Teaching English in school

The current issue on English has become a hot topic of great discussion among the society. The public has received it with mixed feelings. We can see many people feel that the use of English as a medium of instruction on teaching Mathematics and Science is a right step for school students to keep up with. However, some people against the implementation made by the government because they feel that, it will reduce the role and the important of our mother tongue and other vernacular languages such as Mandarin and Tamil. We can see today most of people around the world use English to communicate with each other in learning, business, economic and government sector. English is an international language, and it can reduce the barriers of distance, race, and belief. We also need to admit that English is one of the official languages of the United Nations (UN). Beside that, it is also use in major international meetings and conventions as well as the lingua franca in commercial world. So, we can assume that, the importance of English as a world language cannot be denied. Our country, Malaysia as the nation that strives towards achieving Vision 2020, the teaching Science, Mathematics and others technical subjects in English are considered necessary. For instance, when we are in university level, many of the books are in English. So, when we implemented this method to school students, it will help them to understand better the courses in university. Many people assume that most of advanced countries such as Germany, Japan and Korea, they do not use English as their main or major language in their daily life such as in economic sector, business sector as well as learning. But, we need to know that, our country is one of the development countries, so we need to implement the usage of English in every sector in order to achieve high achievement and to be recognized by others. Considering that Malaysians study English from their first year in primary school, it is logical that it can be easier to promote English than to start off with a foreign language if we look to another language for sources. Other than that, many people fear of promoting English because they feel that English will downgrade the national language to second place. But for me, it is not true. We use English because we need to follow the flow in today’s era of globalization and of course we do not want our country to be left behind. Beside that, we can see translation of academics books from English to national language has been slow partly because of the lack of experts who are well-versed in both languages. Proficiency in English may be used as a medium to progress and it can increase the store of knowledge in the national language. In my opinion, what should we really need to be concerned is the reality of situation in Malaysia that we face today. The standard of English has declined by many people and it actually can hinder many bright students from keeping up the good achievements at tertiary level simply because they are not proficient in English. So, effort to raise the standard of English should be gradually, and not at the expense of any one generation of students. In conclusion, the decline of English is natural result of the emphasis on the national language in order to create a national identity for Malaysians over the last few decades. Since this has been achieved now, Malaysian once again can look to English in order to keep up with the latest development in today’s world of globalization and to acquire a greater store of knowledge.

Perjuangan Yang Masih Belum Selesai

Saya berasa amat bertuah kerana dilahirkan di dalam keluarga yang berlatar belakangkan agama yang kuat. Dengan didikan dan pegangan agama ini jugalah menjadikan saya selamat dan kerana dengan benteng agama yang kukuh ini, ia akan melindungi kita daripada melakukan kemungkaran kepada tuan empunya dunia, Allah S.W.T. Jika pada masa yang masih setahun jagung ini, kita amat terdedah dalam terjebak dengan “kelazatan maksiat” yang berleluasa ini. Ini membuatkan saya sedar bahawa kita ini sudah berada di perhujung zaman. Masalah sosial adalah salah satu daripada tanda-tanda akan tibanya Yaumul Qiyyamat. Adakah kita masih ingin mengejar mendapatkan kelazatan maksiat? Mengapakah kita tidak cuba megejar kelazatan mengerjakan ibadah? Saya selalu mengingati diri saya, adakah ilmu,ibadah dan iman saya ini cukup untuk saya mendapatkan tempat yang selesa di alam barzakh mahupun di hari kiamat?. Seperti apa yang diperkatakan oleh penceramah yang saya kagumi, Ustaz Akhil Hayy Rawa Al-Haj, “Selagi ada roh terus berjuang, selagi ada roh terus berilmu, Insya-Allah datanglah keberanian”. Saya percaya, selagi hayat masih dikandung badan, kita masih boleh melakukan perubahan dan mempertingkatkan amal ibadah kita semata-mata kerana Allah. Sesungguhnya, iman para manusia tidak tetap, adakalanya berada di atas, adakalanya di bawah. Jika dilihat pada perubahan Ustaz Akhil Hayy yang dulunya seorang vokalis rock, D’ Riyadh, ia bagaikan memberi inspirasi kepada saya untuk berubah. Beliau telah melalui perjalanan dunia rock dan kini degan keberkatan doa ibubapa beliau dan juga izin Allah, dia kembali untuk menyinari persada islamik yang pernah diperjuangkan keluarganya dahulu. Bukan berubah untuk menunjuk-nunjuk, tetapi untuk kita lebih mendekati Allah S.W.T. Saya ingin berubah untuk menjadi seorang muslim yang beriman dan juga ingin meneruskan perjuangan dalam bidang agama. Insya-Allah. Selain itu, saya juga amat kagum dengan ketokohan moyang saya dalam memperjuangkan Islam. Beliau seorang yang amat disegani ramai, dan saya juga berharap akan menjadi seperti beliau suatu hari nanti.

Nama lengkapnya ialah Tuan Guru Haji Utsman bin Haji Senik bin Haji Ibrahim bin Haji Salim. Diriwayatkan bahawa beliau adalah keturunan Bugis. Tetapi jika diperhatikan nama ayahnya Haji Senik, menurut lazimnya nama Senik digunakan oleh masyarakat di Patani dan tidak pernah digunakan oleh orang Bugis. Namun, dengan pasti dapat diketahui bahawa Haji Senik mahupun ayahnya Haji Ibrahim meninggal dunia di Kampung Gaung Pendik, Kelantan. Sedangkan yang bernama Haji Salim pula meninggal dunia di Singapura. Tahun kelahiran Haji Utsman belum diketahui dengan pasti. Beliau meninggal dunia di Kampung Ketapang Tengah, Pahang pada 12 Ramadan 1336 Hijrah/21 Jun 1918 Masihi).

Haji Utsman dipercayai mendapat pendidikan awalnya di Kelantan, terutama daripada ayahnya atau datuknya. Pendidikan tentang keIslaman secara mendalam dilanjutkan ke Pondok Bendang Daya, Patani daripada Syeikh Abdul Qadir (Tok Bendang Daya II) bin Syeikh Haji Wan Mustafa al-Fathani. Selain itu beliau mempelajari ilmu Arabiyah seumpama nahwu, sharaf dan lain-lain, asas tauhid, fikah dan tasawuf. Beliau juga mempelajari ilmu hikmat yang dibangsakan kepada Imam al-Buni seperti tersebut dalam Syamsul Ma'arif al-Kubra, Mujarrabat dan lain-lain. Dipercayai bahawa Utsman belajar langsung kepada Syeikh Haji Wan Mustafa al-Fathani, pengasas Pondok Bendang Daya, dan beliau pula adalah seorang hulubalang Patani yang sangat handal. Syeikh Haji Wan Mustafa al-Fathani adalah sahabat Syeikh Daud bin Abdullah al-Fathani. Kedua-duanya bersama Syeikh Abdus Shamad al-Falimbani ikut dalam satu peperangan besar ketika Kedah dan Patani melawan Siam. Ilmu hikmat tersebut sangat berguna untuk menghadapi cabaran zamannya, kerana pada zaman itu orang ramai masih menghandalkan kekuatan fizikal berupa pencak silat untuk menghadapi pergaduhan. Permusuhan seringkali terjadi bukan sahaja terhadap sesama manusia tetapi juga dengan haiwan seumpama harimau, ular besar, buaya dan sebagainya.Ilmu hikmat itulah yang telah dipergunakan oleh Tuan Guru Haji Utsman Pahang sewaktu beliau membuka hutan membuat perkampungan. Kampung yang dibuka itulah yang dikenali dengan nama Kampung Ketapang yang terletak di Pekan, Pahang. Menurut ceritanya, ketika membuka hutan tersebut binatang buas memang tunduk kepada beliau.Seiring dengan mempelajari ilmu hikmat, Utsman juga mendalami ilmu perubatan tradisional. Beliau pandai membuat berbagai-bagai jenis makjun. Semua ilmu tersebut diperoleh daripada Tok Bendang Daya II al-Fathani tersebut. Setelah itu beliau melanjutkan pelajarannya ke Mekah dan belajar kepada Syeikh Abdul Qadir bin Abdur Rahman al-Fathani, guru thala'ah kitabnya di bawah bimbingan Syeikh Muhammad bin Ismail al-Fathani dan Syeikh Wan Ali bin Abdur Rahman al-Kalantani. Sungguhpun Syeikh Ahmad al-Fathani jauh lebih muda daripadanya, Utsman mendalami nahwu dengan menggunakan kitab Tashil Nailil Amani kepada pengarangnya, iaitu ulama Patani tersebut. Kitab Tashil Nailil Amani itulah yang beliau ajar hinggalah beliau menjadi Mufti di Pahang.
AKTIVITI DI PAHANG
Dari Mekah Utsman langsung menuju ke Pulau Tawar, Pahang. Sewaktu di Pulau Tawar beliau tidak memperlihatkan dirinya sebagai seorang ulama kerana beliau bergaul dengan orang-orang kebanyakan. Pada peringkat awal dakwahnya, beliau hanya memperlihatkan kebolehan dalam bidang ilmu hikmat. Pada suatu ketika Utsman pernah mengeluarkan sebuah kapal yang telah karam. Pada kesempatan lain beliau pernah didatangi buaya ganas yang telah memakan manusia sehingga buaya tersebut dapat dibunuhnya. Pada kali yang lain pula beliau pernah menangkap harimau buas yang selalu mengancam ketenteraman manusia dan binatang ternakan.Melihat hal-hal pelik yang menyalahi adat itulah, maka Mat Kilau sejak kecil diserahkan oleh kedua-dua orang tuanya kepada Tuan Guru Haji Utsman untuk diajar berbagai-bagai ilmu fardu ain. Umur Mat Kilau sama dengan anak sulungnya, Haji Juned.Setelah masyarakat mengetahui bahawa Utsman adalah seorang ulama, maka ramai yang berminat untuk menuntut ilmu kepada beliau. Sehingga Sultan Pahang ketika itu, Sultan Ahmad berkenan melantik beliau sebagai Mufti Kerajaan Pahang Darul Makmur. Sekali gus beliau menjadi orang terkemuka di Kerajaan Pahang, mengajar kaum keluarga Diraja Pahang di istana, selain mengajar orang awam. Beliau menjadi Mufti Pahang selama 20 tahun hingga meninggal dunia dalam tahun 1918 Masihi.Diriwayatkan bahawa Utsman menjadi mufti selama itu dalam tiga pemerintahan Sultan Pahang iaitu Sultan Ahmad, Sultan Mahmud dan Sultan Abdullah. Selain sebagai mufti, Utsman juga mengasaskan pengajian pondok. Lokasi pondok pengajian, surau dan rumah Utsman terletak di Kampung Ketapang Tengah. Setelah Utsman meninggal dunia pada tahun 1918 Masihi dalam usia hampir 100 tahun, pondok tersebut diteruskan oleh dua orang anaknya.Perlu juga dicatat bahawa pondok yang diasaskan oleh Utsman di Kampung Ketapang Tengah, Pekan Pahang tersebut adalah pondok pengajian menurut sistem pondok cara Patani yang pertama sekali dalam Kerajaan Pahang Darul Makmur. Pada tahun 1922 Masihi, pondok tersebut berubah sistem menjadi pengajian madrasah.
Setelah berbentuk madrasah, bantuan pembiayaan diterima daripada seorang saudagar Arab bernama Habib Hasan al-Attas dan madrasah tersebut dinamakan Madrasatul `Arabiyah Islamiyah Al-Attas. Pada tahun 1966 Masihi, pondok pengajian bekas peninggalan Mufti Haji Utsman itu dijadikan Sekolah Menengah Agama Kerajaan Negeri Pahang yang akhirnya bertukar nama sebagai, Sekolah Menengah Agama Al-Attas, Pekan. Guru Besarnya yang pertama ialah Ustaz Abdul Qadir Kamaluddin, cucu beliau. Sewaktu Utsman menjadi Mufti Pahang, beliau bergerak cergas membawa ulama-ulama terkenal dari luar dengan tujuan menambah semangat anak tempatan mempelajari agama Islam. Antara ulama besar terkenal yang pernah dijemput datang ke Pahang ialah gurunya Syeikh Muhammad bin Ismail al-Fathani. Menurut riwayatnya, ulama tersebut datang ke Terengganu pada tahun 1912 Masihi atas permintaan muridnya, Sultan Zainal Abidin III, Sultan Terengganu. Kedatangan beliau ke Terengganu itu dimanfaatkan oleh semua kerajaan di Semenanjung termasuk Pahang atas kehendak Mufti dan Sultan Pahang sendiri.Utsman sangat mengasihi gurunya dan bersikap tawaduk kepadanya sehingga beliau mengerahkan murid-muridnya menandu dan mengayuh sampan ketika menjemput dan menghantar pulang Syeikh Muhammad bin Ismail al-Fathani itu. Ketika itu perjalanan masih banyak menggunakan perjalanan darat dengan berjalan kaki dan mengharung sungai. Syeikh Nik Mat Kecik al-Fathani berada di Pekan Pahang kira-kira sebulan sahaja, namun dalam waktu singkat itu telah dipergunakan oleh Utsman untuk mempelajari ilmu tafsir al-Quran bagi dirinya sendiri. Sedangkan ilmu-ilmu fardu ain lainnya beliau bukakan kepada masyarakat untuk bertanya langsung kepada ulama besar dunia Melayu yang datang dari Mekah itu.
MURID MURID NYA
Adapun murid-murid Utsman yang menjadi tokoh terkenal antaranya ialah, Tuan Guru Haji Daud, ketika hidupnya banyak mengajar masyarakat. Beliau berasal dari Patani dan ayah kepada ibu Tun Abdul Razak (Perdana Menteri Malaysia yang kedua). Haji Mat Daud bin Zainal Abidin. Beliau pernah menjadi Qadi Besar Pahang. Lebai Yusof pernah menjadi Qadi Kuantan. Haji Abu Bakar (Datuk Seri Penggawa) bin Haji Abdul Halim (Imam Perang Indera Mahkota). Mat Kilau, Pahlawan Melayu yang terkenal sangat memusuhi penjajah Inggeris.Dengan mengetahui bahawa Haji Utsman bin Haji Senik, Mufti Pahang ini adalah guru kepada sebahagian besar para tokoh di Pahang termasuk Mat Kilau, ia dapat menambah pengetahuan betapa hebatnya peranan ulama silam dalam membina umat di negara ini. Ia juga menambah maklumat sejarah, terutama mengenai Mat Kilau yang selama ini kebanyakan orang tidak menyebut peranan guru dan ayah angkatnya, iaitu Utsman bin Haji Senik, Mufti Pahang yang sangat berpengaruh dalam lingkungan masyarakat Pahang.
PENULISAN
Utsman bin Haji Senik tidak banyak menghasilkan karangan, yang diketahui hanya dua buah, iaitu, Majliatul Mushalli yang pernah dicetak dengan huruf batu di Singapura. Ia hanya diperlihatkan oleh Ustaz Haji Abdul Qadir bin Kamaluddin, beberapa lembaran sahaja kerana halaman yang beliau miliki ternyata banyak yang hilang. Selain itu, Kitab Perubatan. Kitab perubatan secara tradisional susunan beliau ini tidak dijumpai lagi. Namun sebagai kesan peninggalan beliau, terkenal suatu makjun yang dinamakan Makjun Telor. Beberapa orang anak cucu beliau masih mengusahakan pembuatan makjun tersebut.
KETURUNAN
Utsman bin Haji Senik berkahwin dua kali. Perkahwinan pertamanya dengan Syarifah berasal dari Kelantan. Perkahwinan ini dianugerahkan beberapa orang anak; Haji Junid. Beliau adalah sahabat Mat Kilau ketika kecilnya. Haji Jamaluddin (meninggal dunia di Mekah) dan Haji Kamaluddin. Haji Junid pula memperoleh beberapa orang anak. Antaranya, yang menjadi tokoh masyarakat ialah, Haji Abdul Basit, menjadi guru Kulliyatul Lughah wad Din Sultan Abu Bakar (sekarang Sekolah Tinggi Agama Sultan Abu Bakar ) di Padang Polo, Pekan, Dr. Su’udi yang ketika hidupnya menjadi Pensyarah Bahagian Syariah di Universiti Kebangsaan Malaysia, Haji Rulam Ahmad,seorang guru agama dan Haji Salim, seorang imam dan guru agama. Haji Kamaluddin pula memperoleh anak bernama Ustaz Haji Abdul Qadir, bekas guru Kulliyatul Lughah wad Din Sultan Abu Bakar. Beliau pula pernah bertugas sebagai Pemeriksa Hal Ehwal Agama Pahang. Utsman bin Haji Senik berkahwin kali kedua dengan seorang wanita berasal dari Pahang bernama Naubah, iaitu anak saudara kepada isteri Khatib Rasu atau Imam Perang Indera Gajah. Perkahwinan keduanya ini bererti menjalin tali persaudaraan antara keluarga pembesar Pahang dengan ulama.

Terima ksih kepada USTAZ WAN MOHD. SHAGHIR ABDULLAH kerana memberi maklumat berkaitan..

Baraqallah...

The Importance of English

I notice that the fluency of the English language among students is not up to expectation. We all know English is an international language, but still there are students who do not know how to speak good English.

There is no need to provide the additional facilities and expensive space in schools when the students still do not know the basics of English usage.

Parents and teachers play an active role in encouraging students to speak English. Parents should bring their children to the library regularly.

Parents and children should also spend more time together reading, instead of spending so much time watching television. In school, teachers should organise language games and inter-class debates. Learning must be made fun.

Students who are weak in the language should take the initiative to practise speaking with other pupils.

In today’s world, English is probably the most important language. When we do business with other countries, English is used.

Remember, today’s youths are tomorrow’s leaders. We need outstanding leaders in future who can speak proper English.

Acquiring Knowledge in Islam

One of the distinctive features of Islam is its emphasis on knowledge. The Quran and the Islamic tradition (sunnah) invite Muslims to seek and acquire knowledge and wisdom and to hold men of knowledge in high esteem.

In the Holy Quran the word al-Ilm, knowledge, and its derivatives are used more than 780 times. The first few verses that were revealed to our Holy Prophet (SAW) mention the importance of reading, pen, and teaching for human beings:

Read: in the name of your Lord who created. He created man from something which clings. Read and your Lord is the most generous. Who taught with pen. Taught man what he knew not..." (96:1-5)

In the Islamic traditions, too, there are many words of praise for knowledge and the learned.

In most of the Quranic verses and the Islamic traditions the concept of Ilm (knowledge) appears in its absolutely sense, as can be seen from examples given below:

Say: Are those who know and those who do not know alike? (39:9)

(God) taught man what he knew not (96:5)

It has been a subject of fundamental importance from the early days of Islam as to which kind of knowledge Islam recommends; is there any specific kind of knowledge to be sought?

Some well-known Muslim scholars have counted as praise-worthy only those branches of knowledge which are directly connected with religion.

As for other types of knowledge they hold the view that it is up to the community to decide which of them are essential for the sustenance and welfare of the community.

We believe that there can be no restriction on the acquisition of knowledge, and, if there were any limitations of this kind, our Holy Prophet (SAW) would have mentioned them.

We do not approve the classification of sciences into "religious" and "non-religious". As the Martyr Professor Murteda Mutahhari has rightly pointed out, such classifications may entail the misconception that the "nonreligious" sciences are alien to Islam, and this seems incompatible with the universality of Islam. The religion which claims to bestow full felicity upon mankind. A religion that considers itself self-sufficing cannot estrange itself from the issues which play a vital role in securing welfare and independence for the Islamic society. According to the late Mutahhari:

"Islam's comprehensiveness and finality as a religion demands that every field of knowledge that is beneficial for an Islamic society be regarded as a part and parcel of the 'religious sciences'"

Some Quranic verses and the Prophet's traditions are explicit in pointing out that knowledge does not mean only learning the principles and laws of the religion.

Holy Quran verse:

And certainly We gave knowledge to Dawood and Sulaiman, and they both said: Praise be to Allah, Who has made us to excel many of His believing servants. And Sulaiman was Dawood's heir, and he said: O men! we have been taught the language of birds, and we have been given all things; most surely this is manifest grace. (27:15-16)

We see that Sulaiman (AS) considers knowing the language of birds as a divine blessing or grace.

Holy Prophet (SAW) sayings:

Seek knowledge by even going to China, for seeking knowledge is incumbent on every Muslim.

Wisdom is the believer's lost property therefore, wherever he finds it, he deserves more than anyone else to have it.

Imam ali (AS) sayings:

Wisdom is the lost property of believers, then seek it even if it be with polytheists, because you deserve to have it more than they do.

Grasp wisdom from whoever offers it to you, see what is said not who Says it.

All these sayings indicate that acquisition of knowledge is not confined to learning the principles and laws of religion, because it is quite obvious that China in those days was not the center of theological studies, but it was famous for its industry. Moreover, it is clear that the laws and principles of Islam could not be learnt from atheists or polytheists.

Another reason for believing that 'desirable' knowledge is not confined to theological studies or the Shari'ah laws dealing with permissible and forbidden is the invaluable heritage itself left by Muslim scholars of the first few centuries after Hijrah.

It is also confirmed by contemporary historians that Muslim scholars have been the torch bearers of science for many centuries, and their works were used as text books in Europe for several hundred years.

In fact, a major reason why Muslim scholars assimilated the scientific heritage of other nations was that they did not see any conflict between the goals of science and religion, and were convinced that both religion and science aimed to demonstrate the unity of nature which in turn is an indication of the Unity of its Creator. It was for this very reason that theology and rational and physical sciences made up a conjoint discipline to be taught in theological schools and mosques.

Hence we may conclude that the word Ilm as it occurs in the Quran and Sunnah appears in its generic sense rather than referring exclusively to religious studies. On this ground it can be said Islam has only discourage Muslims from preoccupying themselves with any pursuit of such branches of knowledge whose harm is greater than their benefit (like magic and sorcery and games of chance used for gambling).

The relevant sayings of the Prophet (SAW) may be noted:

The best fields of knowledge are those which bring benefit.

O God! Benefit me through knowledge that You have bestowed on me, teach me whatever would benefit me, and increase my knowledge.

Imam Ali (AS) is related as having said:

There is no good in knowledge which does not benefit.

Knowledge is too immense in scope for anyone to be able to learn all of it. So learn from each science its useful parts.

There is no division of opinion on the necessity of acquiring knowledge relevant to religious studies. Accordingly, we shall abstain from any further discussion of the subject. Instead, it is worthwhile to concentrate on the question of necessity of learning other sciences in the view of the Quran and Sunnah.