his brilliant career as the highest-ranking orthodox ‘doctor’ of the Islamic community in Baghdad (AH 484-8/AD 1091-5). This period was short but significant. During this time, as well as lecturing on Islamic jurisprudence at the College, he was also busy refuting heresies and responding to questions from all segments of the community. In the political confusion following the assassination of Nizam al-Mulk and the subsequent violent death of Sultan Malikshah, al-Ghazali himself fell into a serious spiritual crisis and finally left Baghdad, renouncing his career and the world.

This event marks the beginning of the third period of his life, that of retirement (AH 488-505/AD 1095-1111), but which also included a short period of teaching at the Nizamiyyah College in Nishapur. After leaving Baghdad, he wandered as a Sufi in Syria and Palestine before returning to Tus, where he was engaged in writing, Sufi practices and teaching his disciples until his death.

The inner development leading to his conversion is explained in his autobiography, al-Munqidh min al-dalal (The Deliverer from Error), written late in his life. It was his habit from an early age, he says, to search for the true reality of things. In the process he came to doubt the senses and even reason itself as the means to ‘certain knowledge’, and fell into a deep scepticism. However, he was eventually delivered from this with the aid of the divine light, and thus recovered his trust in reason. Using reason, he then set out to examine the teachings of ‘the seekers after truth’: the theologians, philosophers, Isma‘ilis and Sufis. As a result of these studies, he came to the realization that there was no way to certain knowledge except through Sufism. In order to reach this ultimate truth of the Sufis, however, it is first necessary to renounce the world and to devote oneself to mystical practice. Al-Ghazali came to this realization through an agonising process of decision, which led to a nervous breakdown and finally to his departure from Baghdad.

The schematic presentation of al-Munqidh has allowed various interpretations, but it is irrelevant to question the main line of the story. Though certain knowledge is explained in al-Munqidh as something logically necessary, it is also religious conviction (yaqin) as mentioned in the Ihya’ ‘ulum al-din (The Revival of the Religious Sciences). Thus when he says that the traditional teachings did not grip him in his adolescence, he means to say that he lost his conviction of their truth, which he only later regained through his Sufi mystical experiences. He worked to generalize this experience to cure `the disease’ of his time.

The life of al-Ghazali has been thus far examined mostly as the development of his individual personality. However, since the 1950s there have appeared some new attempts to understand his life in its wider political and historical context (Watt 1963). If we accept his religious confession as sincere, then we should be careful not to reduce his thought and work entirely to non-religious factors. It may well be that al-Ghazali’s conversion from the life of an orthodox doctor to Sufism was not merely the outcome of his personal development but also a manifestation of a new stage in the understanding of faith in the historical development of Islam, from the traditional form of faith expressed in the effort to establish the kingdom of God on Earth through the shari‘a to a faith expressed as direct communion with God in Sufi mystical experience. This may be a reflection of a development in which the former type of faith had lost its relevance and become a mere formality due to the political and social confusion of the community. Al-Ghazali experienced this change during his life, and tried to revive the entire structure of the religious sciences on the basis of Sufism, while at the same time arguing for the official recognition of the latter and providing it with solid philosophical foundations.

2 Theological conceptions

Al-Ghazali wrote at least two works on theology, al-Iqtisad fi’I-i`tiqad (The Middle Path in Theology) and al-Risala al-Qudsiyya (The Jerusalem Epistle). The former was composed towards the end of his stay in Baghdad and after his critique of philosophy, the latter soon afterwards in Jerusalem. The theological position expressed in both works is Ash’arite, and there is no fundamental difference between al-Ghazali and the Ash‘arite school (see ASH‘ARIYYA AND MU‘TAZILA). However, some changes can be seen in the theological thought of his later works, written under the influence of philosophy and Sufism (see §4).

As Ash‘arite theology came into being out of criticism of Mu‘tazilite rationalistic theology, the two schools have much in common but they are also not without their differences. There is no essential difference between them as to God’s essence (dhat Allah); al-Ghazali proves the existence of God (the Creator) from the createdness (hadath) of the world according to the traditional Ash‘arite proof. An atomistic ontology is presupposed here, and yet there are also philosophical arguments to refute the criticism of the philosophers. As for God’s attributes(sifat Allah), however, al-Ghazali regards them as `something different from, yet added to, God’s essence’ (al-Iqtisad: 65), while the Mu‘tazilites deny the existence of the attributes and reduce them to God’s essence and acts. According to al-Ghazali, God has attributes such as knowledge, life, will, hearing, seeing and speech, which are included in God’s essence and coeternal with it. Concerning the relationship between God’s essence and his attributes, both are said to be ‘not identical, but not different’ (al-Iqtisad: 65). The creation of the world and its subsequent changes are produced by God’s eternal knowledge, will and power, but this does not necessarily mean any change in God’s attributes in accordance with these changes in the empirical world.

One of the main issues of theological debate was the relationship between God’s power and human acts. The Mu‘tazilites, admitting the continuation of an accident (arad) of human power, asserted that human acts were decided and produced (or even created) by people themselves; thus they justified human responsibility for acts and maintained divine justice. In contrast, assuming that all the events in the world and human acts are caused by God’s knowledge, will and power, al-Ghazali admits two powers in human acts, God’s power and human power. Human power and act are both created by God, and so human action is God’s creation (khalq), but it is also human acquisition (kasb) of God’s action, which is reflected in human volition. Thus al-Ghazali tries to harmonize God’s omnipotence and our own responsibility for our actions (see OMNIPOTENCE).

As for God’s acts, the Mu‘tazilites, emphasizing divine justice, assert that God cannot place any obligation on people that is beyond their ability; God must do what is best for humans and must give rewards and punishments according to their obedience and disobedience. They also assert that it is obligatory for people to know God through reason even before revelation. Al-Ghazali denies these views. God, he says, can place any obligations he wishes upon us; it is not incumbent on him to do what is best for us, nor to give rewards and punishments according to our obedience and disobedience. All this is unimaginable for God, since he is absolutely free and is under no obligation at all. Obligation (wujub), says al-Ghazali, means something that produces serious harm unless performed, but nothing does harm to God. Furthermore, good (hasan) and evil (qabih) mean respectively congruity and incongruity with a purpose, but God has no purpose at all. Therefore, God’s acts are beyond human ethical judgment. Besides, says al-Ghazali, injustice (zulm) means an encroachment on others’ rights, but all creatures belong to God; therefore, whatever he may do to his creatures, he cannot be considered unjust.

The Mu‘tazilites, inferring the hereafter from the nature of this world, deny the punishment of unbelievers in the grave from their death until the resurrection, and also the reality of the various eschatological events such as the passing of the narrow bridge and the weighing on the balance of human deeds (see ESCHATOLOGY). Al-Ghazali, on the other hand, rejecting the principle of analogy between the two worlds, approves the reality of all these events as transmitted traditionally, since it cannot be proven that they are rationally or logically impossible. Another important eschatological event is the seeing of God (ru’ya Allah). While the Mu‘tazilites deny its reality, asserting that God cannot be the object of human vision, al-Ghazali approves it as a kind of knowledge which is beyond corporeality; in fact, he later gives the vision of God deep mystical and philosophical meaning. In short, the Mu‘tazilites discuss the unity of God and his acts from the viewpoint of human reason, but al-Ghazali does so on the presupposition that God is personal and an absolute reality beyond human reason.

3 Refutation of philosophy

Al-Ghazali’s relationship with philosophy is subtle and complicated. The philosophy represented by AL-FARABI and IBN SINA (Avicenna) is, for al-Ghazali, not simply an object of criticism but also an important component of his own learning. He studied philosophy intensively while in Baghdad, composing Maqasid al falasifa (The Intentions of the Philosophers), and then criticizing it in his Tahafut al falasifa (The Incoherence of the Philosophers). The Maqasid is a precise summary of philosophy (it is said to be an Arabic version of Ibn Sina’s Persian Danashnamah-yi ala’i (Book of Scientific Knowledge) though a close comparative study of the two works has yet to be made). In the medieval Latin world, however, the content of the Maqasid was believed to be al-Ghazali’s own thought, due to textual defects in the Latin manuscripts. As a result, the image of the ‘Philosopher Algazel’ was created. It was only in the middle of the nineteenth century that Munk corrected this mistake by making use of the complete manuscripts of the Hebrew translation. More works by al-Ghazali began to be published thereafter, but some contained philosophical ideas he himself had once rejected. This made al-Ghazali’s relation to philosophy once again obscure. Did he turn back to philosophy late in life? Was he a secret philosopher? From the middle of the twentieth century there were several attempts to verify al-Ghazali’s authentic works through textual criticism, and as a result of these works the image of al-Ghazali as an orthodox Ash‘arite theologian began to prevail. The new trend in the study of al-Ghazali is to re-examine his relation to philosophy and to traditional Ash‘arism while at the same time recognizing his basic distance from philosophy.

Al-Ghazali composed three works on Aristotelian logic, Mi‘yar al-‘ilm (The Standard Measure of Knowledge), Mihakk al-nazar f’l-mantiq (The Touchstone of Proof in Logic) and al-Qistas al-mustaqim (The Just Balance). The first two were written immediately after the Tahafut`in order to help understanding of the latter’, and the third was composed after his retirement. He also gave a detailed account of logic in the long introduction of his writing on legal theory, al-Mustasfa min ‘ilm al-usul (The Essentials of Islamic Legal Theory). Al-Ghazali’s great interest in logic is unusual, particularly when most Muslim theologians were antagonistic to it, and can be attributed not only to the usefulness of logic in refuting heretical views (al-Qistas is also a work of refutation of the Isma‘ilis), but also to his being fascinated by the exactness of logic and its effectiveness for reconstructing the religious sciences on a solid basis.

There is a fundamental disparity between al-Ghazali’s theological view and the Neoplatonic Aristotelian philosophy of emanationism. Al-Ghazali epitomizes this view in twenty points, three of which are especially prominent:

• (1) the philosophers’ belief in the eternity of the world,

• (2) their doctrine that God does not know particulars, and

• (3) their denial of the resurrection of bodies.

These theses are ultimately reducible to differing conceptions of God and ontology. Interestingly, al-Ghazali’s criticism of philosophy is philosophical rather than theological, and is undertaken from the viewpoint of reason.

First, as for the eternity of the world, the philosophers claim that the emanation of the First Intellect and other beings is the result of the necessary causality of God’s essence, and therefore the world as a whole is concomitant and coeternal with his existence (see CREATION AND CONSERVATION, RELIGIOUS DOCTRINE OF). Suppose, say the philosophers, that God created the world at a certain moment in time; that would presuppose a change in God, which is impossible. Further, since each moment of time is perfectly similar, it is impossible, even for God, to choose a particular moment in time for creation. Al-Ghazali retorts that God’s creation of the world was decided in the eternal past, and therefore it does not mean any change in God; indeed, time itself is God’s creation (this is also an argument based on the Aristotelian concept of time as a function of change). Even though the current of time is similar in every part, it is the nature of God’s will to choose a particular out of similar ones.

Second, the philosophers deny God’s knowledge of particulars or confine it to his self-knowledge, since they suppose that to connect God’s knowledge with particulars means a change and plurality in God’s essence. Al-Ghazali denies this. If God has complete knowledge of a person from birth to death, there will be no change in God’s eternal knowledge, even though the person’s life changes from moment to moment.

Third, the philosophers deny bodily resurrection, asserting that ‘the resurrection’ means in reality the separation of the soul from the body after death. Al-Ghazali criticizes this argument, and also attacks the theory of causality presupposed in the philosophers’ arguments (see CAUSALITY AND NECESSITY IN ISLAMIC THOUGHT). The so-called necessity of causality is, says al-Ghazali, simply based on the mere fact that an event A has so far occurred concomitantly with an event B. There is no guarantee of the continuation of that relationship in the future, since the connection of A and B lacks logical necessity. In fact, according to Ash‘arite atomistic occasionalism, the direct cause of both A and B is God; God simply creates A when he creates B. Thus theoretically he can change his custom (sunna, ‘ada) at any moment, and resurrect the dead: in fact, this is ‘a second creation’.

Al-Ghazali thus claims that the philosophers’ arguments cannot survive philosophical criticism, and Aristotelian logic served as a powerful weapon for this purpose. However, if the conclusions of philosophy cannot be proved by reason, is not the same true of theological principles or the teachings of revelation? How then can the truth of the latter be demonstrated? Herein lies the force of al-Ghazali’s critique of reason.

4 Relation to philosophy

Philosophy declined in the Sunni world after al-Ghazali, and his criticism of philosophy certainly accelerated this decline. Nearly a century later, IBN RUSHD (Averroes) made desperate efforts to resist the trend by refuting al-Ghazali’s Tahafut in his Tahafut al-tahafut (The Incoherence of the Incoherence) and Fasl al-maqal (The Decisive Treatise), but he could not stop it. Philosophy was gradually absorbed into

Sufism and was further developed in the form of mystical philosophy, particularly in the Shi’ite world (see MYSTICAL PHILOSOPHY IN ISLAM). In the Sunni world also, Aristotelian logic was incorporated into theology and Sufism was partially represented philosophically. In all this, al-Ghazali’s influence was significant.

Ghazali committed himself seriously to Sufism in his later life, during which time he produced a series of unique works on Sufism and ethics including Mizan al-‘amal (The Balance of Action), composed just before retirement, Ihy’ ‘ulum al-din, his magnum opus written after retirement, Kitab al-arba‘in fi usul al-din (The Forty Chapters on the Principles of Religion),Kimiya’-yi sa‘adat (The Alchemy of Happiness), Mishkat al-anwar (The Niche of the Lights)and others. The ultimate goal of humankind according to Islam is salvation in paradise, which is depicted in the Qur’an and Traditions as various sensuous pleasures and joy at the vision of God. The greatest joy for al-Ghazali, however, is the seeing of God in the intellectual or spiritual sense of the beatific vision. In comparison with this, sensuous pleasures are nothing. However, they remain necessary for the masses who cannot reach such a vision.

Resurrection for IBN SINA means each person’s death – the separation of the soul from the body – and the rewards and punishments after the `resurrection’ mean the pleasures and pains which the soul tastes after death. The soul, which is in contact with the active intellect through intellectual and ethical training during life, is liberated from the body by death and comes to enjoy the bliss of complete unity with the active intellect. On the other hand, the soul that has become accustomed to sensual pleasures while alive suffers from the pains of unfulfilled desires, since the instrumental organs for that purpose are now lost. Al-Ghazali calls death `the small resurrection’ and accepts the state of the soul after death as Ibn Sina describes. On the other hand, the beatific vision of God by the elite after the quickening of the bodies, or ‘the great resurrection’, is intellectual as in the view of the philosophers. The mystical experience (fans) of the Sufi is a foretaste of the real vision of God in the hereafter.

A similar influence of philosophy is also apparent in al-Ghazali’s view of human beings. Human beings consist of soul and body, but their essence is the soul. The human soul is a spiritual substance totally different from the body. It is something divine (amr ilahi), which makes possible human knowledge of God. If the soul according to al-Ghazali is an incorporeal substance occupying no space (as Ibn Sina implies, though he carefully avoids making a direct statement to that effect), then al-Ghazali’s concept of the soul is quite different from the soul as ‘a subtle body’ as conceived by theologians at large. According to al-Ghazali, the body is a vehicle or an instrument of the soul on the way to the hereafter and has various faculties to maintain the bodily activities. When the main faculties of appetite, anger and intellect are moderate, harmonious and well-balanced, then we find the virtues of temperance, courage, wisdom and justice. In reality, however, there is excess or deficiency in each faculty, and so we find various vicious characteristics. The fundamental cause for all this is love of the world (see SOUL IN ISLAMIC PHILOSOPHY).

The purpose of religious exercises is to rectify these evil dispositions, and to come near to God by `transforming them in imitation of God’s characteristics’ (Iakhalluq bi-akhlaq Allah).This means transforming the evil traits of the soul through bodily exercises by utilizing the inner relationship between the soul and the body. Al-Ghazali here makes full use of the Aristotelian theory of the golden mean, which he took mainly from IBN MISKAWAYH. In order to maintain the earthly existence of the body as a vehicle or an instrument of the soul, the mundane order and society are necessary. In this framework, the traditional system of Islamic law, community and society are reconsidered and reconstructed.

The same is also true of al-Ghazali’s cosmology. He divides the cosmos into three realms: the world of mulk (the phenomenal world), the world of malakut (the invisible world) and the world of jabarut (the intermediate world). He takes this division from the Sufi theorist Abu Talib al-Makki, although he reverses the meanings of malakut and jabarut. The world ofmalakut is that of God’s determination, a world of angels free from change, increase and decrease, as created once spontaneously by God. This is the world of the Preserved Tablet in heaven where God’s decree is inscribed. The phenomenal world is the incomplete replica of the world of malakut, which is the world of reality, of the essence of things. The latter is in some respects similar to the Platonic world of Ideas, or Ibn Sina’s world of inteiligibles. The only difference is that the world of malakut is created once and for all by God, who thereafter continues to create moment by moment the phenomenal world according to his determination. This is a major difference from the emanationist deterministic world of philosophy. Once the divine determination is freely made, however, the phenomenal world changes and evolves according to a determined sequence of causes and effects. The difference between this relationship and the philosophers’ causality lies in whether or not the relation of cause and effect is necessary. This emphasis on causal relationship by al-Ghazali differs from the traditional Ash‘arite occasionalism.

The Sufis in their mystical experience, and ordinary people in their dreams, are allowed to glimpse the world of the Preserved Tablet in heaven, when the veil between that world and the soul is lifted momentarily. Thus they are given foreknowledge and other forms of supernatural knowledge. The revelation transmitted by the angel to the prophets is essentially the same; the only difference is that the prophets do not need any special preparation. From the viewpoint of those given such special knowledge of the invisible world, says al-Ghazali, the world is the most perfect and best possible world. This optimism gave rise to arguments and criticism even in his lifetime, alleging that he was proposing a Mu‘tazilite or philosophical teaching against orthodox Ash‘arism. He certainly says in his theological works that it is not incumbent upon God to do the best for humans; however, this does not mean that God will not in fact do the best of his own free will. Even so, behind al-Ghazali’s saying that God does so in actuality, we can see the influence of philosophy and Sufism.

Al-Ghazali’s criticism of philosophy and his mystical thought are often compared to the philosophical and theological thought of Thomas AQUINAS, NICHOLAS OF AUTRECOURT, and even DESCARTES and PASCAL. In the medieval world, where he was widely believed to be a philosopher, he had an influence through the Latin and Hebrew translations of his writings and through such thinkers as Yehuda HALEVI, Moses MAIMONIDES and Raymond Martin of Spain.

See also: ASH‘ARIYYA AND MU‘TAZILA; CAUSALITY AND NECESSITY IN ISLAMIC THOUGHT; IBN SINA; IBN RUSHD; ISLAM, CONCEPT OF PHILOSOPHY IN; MYSTICAL PHILOSOPHY IN ISLAM; NEOPLATONISM IN ISLAMIC PHILOSOPHY

5 LIST OF WORKS:

Al-Ghazali (1094) Maqasid al falasifa (The Intentions of the Philosophers), ed. S. Dunya, Cairo: Dar al-Ma‘arif, 1961. (A precise summary of Islamic philosophy as represented by Ibn Sina.)

– (1095) Tahafut al falasifa (The Incoherence of the Philosophers), ed. M. Bouyges, Beirut: Imprimerie Catholique, 1927; trans, S.A. Kamah, Al-Ghazali’s Tahafut al-Falasifah, Lahore: Pakistan Philosophical Congress, 1963. (Al-Ghazali’s refutation of Islamic philosophy.)

– (1095) Mi‘yar al-‘ilm (The Standard Measure of Knowledge), ed. S. Dunya, Cairo: Dar al-Ma‘arif, 1961. (A summary account of Aristotelian logic.)

 

– (1095) Mihakk al-nazar fi’l-mantiq (The Touchstone of Proof in Logic), ed. M. al-Nu‘mani, Beirut: Dar al-Nahdah al-Hadithah, 1966. (A summary of Aristotelian logic.)

 

– (1095) al-Iqtisad fi’l-‘tiqad (The Middle Path in Theology), ed. I.A. Qubukçu and H. Atay, Ankara: Nur Matbaasi, 1962; partial trans. A.-R. Abu Zayd, Al-Ghazali on Divine Predicates and Their Properties, Lahore: Shaykh Muhammad Ashraf, 1970; trans. M. Asin Palacios, El justo medio en la creencia, Madrid,1929. (An exposition of al-Ghazali’s Ash‘arite theological system.)

 

— (1095) Mizan al-‘amal (The Balance of Action), ed. S. Dunya, Cairo: Dar al-Ma‘arif, 1964; trans. H. Hachem, Ghazali: Critere de l’action, Paris: Maisonneuve, 1945. (An exposition of al-Ghazali’s ethical theory.)

 

– (1095-6) al-Qistas al-mustaqim (The Just Balance), ed. V. Chelhot, Beirut: Imprimerie Catholique, 1959; trans, V Chelhot, ‘Al-Qistas al-Mustaqim et la connaissance rationnelle chez Ghazali’, Bulletin d’Etudes Orientales 15, 1955-7: 7-98; trans. D.P. Brewster, Al-Ghazali: The Just Balance, Lahore: Shaykh Muhammad Ashraf, 1978. (An attempt to deduce logical rules from the Qur’an and to refute the Isma‘ilis.)

 

– (1096-7) Ihya’ ‘ulum al-din (The Revival of the Religious Sciences), Cairo: Matba‘ah Lajnah Nashr al-Thaqafah al-Islamiyyah, 1937-8, 5 vols; partial translations can be found in E.E. Calverley, Worship in Islam: al-Ghazali’s Book of the Ihya’ on the Worship, London: Luzac, 1957; N.A. Faris, The Book of Knowledge, Being a Translation with Notes of the Kitab al-ilm of al-Ghazzali’s Ihya’ ‘Ulum al-Din, Lahore: Shaykh Muhammad Ashraf, 1962; N.A. Faris, The Foundation of the Articles of Faith: Being a Translation with Notes of the Kitab Qaw‘id al-‘Aqa’id of al-Ghazzali’s Ihya’ ‘Ulum al-Din, Lahore: Shaykh Muhammad Ashraf, 1963; L. Zolondek, Book XX of al-Ghazali’s 1hya’ ‘Ulum al-Din, Leiden: Brill, 1963; T.J. Winter, The Remembrance of Death and the Afterlife: Book XL of the Revival of Religious Sciences, Cambridge: The Islamic Text Society, 1989; K. Nakamura, Invocations and Supplications: Book IX of the Revival of tae Religious Sciences, Cambridge: The Islamic Text Society, 1990;M. Bousquet, Ihya’ ‘ouloum ed-din ou vivification de la foi, analyse et index,Paris: Max Besson, 1951. (Al-Ghazali’s summa of the religious sciences of Islam.)

 

– (1097) al-Risala al-Qudsiyya (The Jerusalem Epistle), ed. and trans. A.L. Tibawi, ‘Al-Ghazali’s Tract on Dogmatic Theology’, The Islamic Quarterly 9 (3/4), 1965: 62-122. (A summary of al-Ghazali’s theological system, later incorporated into the Ihya’.)

– (1106-7) Mishkat al-anwar (The Niche of the Lights), ed. A. Afifi, Cairo, 1964; trans. WH.T Gairdner, Al-Ghazzali’s Mishkat al-Anwar, London: The Royal Asiatic Society, 1924; repr. Lahore: Shaykh Muhammad Ashraf, 1952; R. Deladriere, Le Tabernacle des lumieres, Paris: Editions du Seuil, 1981; A.-E. Elschazli, Die Nische der Lichter, Hamburg: Felix Meiner, 1987. (An exposition of al-Ghazali’s mystical philosophy in its last phase.)

 

– (1109) al-Mustafa min ‘ilm al-usul (The Essentials of the Islamic Legal Theory), Cairo: al-Matba’ah al-Amiriyyah, 1322-4 AH. (An exposition and standard work of the Islamic legal theory of the Shaffite school.)

 

– (c. 1108) al-Munqidh min al-dalal (The Deliverer from Error), ed. J. Saliba and K. Ayyad, Damascus: Maktab al-Nashr al-‘Arabi, 1934; trans. W M. Watt, The Faith and Practice of al-Ghazali, London: Allen & Unwin, 1953; trans. R.J. McCarthy, Freedom and Fulfillment: An Annotated Translation of al-Ghazali’s al-Munqidh min al-Dalal and Other Relevant Works of al-Ghazali, Boston, MA: Twayne, 1980. (Al-Ghazali’s spiritual autobiography.)

REFERENCES AND FURTHER READING:

Abu Ridah, M. (1952) Al-Ghazali and seine Widerlegung der griechischen Philosophie (Al-Ghazali and His Refutation of Greek Philosophy), Madrid: S.A. Blass. (An analysis of al-Ghazali’s refutation of philosophy in the framework of his religious thought.)

Campanini, M. (1996) ‘Al-Ghazzali’, in S.H. Nasr and O. Leaman (eds) History of Islamic Philosophy, London: Routledge, ch. 19, 258-74. (The life and thought of al-Ghazali is discussed in detail, with a conspectus of his thought through his very varied career.)

Frank, R. (1992) Creation and the Cosmic System: al-Ghazali and Avicenna, Heidelberg: Carl Winter Universitätsverlag. (One of the recent works clarifying the philosophical influence upon al-Ghazali, representing a new trend in the study of al-Ghazali.)

(1994) Al-Ghazali and the Ash‘arite School, Durham, NC: Duke University Press. (A new attempt to prove al-Ghazali’s commitment to philosophy and his alienation from traditional Ash‘arism.)

Ibn Rushd (c.1180) Tahafut al-tahafut (The Incoherence of Incoherence), trans, S. Van den Bergh, Averroes’ Tahafut al-Tahafut, 2 vols, London: Luzac, 1969. (A translation with detailed annotations of Ibn Rushd’s refutation of al-Ghazali’s criticism of philosophy.)

Jabre, F. (1958a) La notion de certitude selon Ghazali dans ses origines psychologiques et historiques (The Notion of Certitude According to al-Ghazali and Its Psychological and Historical Origins), Paris: Vrin. (A comprehensive analysis of al-Ghazali’s important concept of certitude.)

(1958b), La notion de la ma’rifa chez Ghazali (The Notion of Gnosis in al-Ghazali), Beirut: Librairie Orientale. (An analysis of the various aspects of the notion of mystical knowledge.)

Laoust, H. (1970) La politique de Gazali (The Political Thought of al-Ghazali), Paris: Paul Geuthner. (An exposition of al-Ghazali’s political thought, showing him as an orthodox jurist.)

Lazarus-Yafeh, H. (1975) Studies in al-Ghazali, Jerusalem: The Magnes Press. (Literary stylistic analyses applied to al-Ghazali’s works.)

Leaman, O. (1985) An Introduction to Medieval Islamic Philosophy, Cambridge: Cambridge University Press. (A good introduction to al-Ghazali’s philosophical arguments against the historical background of medieval Islamic philosophy.)

(1996) ‘Ghazali and the Ash‘arites’, Asian Philosophy 6 (1): 17-27. (Argues that the thesis of al-Ghazali’s distance from Ash‘arism has been overdone.)

Macdonald, D.B. (1899) ‘The Life of al-Ghazzali, with Especial Reference to His Religious Experiences and Opinions’, Journal of the American Oriental Society 20: 71-132. (A classic biography, dated but still somewhat useful.)

Marmura, M.E. (1995) ‘Ghazalian Causes and Intermediaries’, Journal of the American Oriental Society 115: 89-100. (Admitting the great influence of philosophy on al-Ghazali, the author tries to demonstrate al-Ghazali’s commitment to Sufism.)

Nakamura Kojiro (1985) ‘An Approach to Ghazali’s Conversion’, Orient 21: 46-59. (An attempt to clarify what Watt (1963) calls ‘a crisis of civilization’ as the background of al-Ghazali’s conversion.)

(1993) ‘Was Ghazali an Ash‘arite?’, Memoirs of Research Department of the Toyo Bunko 51: 1-24. (Al-Ghazali was still an Ash‘arite, but his Ash‘arism was quite different from the traditional form.)

Ormsby, E. L. (1984) Theodicy in Islamic Thought: The Dispute over al-Ghazali’s ‘Best of All Possible Worlds’, Princeton, NJ: Princeton University Press. (A study of the controversies over al-Ghazali’s ‘optimistic’ remarks in his later works.)

Shehadi, F (1964) Ghazali’s Unique Unknowable God: A Philosophical Critical Analysis of Some of the Problems Raised by Ghazali’s View of God as Utterly Unique and Unknowable,Leiden: Brill. (A careful philosophical analysis of al-Ghazali’s religious thought.)

Sherif, M. (1975) Ghazali’s Theory of Virtue, Albany, NY: State University of New York Press. (A careful analysis of al-Ghazali’s ethical theory in his Mizan and the philosophical influence on it.)

Smith, M. (1944) Al-Ghazali the Mystic, London: Luzac. (A little dated, but still a useful comprehensive study of al-Ghazali as a mystic and his influence in both the Islamic and Christian worlds.)

Watt, W M. (1963) Muslim Intellectual: A Study of al-Ghazali, Edinburgh: Edinburgh University Press. (An analysis of al-Ghazali’s life and thought in the historical and social context from the viewpoint of sociology of knowledge.)

Zakzouk, M. (1992) Al-Ghazali’s Philosophie im Vergleich mit Descartes (Al-Ghazali’s Philosophy Compared with Descartes), Frankfurt: Peter Lang. (A philosophical analysis of al-Ghazali’s thought in comparison with Descartes with reference to philosophical doubt.)

KOJIRO NAKAMURA

Photos of Imam Al-Ghazali ( as made available from Google Images)

Beware the punishments from Allah SWT for those LEADERS WHO LEAD BADLY,CHEAT THE PEOPLE,ALWAYS IN GREED,CREATE GREAT LOSSES OR WASTAGES,POOR MORAL VALUES AND MORE…mAYBE ITS TIME mALAYSIANS DECIDE FOR SHORTER TERMS MPs and ADUNs like maximum of 8 years in power even they are so good!Great Nation MUST have many Great Leaders all the time like Islam with Rasulullah SAW,His Pious Caliphs,Sahabats,Tabiin and TabiinTabiin….

The Leadership Crisis can create great hardship,miseries and downfall of many nations and even companies alike.A Leader is one who leads with great vision and purpose.He or she will find all ways possible to ensure the nation or company become successful in terms of profits,sustainability,satisfied customers and employees and also a strong supporter or “engine of growth” for her people development in terms knowledge building and enhancement to also lead successfully for the future…

Leaders are and should not be in power for many years like 10,20,30 or during their lifetime because then they can become BAD LEADERS,GREED IN THEIR ACTIONS,NOBODY CAN “TOUCH” THEM,ALMOST LIKE “DICTATORSHIP”,NO SUCCESSION BUILDING OR IDENTIFICATION OF NEW LEADERS TO TAKE OVER and so many more…

Maybe thats human behaviour of such bad values when we are in FULL POWER FOR A LONG TIME or the feeling of nobody can beat us or we are the best nobody else is better?

The study,research and understanding of Prophet Muhammad pbuh LEADERSHIP characteristics MUST BE KNOWN AND FOLLOWED especially by LEADERS OF MUSLIM NATIONS LIKE MALAYSIA,INDONESIA,ARAB NATIONS etc…

Prophet Muhammad pbuh was once offered to great power,wealth and all the richest in the Arab World if he stop preaching of Islam by the Kafirs or Jahiliyiah Groups BUT Prophet Muhammad pbuh told them (like this) “EVEN IF YOU GIVE ME THE WHOLE WORLD’S WEALTH” nothing is Better than My Worship and Faith In Allah SWT .”Thats the sincerity,passion,love,discipline and mission of Prophet Muhammad pbuh that must be adored and followed by Today’s LEADERS as a discipline and upholding of great values and noble mission not just to accumulate personal wealth,personal glory and worship and worst still abandon their people or employees and “cheat” them right through the many years in power !This is the great shame of many LEADERS OF TODAY AND YESTERDAY.

The US Presidents at least have this maximum 2 terms requirement (about 8 years in power only)So,at least there is a Check&Balance kind of Leadership in USA even though the incumbant President is so good and the people love them.Still,after their 2 terms in office they must relinquish their presidentship BUT can still be advisors or supporters to the New President in Power!

8 or 10 years in power for this 21st Century is actually a long time and the new Generations of Z,Y AND X  must agree to this system especially in Malaysia so that the over 7 Billion population of this world by or after 1stNov,2011 can now be led by GOOD TO GREAT LEADERS THAT HAVE GREAT VALUES AS WHAT PROPHET MUHAMMAD PBUH HAVE SHOWN ALL MUSLIMS AND HUMANS ALIKE.

WHOSE BETTER TO FOLLOW THAN THE GREAT PROPHET OF ALL MANKIND ie.PROPHET MUHAMMAD PBUH.

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MAY ALLAH SWT BLESSED YOU AND HAVE GREAT MERCY FOR YOU.

Do YOU know the power of SALAM (or shaking hands)with Great People?How many Great People (like Kings,Billionaires,Millionaires,Ustazs,Imams,etc..) have YOU made the SALAM?What can we learn by meeting them?

SALAM to All:

Ramli in his almost 55 years of living and still breathing,walking,talking and meeting people of all kinds realize the wonderful feeling or WOW! factor when we give our SALAM or shake hands with Great Famous People.

Ramli have SALAM with such personalities like: (Ramli have omitted the Women section-maybe later will include)

• HRH Sultan of Brunei (current)
• HRH Sultan of Kedah
• HRH Sultan of Pahang
• HRH Sultan of Perak
• HRH Sultan of Perlis
• HRH Sultan of Terengganu (now DYMM Yang Di Pertuan Agong)
• HRH Sultan of Selangor
• HRH Tuanku Negeri Sembilan (Tuanku Jaafar-former Tuanku)
• PM Tunku Abdul Rahman
• PM Tun Abdul Razak
• PM Tun Hussien Onn
• PM Tun Dr.Mahathir
• PM Tun Abdullah Badawi
• PM Datuk Seri Najib Tun Razak
• Ulama Imam Yusoff Qardawi
• Ulama Imam Ahmed Deedat
• Billionaire Tan Sri Mokhtar Bukhairy
• Tun Daim Zainuddin
• Tan Sri SM Nasimuddin (Founder of NAZA Trading)
• Tan Sri Azman Hashim (Founder of Ambank)
• Tuan Guru Nik Aziz
• Tuan Guru Haji Hadi
• Ustaz Safwan Fathy (my close neighbour and Ustaz)
• Tan Sri FD Mansor (Founder of GLOMAC Holdings)
• Datuk Harun (former MB Selangor-my father’s good friend)
• so many others (TUNs,TAN SRIs,Datuk Seris’,Datuk/Datos,Ustazs’,sports personalities,celebrities etc…)
• so many actually….in Malaysia and around the World..

Can you imagine the millions of people for the above PERSONALITIES  like our Malaysian King will SALAM in his lifetime?

What does that reflect or have the significance in being in contact with someone’s hands?Do you remember all your salams?

There is a sad story about a Father who never salam yet hugged his beloved son due to his ego or bad values and suddenly the son felt illed and almost at his last breath and suddenly the Father felt so sad when he hugged his son so tightly and felt so good!All this is too late and that is what we dont want to happen to all of us when we ignore the POWER OF SALAM yet HUGGING OUR BELOVED PERSONS LIKE OUR CHILDREN AND WIFE/WIVES…..

Ramli will always try to SALAM with all people when he is in attending an event what more if there are VVIPs and VIPs!

YOU too must SALAM with all people you meet and maybe ALLAH SWT will reward YOU with the POWER OF SALAM…..INSHALLAH

 

contact Ramli Abu Hassan at hp:+6019-2537165 or email: ramlipromoter@yahoo.com

Some infos about SALAM:

The Importance of Giving Salam (Greeting in Islam)

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Assalamu Alaykum Wa Rahmatullahi Wa Barakatuh!

Bismillah Al Rahman Al Raheem

Bukhari Volume 3, Book 43, Number 625:
Narrated Muawiya bin Suwald:

I heard Al-Bara’ bin ‘Azib saying, “The Prophet orders us to do seven things and prohibited us from doing seven other things.” Then Al-Bara’ mentioned the following:–

(1) To pay a visit to the sick (inquiring about his health),

(2) to follow funeral processions,

(3) to say to a sneezer, “May Allah be merciful to you” (if he says, “Praise be to Allah!”),

(4) to return greetings,

(5) to help the oppressed,

(6) to accept invitations,

(7) to help others to fulfill their oaths. (See Hadith No. 753, Vol. 7)

Abu Huraira reported: The Messenger of Allah (may peace and blessing be upon him) observed: You shall not enter Paradise so long as you do not affirm belief (in all those things which are the articles of faith) and you will not believe as long as you do not love one another. Should I not direct you to a thing which, if you do, will foster love amongst you: (i. e.) give currency to (the practice of paying salutation to one another by saying) as-salamu alaikum. Muslim Book 001, Number 0096:

It is narrated on the authority of ‘Abdullah b. ‘Amr that a man asked the Messenger of Allah (may peace and blessings be upon him) which of the merits (is superior) in Islam. He (the Holy Prophet) remarked: That you provide food and extend greetings to one whom you know or do not know.(Muslim)

Abu Sa’id Kbudri reported Allah’s Apostle (may peace be upon him) as saying: Avoid sitting on the paths. They (his Companions) said: Allah’s Messenger. there is no other help to it (but to sit here as we) hold our meetings and discuss matters there. Thereupon Allah’s Messenger (may peace be upon him) said: If you have to sit at all, theg fulfil the rights, of the path. They said: What are their rights? Thereupon he said: Keeping the eye downward (so that you may not stare at the women), refraining from doing some harm to the other and exchanging mutual greetings (saying as-Salamu ‘Alaikum to one another) and commanding the good and forbidding the evil. Muslim Book 024, Number 5293:

Praise be to Allaah.

All people have the custom of greeting one another, and every group has its own distinctive greeting that distinguishes them from other people.

The Arabs used to greet one another with the words “An’im sabaahan” or “An’imu sabaahan” [equivalent to “Good morning” – Translator], using words derived from “al-ni’mah”, which means good living after the morning. The idea was that because the morning is the first part of the day, if a person encounters something good in the morning, the rest of the day will be good too.

When Islam came, Allaah prescribed that the manner of greeting among Muslims should be “Al-salaamu alaykum,” and that this greeting should only be used among Muslims and not for other nations. The meaning of salaam (literally, peace) is harmlessness, safety and protection from evil and from faults. The name al-Salaam is a Name of Allaah, may He be exalted, so the meaning of the greeting of salaam which is required among Muslims is, “May the blessing of His Name descend upon you.” The usage of the preposition ‘ala in ‘alaykum (upon you) indicates that the greeting is inclusive.

Ibn al-Qayyim said in Badaa’i’ al-Fawaa’id (144):

“Allaah, the Sovereign, the Most Holy, the Peace, prescribed that the greeting among the people of Islam should be ‘al-salaamu ‘alaykum’, which is better than all the greetings of other nations which include impossible ideas or lies, such as saying, ‘May you live for a thousand years,’ or things that are not accurate, such as ‘An’im sabaahan (Good morning),’ or actions that are not right, such as prostrating in greeting. Thus the greeting of salaam is better than all of these, because it has the meaning of safety which is life, without which nothing else can be achieved. So this takes precedence over all other aims or objectives. A person has two main aims in life: to keep himself safe from evil, and to get something good. Keeping safe from evil takes precedence over getting something good…”

The Prophet (peace and blessings of Allaah be upon him) made spreading salaam a part of faith. Al-Bukhaari (12, 28 and 6236), Muslim (39), Ahmad (2/169), Abu Dawood (5494), al-Nisaa’i, (8/107) and Ibn Hibbaan (505) narrated from ‘Abd-Allaah ibn ‘Umar that a man asked the Messenger of Allaah (peace and blessings of Allaah be upon him): “What is the best thing in Islam?” He said, “Feeding others and giving the greeting of salaam to those whom you know and those whom you do not know.”

Ibn Hajar said in al-Fath (1/56):

“i.e., do not single out anybody out of arrogance or to impress them, but do it to honour the symbols of Islam and to foster Islamic brotherhood.”

Ibn Rajab said in al-Fath (1/43):

“The hadeeth makes the connection between feeding others and spreading salaam because this combines good actions in both word and deed, which is perfect good treatment (ihsaan). Indeed, this is the best thing that you can do in Islam after the obligatory duties.”

Al-Sanoosi said in Ikmaal al-Mu’allim (1/244):

“What is meant by salaam is the greeting between people, which sows seeds of love and friendship in their hearts, as does giving food. There may be some weakness in the heart of one of them, which is dispelled when he is greeted, or there may be some hostility, which is turned to friendship by the greeting.”

Al-Qaadi said in Ikmaal al-Mu’allim (1:276):

“Here the Prophet (peace and blessings of Allaah be upon him) was urging the believers to soften their hearts. The best Islamic attitude is to love one another and greet one another, and this is achieved by words and deeds. The Prophet (peace and blessings of Allaah be upon him) urged the Muslims to foster love between one another by exchanging gifts and food, and by spreading salaam, and he forbade the opposite, namely forsaking one another, turning away from one another, spying on one another, seeking out information about one another, stirring up trouble and being two faced.

Love is one of the duties of Islam and one of the pillars of the Islamic system. One should give salaams to those whom one knows and those whom one does not know, out of sincerity towards Allaah; one should not try to impress other people by giving salaams only to those whom one knows and no-one else. This also entails an attitude of humility and spreading the symbols of this ummah through the word of salaam.”

Thus the Prophet (peace and blessings of Allaah be upon him) explained that this salaam spreads love and brotherhood. Muslim (54), Ahmad (2/391), and al-Tirmidhi (2513) narrated from Abu Hurayrah (may Allaah be pleased with him) that the Messenger of Allaah (peace and blessings of Allaah be upon him) said:

“You will not enter Paradise until you believe, and you will not believe until you love one another. Shall I not tell you about something which, if you do it, you will love one another? Spread salaam amongst yourselves.”

Al-Qaadi ‘Ayaad said in al-Ikmaal (1/304):

“This is urging us to spread salaam, as mentioned above, among those whom we know and those whom we do not know. Salaam is the first level of righteousness and the first quality of brotherhood, and it is the key to creating love. By spreading salaam the Muslims’ love for one another grows stronger and they demonstrate their distinctive symbols and spread a feeling of security amongst themselves. This is the meaning of Islam.”

The Prophet (peace and blessings of Allaah be upon him) also explained the reward earned by the one who says salaam, as was reported by al-Nisaa’i in ‘Aml al-yawm wa’l-laylah (368) and al-Bukhaari in al-Adab al-Mufrad (586) and by Ibn Hibban (493). They reported from Abu Hurayrah (may Allaah be pleased with him) that a man passed by the Messenger of Allaah (peace and blessings of Allaah be upon him) whilst he was sitting with some others, and said “Salaam ‘alaykum (peace be upon you).” The Prophet (peace and blessings of Allaah be upon him) said, “[He will have] ten hasanaat (rewards).” Another man passed by and said “Salaam ‘alaykum wa rahmat-Allaah (peace be upon you and the mercy of Allaah).” The Prophet (peace and blessings of Allaah be upon him) said, “[He will have] twenty hasanaat.” Another man passed by and said “Salaam ‘alaykum wa rahmat-Allaahi wa barakaatuhu (peace be upon you and the mercy of Allaah and His blessings).” The Prophet (peace and blessings of Allaah be upon him) said, “[He will have] thirty hasanaat.”

The Prophet (peace and blessings of Allaah be upon him) commanded us to return salaams, and made it a right and a duty. Ahmad (2/540), al-Bukhaari (1240), Muslim (2792), al-Nisaa’i in al-Yawm wa’l-Laylah (221) and Abu Dawood (5031) all reported that Abu Hurayrah (may Allaah be pleased with him) said that the Prophet (peace and blessings of Allaah be upon him) said: “The Muslim has five rights over his fellow-Muslim: he should return his salaams, visit him when he is sick, attend his funeral, accept his invitation, and pray for mercy for him [say “Yarhamuk Allaah”] when he sneezes.”

Wassallam

RAMLI

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The World’s Problems are basically caused by “nonsense management” that initially started by not knowing what right actions to take and also acting “stupid”..if only we can eliminate all these nonsenses?

Its easy to say Do the Right Thing All The Time but in the first place do you know what is right or wrong?

Killing innocent people anywhere in the world is not right but many wars are occuring around the globe due to this nonsense management decisions!

We wasted lots of public funds by building war ships,war planes,war armoured cars and tanks,ammunitions,salaries for military personnel on combat duties,food and drinks for all of them on service,communication charges,and 1001 things that in the first place can be saved and spend on other sensible things for the world’s population like improvement of health services,children education,treatment of more clean water plants,elimination of polluted areas,build more elderly homes,R&D on all things for human survival and progress and etc…..

WHY PEOPLE LOVE TO FIGHT OR CREATE MISERIES TO PEOPLE AROUND THEM?

2011 is a year of HOPE,PEACE and PROSPERITY?Can we do it or we still want to practice all these NONSENSE MANAGEMENT led by NONSENSE LEADERS?

Maybe thats why Allah SWT allowed IBLIS and all her kins to survive on this planet and create all these nonsenses in human lives everywhere since the arrival of Prophet Adam a.s.What’s the message that Allah SWT wants us to learn and understand?

Maybe as the Ustazs taught us while we are still in school its all about discipline and doing what is right all the time!Refrain doing all that are haram or forbidden in Allah SWT terms!

The IBLIS or SATAN is to mislead us or put our actions in the wrong ways!Thats in fact their mission on earth to continually misled humans to do wrong and all the nonsenses actions.Religion teach us to do the sensible things and all sensible things are surely the rightful and right ways!

For 2011,Ramli like all sensible people still living on earth hope there will be greater PEACE,PROSPERITY AND HAPPINESS!

Who can help achieve all these aspirations?Of course the LEADERS OF THE WORLD and that include all the parents of children!

Parents including single parents must play their salient role of disciplining their children to levels of great satisfaction where kids learn to respect all things good,care for each other,have great patience and work hard plus knowing that life is not acting with nonsenses but with dedication,knowing what is right and wrong plus a great many things we adults must teach our youngs.

If a Govt Leader cannot control and create harmony in his family,how can he/she do so for the country or world at large?Same also for the Corporate Leader who must have a great family structure and behaviours among them before he/she can lead his whole team in the company at domestic or global fronts!Lead by Example is the great saying!Prophet Muhammad pbuh have done just that and with this kind of ALTRUISTIC MANAGEMENT styles,Islam spread to all corners of the world bringing great PEACE,PROSPERITY AND HAPPINESS  to all under Islamic Influences or Jurisdictions.

Only with the presence of the nonsense style of management of some Muslim Leaders or Rulers who now worshipped living in extreme luxury,sinful acts of no limits,wasteful ways of living and excessiveness plus a host of “unislamic acts” have created the great downfall of Muslim Empires or dominations around the world.

2011 is a good year for Muslims around the world to stop all the senseless killings among fellow Muslims and all would be suicide bombers to refrain their intentions and  seek mercy from Alah SWT that there are better sensible actions can be undertaken to solve their community or sectorian problems and there is nothing better than to upkeep the Islamic Brothership or Ikhwan Muslimin around the world.Allah SWT Knoweth’s Best and Give Great Blessings and Mercy to anyone HE desires or want to!Inshallah.

The Killing of Fellow Muslims is forbidden in Islam and those that practice such nonsenses,Hell is YOUR Destination!

Wassallam.

Ramli Abu Hassan,Shah Alam,Malaysia hp:+6-019-2537165 and email: ramlipromoter@yahoo.com

When U reach Ramli’s age of 54,there is nothing better for the world to refer,to learn,to live life than the Quran and Hadiths!This is a true fact BUT Muslims ignore them always and live miserably and in fear!Why?

The Quran is the ultimate reference book for all humanity not written by Prophet Muhammad pbuh but a book from Allah SWT,The Almighty and Most Powerful and Merciful.

Ramli have learned a lot through his life on whats best with Western Management as well as Oriental Management but nothing come close to Islamic Management!Why?

Islam is a religion since Prophet Adam as and with almost 124,000 prophets with 313 being highlighted and 25 being mentioned in the Quran and the one greatest of all being Prophet Muhammad pbuh have taught us the meaning of life and what constitute good leadership and management.

The Hadiths of the Prophet Muhammad  pbuh also is the reference book for all things that the Prophet Muhammad pbuh have done,his advices,his likes and dislikes,his vision,his many thoughts about whats happening in the world before,now and after his death plus so many other events that some believe the original hadiths maybe in hundred thousands in quantity but only a few thousands are wrote,still in existence or in the thoughts of the wise Muslims…Only Allah SWT Knoweth’s Best….

So,what are we going to do about this importance of Quran and Hadiths in this time now?

1.All Muslims must read and understand the Quran till complete the 114 surahs ( we called it Katam)-this is compulsory and no more an option for all able Muslims.

2.All Muslims must also read the Hadiths and understand their importance and impacts to human lifes

3.Islamic Management will become the Primary Focus by all Universities and Corporations and Western Management will now be secondary resource.

4.Islam must be made known to all Non Muslims and that can be done by continual dialogues,knowledge sharing sessions and visit to Islamic Centres of Excellence

5.Children must be given the right discipline of good living as Islam have stated in the Quran and Hadiths.They  must know Islam and all her halal and haram acts at an early age so that their way of life (Ad-Deen) is in accordance to Islamic Ways and not be influence with any Non Islam ways that are not Blessed by Allah SWT.

4.Life on earth is really short term and the real Journey of Life is the Hereafter (ie,Akhirat).We must dream of going to Heavens and fear Hell (Neraka) at all costs.

5,and many more…..

All Good things from Allah SWT and any shortcomings are from Ramli himself.Please take note.

To contact Ramli,pls call hp:+6-0192537165 or email at : ramlipromoter@yahoo.com

Ramli seek your support financially by inviting Ramli to conduct trainings for your leaders and staff and also you can bank in at his Maybank Acc No.164173649135

Thank You.

WASSALLAM.

some videos fro u:

Melayu sekarang mungkin ramai adalah “kaku dan banggang” atau “numb and dumb”!Betul ke?Siapa cakap?Bukti2nya?

Dalam beberapa tahun kebelakangan ini sejak 1997,Melayu di Malaysia ditimpa krisis ekonomi,politik,sosial dan soal 2 aqidah agama Islam mereka!

1997 adalah tahun krisis kewangan yang teruk di hadapi Malaysia dan lain2 negara di dunia ini dan matawang Malaysia di “hentam” dengan teruknya hingga tukaran duit RM dengan US menjadi hampir USD 1 = RM 5.00

Sekarang tukaran forex hampir USD1 = RM 3.20 tapi bolehkah Malaysia kekal dari serangan2 “rogue” traders matawang2 yang berkeliaran?

Kemudian Malaysia dilanda banyak skandal politik sejak era Dr.M ke Pak Lah dan diwarisi oleh Najib! Apa makna ini semua? Adakah setiakawan dalam kehidupan Melayu dan lebih penting lagi ikhwan muslimin kita sudah “hancur”,”berkecai” atau “tidak boleh dipakai”lagi?

Adakah Malaysia diperintah atau dipimpin secara “management by fear” atau “mengurus secara ketakutan”? Ini seperti dalam rencana2 saya dulu tidak lah baik dan bagus!Kita perlu mengurus secara demokratik,amanah dan mesra.Adakah Dr.M atau Pak Lah mengurus secara Mgmt By Fear atau sebaliknya.Sekarang Najib mengurus Malaysia secara style apa?By Fear atau No Fear atau kombinasi dua2 nya?

Isu Anwar Ibrahim,parti pembangkang serta pemerintah nampak tak henti2 walaupun pilihanraya sudah tamat macam permainan ini takde “full stop” pada hal pilihan raya sudah tamat jadi apabila keputusan sudah dapat kembalilah bekerja balik dan jangan timbul isu isu baru macam tak sporting je.Lihat pilihanraya Amerika Syarikat,apabila keputusan sudah diketahui maka semua rakyat terima kuputusan

dan kembali ke tugasan mereka.Ini adalah sporting dan gentlemen style bukan macam “mafia” atau “gangster”!

Isu Anwar ini nampaknya tiada henti! Anwar salah atau tidak salah dibicara sepanjang masa macam tiada henti mungkin tunggu Anwar jadi “arwah” atau tua bangka!

Anwar sudah dipenjara,di tumbuk matanya,badan nya habis merana kesakitan,dia juga dimaki hamun,di soal siasat mcm2 cara dan Allah SWT sahaja yang Maha Mengetahui.Mana pergi kesetiakawan Melayu atau Ikram Muslimin kita,yang di heboh2 dan di banggakan itu?

Ramli rasa kesianlah pada Anwar yang ada isteri yang baik dan sabar serta anak2 yang baik dan sayang ibubapa mereka.Jika Anwar suka “sex” atau hanky panky,mungkin dia sudah kahwin lagi atau kahwin 4 isteri (yang dibenarkan Islam)

Ramli rasa kes Anwar ini membuat kita orang Melayu macam “kaku dan banggang” atau “numb and dumb” dimana  kita tak boleh buat apa2 dan rasa tersalah.This is a lose-lose situation for all Malays!

Jika Anwar ingin berjihad mungkin dia pilih untuk bersara dari politik dan menjadi hamba Allah yang alim,beramal soleh serta bersiap menghadapi hari mautnya!Mungkin ini lebih baik?

Walau bagaimana pun mungkin ini isu Prinsip dan menegak yang benar,jadi Anwar dan pihak2 nya besedia nak “lawan di mahkamah” dan sedia hadapi segala cabaran…bila nak tamat..mungkin apabila Dr.M,Pak Lah,Najib,Anwar dan yang berkenaan dah sakit,meninggal dunia atau sudah insaf dan lebih minat pada sekaratul maut,Inshallah.

Masalah sosial orang Melayu sangat membimbangkan kerana sekarang di tempat yang paling mulia seperti di Masjid atau Surau masih ada perbalahan,pergaduhan dan tiada mesra persahabatan kerana kita ada pihak pemerintah dan pihak pembangkang.Sepatutnya di Masjid semua jemaah adalah sama rata dan bersaudaraan.Takut suatu hari nanti macam di Iraq atau Pakistan,kita ada pihak yang”bom” jemaah dimasjid dan ramai akan mati termasuk kanak2 dan wanita!Jika ini berlaku maka umat Melayu Islam akan semua pergi ke api neraka kerana menjadi murtad dalam aqidah dan kefahaman Islam mereka.Umat Melayu Islam sudah “confirm” menjadi “kaku dan banggang” atau “numb and dumb” kerana sudah tidak tahu apa yang baik dan dibenarkan dalam Islam hakiki.

Faktor ramainya orang Melayu Islam mengikut ajaran sesat sudah menjadi2 dengan teruknya dan dari statistiks dan lapuran khas,nanpaknya Malaysia sedang menuju ke hancuran agama serta jumlah murtad bertambah ramai.Lihat saja isu2 ajaran sesat ayahpin,kiadani,berpuluh ajaran2 sesat (tanya Jakim),riba menjadi2 (lihat je Along2),80% Melayu Islam tak solat 5 waktu harian,kahwin cerai macam goreng pisang dan banyak lagi isu2 aqidah dan fahaman Islam ini.

Maka kesimpulannya,kearah mana kah kita Melayu di Malaysia ini dan “the big picture” or global stand adalah kemana kah Rakyat Malaysia kita ini?Adakah Wawasan 2020 sesuatu destinasi yang sempurna dalam Islam atau yang kaya dah nak menjadi lebih kaya untuk mereka,kuncu2nya dan balachi2 mereka baik yang memerintah atau yang membangkang!

Hanya Allah SWT Yang Maha Mengetahui,Maha Besar dan Maha Pengampuni!Inshallah jika niat kita baik dari mula kita lahir atau berfikir sesuatu aksi,maka eloklah Melayu dan Malaysia semuanya.Inshallah.

Yang berminat nak membantu Ramli dari aspek Training and Consulting yang Ramli sediakan serta ingin memberi funding atau amal jariah sila hubungi di HP:+6-019-2537165 atau emel: ramlipromoter@yahoo.com

Bank In ke akaun Maybank Ramli Abu Hassan : ACC: 164173649135

YANG BAIK SEMUA DARI ALLAH SWT DAN YANG TIDAK BAIK ADALAH KELEMAHAN RAMLI SENDIRI.HARAP MAKLUM.RAMLI BUKAN DARI PARTI PEMERINTAH ATAU PARTI PEMBANGKANG TAPI DARI PARTI BENAR (AKA ISLAM)

Hello Friends!Sorry,Ramli was off line for a week!Thanks for visiting this BLOG always…so what’s on Ramli’s mind now?

Ramli during this Holy Month of Ramadan was busy with Reading the Quran trying to complete reading all the 114 Surahs before the last week of Ramadan.As today,Ramli have completed reading Surah Al-Ahzab (33) and will start soon reading Surah Saba (34) and all the rest of the Surahs.

Actually,from Ramli’s memory Ramli have completed reading the Quran 7 times already in his almost 54 years of living but this year (2010) Ramli wants to complete reading the Quran PLUS reading the Translation after Ramli complete reading the whole 114 Surahs maybe Inshallah by 5-7 days more.With the reading of the Translation at least we will know the meaning of all the 114 Surahs and why they are revealed by Allah SWT through Angel Jibrail to Prophet Muhammad pbuh.

For your info,the Holy Quran was revealed to Prophet Muhammad pbuh in the holy month of Ramadan throughout the Prophet’s lifetime that is the main 23 years of his start of his Prophethood from age 40 to 63 years old.

The Holy Quran is not just to read with beautiful tajwid or voices but its better to know the real meaning of all the revealation of the Surahs and the significance in Human History especially that evolve with the life of Prophet Muhammad and all the early start of Islam and till the end of time (kiamat).Maybe the more time Ramli spend to read the Quran,study the contents in great detail,passion and Doa to Allah SWT maybe Ramli will be better Blessed with real knowledge,understand Islam’s mission in this world and afterworld plus all the many teachings and insights that one can be blessed as what the Prophet Muhammad pbuh have taught all Muslims as to the Greatness of Al-Quran and his Sunnah to the Ummah.Inshallah.

Today in Malaysia is 1st Ramadan 1431 Hijrah =11th August,2010.Please visit www.tvquran.com..beautiful Quran recitals by the World’s Best Qari (eg.Abdul Basit Abdul Samad..) and all infos on Islam..

Ramli and Family wished all Muslims around the world -Happy Ramadan and May Allah SWT Blessed YOU and Family and may this Ramadan be the BEST with Lots of Blessings and Seek Knowledge to the Fullest,Inshallah.

Ramli Abu Hassan

shah alam,selangor darul ehsan,malaysia

mobile:+6-019-2537165

email: ramlipromoter@yahoo.com

note: this is pramleeelvis’s blog 600th posting (so far)..thank you for visiting…always need your support and cooperation…Wassallam.