Fatimah

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For other people of the same name, see Fatima (name).

A series of articles on

Fatimah

Life Family tree Fatimah marital life Descendants Succession to Muhammad Fadak Book of Fatimah Umar at Fatimah's house

Perspectives Shi'a List of Shi'a titles for Fatima Zahra The Fourteen Infallibles

Fatimah (Arabic:

; fimah; pronounced /ftma/; born c. 605[1][2] or 615[3] d. 633) was a daughter

ofMuhammad and Khadijah, wife of Ali and mother of Hasan and Husain, and one of the five members of Ahl al-Bayt.[1][2] She became the object of great veneration by all Muslims, because she lived closest to her father and supported him in his difficulties and because of historical importance of her husband and her two sons, and

that she is the only member of Muhammad's family that gave him descendants, numerously spread through the Islamic world.[1] She was involved in three significant political actions, each recorded in almost all sources. First, after the conquest of Mecca, she refused her protection to Abu Sufian; Second, after Muhammad's death, she courageously defended Alis cause, fiercely opposed the election of Abu Bakr, and had violent disputes with him and particularly with Umar; Third, she laid claim to the property rights of her father and challenged Abu Bakrs categorical refusal to cede them, particularly Fadak and a share in the produce of Khaybar.[4] She died a few months after her father's death, and was buried in Jannat Al-Baqi', but the exact location of her grave is unknown. Most Shia Muslims believe that she died as a result of her injury caused by Umar, incurred while defending Ali against Abu Bakr.[1]

Contents
[hide]

1 Birth 2 Titles 3 Early life 4 Marriage 5 Life before the death of Muhammad

o o o

5.1 Poverty 5.2 Marriage Relationship 5.3 On the battlefield

6 Fatimah in the Quran 7 Life after the death of Muhammad

o o

7.1 Caliphate of Abu Bakr 7.2 Inheritance

8 Death 9 Descendants 10 Views

10.1 Shia view

11 See also 12 Notes 13 References

o o o

13.1 Primary Sources 13.2 Books and journals 13.3 Encyclopedias

14 External links

14.1 Shia sources

[edit]Birth
See also: Genealogy of Khadijah's daughters Fatimah was born in Mecca to Khadija, the first wife of Muhammad. There are differences of opinion on the exact date of her birth (605 or 615), but the widely accepted view is that she was born five years before the first Qur'anic revelations, during the time of the rebuilding of the Kaaba in 605,[5][6][7] although this does imply

she was over 18 at the time of her marriage, which was unusual in Arabia.[1] Shia sources, however, state that she was born either two or five years after the first Qur'anic revelations,[3] but that timeline would imply her mother was over fifty at the time of her birth.[1] Fatimah as believed by Sunnis is the fourth of Muhammad's daughters after Zaynab, Ruqayya, and Umm Kulthum.[1] While according to Shi'a scholars, Fatimah was Muhammad's only biological daughter,[8][9] they further claimed, Ruqayyah and Umm Kulthum are actually, being the daughters of Hala, the sister of Khadijah, who were adopted by Muhammad and Khadijah at her death. A strong reason given by the Shi'a scholars for this belief is the event of (mubahala) mentioned in the Quran, in which there is no reference of the presence of any other female apart from Fatimah, however Sunnis accept that Muhammad had four daughters all from Khadijah.[10]

[edit]Titles

Arabic calligraphy readingFatimah az-Zahra

See also: List of Shi'a titles for Fatima Zahra Fatimah is given many titles by Muslims to show their admiration of her moral and physical characteristics. The most used title is "al-Zahra", meaning "the shining one", and she is commonly referred to as Fatimah Zahra.[2][11] She was also known as Ummu Abeeha (Mother of her Father) and "al-Batul" (the chaste and pure one) as she spent much of her time in prayer, reciting the Qur'an and in other acts of worship.[2]

[edit]Early

life

Following the birth of Fatimah, she was personally nursed, contrary to local customs where the newborn were sent to "wet nurses" in surrounding villages.[12] She spent her early youth under the care of her parents in Mecca in the shadow of the tribulations suffered by her father at the hands of the Quraysh. [1] According to tradition, on one occasion while Muhammad was performing the salah (prayer) in the Kaaba, Amr ibn Hishm (Abu Jahl) and his men poured camel placenta over him. Fatimah, upon hearing the news, rushed to her father and wiped away the filth while scolding the men.[1][13]

Following the death of her mother, Fatimah was overcome by sorrow and found it very difficult to come to terms with her death. She was consoled by her father, who informed her that he had received word from angel Gabriel that God had built for her a palace in paradise.[1]

[edit]Marriage

[hide]

Part of a series on

Sha Islam
Beliefs and practices

Monotheism Holy Books Prophethood Succession to Muhammad Imamate of the Family Angels Judgement Day Mourning of Muharram Intercession Ismah The Occultation Clergy

Views

The Qur'an Sahaba

Holy days

Ashura Arba'een Mawlid Eid ul-Fitr Eid al-Adha Eid al-Ghadeer Eid al-Mubahila

History

Twelver Two things Isml Zaidi The verse of purification Mubahala Two things Khumm Fatimah's house First Fitna Second Fitna The Battle of Karbala Persecution

Ahl al-Kisa

Muhammad Ali Fatimah Hasan Hussein

List of Shia companions

Holy ladies

Fatimah Khadijah Zaynab bint Ali Fatimah bint al-Hasan Sukayna bint Husayn Rubab Shahrbanu Nijmah Ftimah bint Ms Hakimah Khtn Narjis Fatimah bint Asad Farwah bint al-Qasim

Many of Muhammad's companions asked for Fatimah's hand in marriage, including Abu Bakr and Umar. Muhammad turned them all down, saying that he was awaiting a sign of her destiny.[1] Ali, Muhammad's cousin, also had a desire to marry Fatimah but did not have the courage to approach Muhammad due to his (Ali's)

poverty. Even when he mustered up the courage and went to see Muhammad, he could not vocalise his intention but remained silent. Muhammad understood the reason for his being there and prompted Ali to confirm that he had come to seek Fatimah in marriage. He suggested that Ali had a shield, which if sold, would provide sufficient money to pay the bridal gift (mahr).[1][2] Muhammad put forward the proposal from Ali to Fatimah, who remained silent and did not protest, which Muhammad took to be a sign of affirmation and consent.[1][14] The actual date of the marriage is unclear, but it most likely took place in 623, the second year of the hijra, although some sources say it was in 622. The age of Fatimah is reported to have been 9 or 19 (due to differences of opinion on the exact date of her birth i.e. 605 or 615) at the time of her marriage while Ali was between 21 and 25.[1][2][3] Muhammad told Ali that he had been ordered by God to give his daughter Fatimah to Ali in marriage.[15] Muhammad said to Fatimah: "I have married you to the dearest of my family to me."[2] Ali sold his shield to raise the money needed for the wedding, as suggested by Muhammad.[1] However, Uthman ibn Affan, to whom the shield was sold, gave it back to Ali saying it was his wedding gift to Ali and Fatimah.[2] Muhammad himself performed the wedding ceremony and two of his wives, Aishaand Umm Salama, prepared the wedding feast with dates, figs, sheep and other food donated by various members of the Medinan community.[1] According to Hossein Nasr, their marriage possesses a special spiritual significance for all Muslims because it is seen as the marriage between the greatest saintly figures surrounding Muhammad.[15] Their marriage lasted about ten years and ended when Fatimah died. Although polygyny is permitted by Islam, Ali did not marry another woman while Fatimah was alive.[15]

[edit]Life

before the death of Muhammad

Main article: Fatimah marital life

[edit]Poverty
After her marriage to Ali, the wedded couple led a life of abject poverty in contrast to her sisters who were all married to wealthy individuals.[2] Ali had built a house not too far from Muhammad's residence where he lived with Fatimah. However, due to Fatimah's desire to be closer to her father, a Medinan (Haritha bin al-Numan) donated his own house to them.[1] At the beginning they were extremely poor. For several years after her marriage, she did all of the work by herself. The shoulder on which she carried pitchers of water from the well was swollen and the hand with which she worked the handmill to grind corn where often covered with blisters.[16] Fatimah vouched to take care of the household work, make dough, bake bread, and clean the house; in return, Ali vouched to take care of the outside work such as gathering firewood, and bringing food.[17] Ali worked to irrigate other peoples lands by drawing water from the wells which caused him to complain of chest pains.[2] Their circumstances were akin to many of the Muslims at the time and only improved following the Battle of Khaybar when the produce of

Khaybar was distributed among the poor. When the economic situations of the Muslims become better, Fatimah gained some maids but treated them like her family and performed the house duties with them. [1] Another reference to their simple life comes to us from the Tasbih of Fatimah, a divine formula that was first given to Fatimah when she asked her father for a kaneez (servant girl) in order to help her with household chores. Her father asked her if she would like a gift instead that was better than a servant and worth more than everything in the world. Upon her ready agreement, he told her to recite at the end of every prayer the Great Exaltation, Allahu Akbar 34 times, the Statement of Absolute Gratitude, Alhamdulillah 33 times and the Invocation of Divine Glory, Subhan'Allah 33 times, totalling 100. This collective prayer is called the Tasbih of Fatima.[18]

[edit]Marriage

Relationship

An indication of their special relationship is found in the fact that Ali never married another woman as long as Fatima was alive. Sunni sources explain this curiosity in a tradition in which Ali asks for Abu Jahl's daughter in marriage, but the Prophet does not allow him to marry her because it would upset Fatima. The three most popular versions of this tradition are related by al-Miswar b. Makhrama, a Companion who was about nine

years old when the Prophet died.[19] On one occasion, a member of the house of Hisham ibn alMughirah proposed that Ali marry a woman from their clan. Ali did not immediately reject the proposal and when word reached Muhammad he is reported to have said, "Fatima is a part of me and whoever offends her offends me."[20] Muhammad re-iterated his affection for Fatimah when she was made aware that Ali had proposed to a daughter of Abu Jahl. From the pulpitMuhammad pronounced, "she is indeed a part of me" and that Ali would have to first divorce Fatimah before the marriage could go ahead. According to Denise L. Soufi, the purpose of the narration -in which Ali asks for Abu Jahl's daughter's hand- is to denigrate Ali or to establish the Sunni orthodoxy that the fourth Khalif, i.e. Ali, is lower in rank than the earlier ones.[21]

Ali was given the name of Abu Turab (the man of dust) by Muhammad. Although some sources explain this by linking it to the disputes with Fatimah where, instead of arguing with Fatimah, Ali would go and put dust on his head.[22], other sources such as Ibn Hisham and Musnad Ahmad ibn Hanbal say this name was given to Ali before marriage.[23]

According to the Encyclopedia of Islam, Fatimah had occasional disputes with her husband and often sought the intersession of her father who showed signs of great satisfaction upon reconciling the couple's differences. Denise L. Soufi on the other hand finds such tradition as "mere a narrative device to prais Ali". For example she says: ((...her complaints about Ali elicit high praise from the Prophet for him. In fact, whenever Fatima has any troubles or worries in her life, it is usually praise for Ali which is used to comfort her.)) In her view, these traditions are kept for the purpose of the Sunni-Shia debate over the Caliphate, even though they are in contrast with what she describes the Shia picture of the marriage to be "harmonious and divinely ordained".[24]

Shia acknowledge the saying of Muhammad, "Fatimah is a part of me and whoever offends her offends me", however the context of the reporting in reference to Ali is disputed. "Among the many fabricated stories told against Imam Ali was that he had asked for Abu Jahl's (the chief of infidels) daughter's hand in marriage. When this news reached Fatimah (A), she rushed to her father who found out the falsity of the story."[25] Shia say this statement was used by Fatimah herself when she spoke to Abu Bakr and Umar, stating that they had both displeased her.[26]

[edit]On

the battlefield

Following the Battle of Uhud, Fatimah tended to the wounds of her father and husband, and took it upon herself to regularly visit the graves of all those who died in the battle and pray for them. Fatimah, along with her husband, was also called upon by Abu Sufyan to intercede on his behalf with Muhammad while attempting to make amends following the violation of the Treaty of Hudaybiyyah. Abu Sufyan also asked for Fatimah's protection when she went to Mecca while it was under occupation which she refused under instruction from her father.[1]

[edit]Fatimah

in the Quran

See also: Ahl al-Bayt Some verses in the Qur'an are associated to Fatimah and her household by classical exegetes, although she is not mentioned by name. According to J. D. McAuliffe, two of the most important verses include the verse of purification, which is the 33rd ayah in sura al-Ahzab[27]and the 61st ayah in sura Al-i-Imran.[28][29] In the first verse, the phrase "people of the house" (ahl al-bayt) is ordinarily understood to consist of Muhammad, Fatimah, her husband Ali and their two sons (al-Tabari in his exegesis also mentions a tradition that interprets "people of the house" as Muhammad's wives; for Ibn al-Jawzi, the order of these options is reversed).[29] The second verse refers to an episode in which Muhammad proposed an ordeal of mutual adjuration (mubahala) to a delegation of Christians. Fatimah, according to the "occasion for the revelation" of this verse, was among those offered by Muhammad as witnesses and guarantors.[29] Muslim exegesis of the Qur'anic verse 3:42, links the praise of Mary, the mother of Jesus, with that of Fatimah based on a quote attributed to Muhammad that lists the outstanding women of all time as Mary, Asiya (the wife of Pharaoh), Khadija and Fatimah (the all Muslim commentaries insists upon the absolute superiority of Fatimah).[29]

[edit]Life

after the death of Muhammad

Location of grave of Fatema (marked *) and others at J.Baqi, Medina

grave of Fatema(single front one) and others at J.Baqi,Medina

[edit]Caliphate

of Abu Bakr

Main article: Succession to Muhammad

See also: Umar at Fatimah's house For the few months that she survived following the death of her father, Fatimah found herself indirectly at the center of political disunity. Differing accounts of the events surrounding the commencement of the caliphate exist which were the cause of the Shia and Sunni split. According to the Sunnis the majority of Muslims at the time of Muhammed's death favoured Abu Bakr as the Caliph while a portion of the population supported Fatimah's husband, Ali.[1] Following his selection to the caliphate after a meeting in Saqifah, Abu Bakr and Umar with a few other companions headed to Fatimah's house to obtain homage from Ali and his supporters who had gathered there. Then Umar threatened to set the house on fire unless they came out and swore allegiance with Abu Bakr.[30] There isn't consensus among the sources about what happened next. According to the Encyclopaedia of Islam, some Shia sources say that upon seeing them, Ali came out with his sword drawn but Umar, Abu Bakar and their companions returned without any allegiance on the hand of Abu Baker.Ali did not accept or reject Abu Bakar's Khilafat and also helped him in solving may state problems. According to Denise L. Soufi: ((...traditions discussing her involvement in the events which took place after the death of the Prophet seem to contain some truth despite their partisan biases. This is due to the fact that the Sunnis were unable to completely suppress what was so obviously detrimental to their reconstruction of religious history: namely, that Fatima quarreled with abu Bakr over his seizure of the caliphate and the Prophet's properties, that she never forgave hime for his actions and that ther death was kept secret for some time, probably at her request, in order to prevent him from presiding over her funeral rites. What is ironic is that this small window into the character of Fatima has been downplayed or ignored by Sunnis and inflated and overemphasized by Shiis...))
[31]

Shia historians hold that Umar called for Ali and his men to come out and swear allegiance to Abu Bakr. When they did not, Umar broke in, resulting in Fatimah's ribs being broken by being pressed between the door and the wall causing her to miscarry Muhsin which led to her eventual death.[32][33] Another version of the events says that Umar sent a force led by his slave-boy Qunfud to Fatimah's house instructing them to bring Ali to the mosque. Arriving at the house, Qunfud requested permission to enter, which was refused by Ali causing Qunfud to return to Abu Bakr and Umar and relate the events, who instructed them to go back and enter the house by force if necessary. Qunfud and his men returned but were this time refused permission by Fatimah which caused Qunfud to send his men back to Abu Bakr and Umar for further instructions who told them to burn the house down if necessary in order to bring Ali to them.[1][32][33]

[edit]Inheritance

This section needs additional citations for verification. Please help improve this article by adding citations to reliable sources. Unsourced material may be challenged and removed. (April 2012)

Main article: Fadak After the death of her father, Fatimah approached Abu Bakr and asked him to relinquish her share of the inheritance from Muhammad's estate. Fatimah expected the land of Fadak (situated 30 mi (48 km) from Medina[34]) and a share of Khaybar would be passed onto her as part of her inheritance. However, Abu Bakr rejected her request citing a narration where Muhammad stated that prophets do not leave behind inheritance and that all their possessions become sadaqah to be used for charity. Fatimah was upset at this flat refusal by Abu Bakr and did not speak to him until her death (however some Sunni sources claim she had reconciled her differences with Abu Bakr before she died).[1] Shias contend that Fadak had been gifted to Fatimah by Muhammad and Abu Bakr was wrong in not allowing her to take possession of it. [35] In the hadith collected by Muhammad al-Bukhari Aisha stated the following; (mother of the believers) After the death of Allah's Apostle Fatimah the daughter of Allah's Apostle asked Abu Bakr As-Siddiq to give her, her share of inheritance from what Allah's Apostle had left of the Fai (i.e. booty gained without fighting) which Allah had given him. Abu Bakr said to her, "Allah's Apostle said, 'Our property will not be inherited, whatever we (i.e. prophets) leave is Sadaqa (to be used for charity)." Fatimah, the daughter of Allah's Apostle got angry and stopped speaking to Abu Bakr, and continued assuming that attitude till she died. Fatimah remained alive for six months after the death of Allah's Apostle. Muhammad al-Bukhari, Sahih al-Bukhari, Book 53, One-fifth of Booty to the Cause of Allah (Khumus)[36] According to the one of the famous scholars, "Kitab al-Tabaqat al-Kabir, (Book of the Major Classes), Volume 2, by Ibn Sad, pages 391394 Fatimah asked Abu Bakr, "When you die who will inherit you?" He replied, "My children and relatives." She said, "What is the justification of your becoming inheritor of the Prophet keeping us away?" He replied, "O daughter of the Apostle of Allah! I did not inherit your fathers land, gold, silver, slave, or property. She said, "The share of Allah (Khums i.e. one-fifth) which He has allotted to us and which is only our share is in your hands." Thereupon he replied, "I heard the Apostle of Allah saying, "It is the food that Allah makes me eat. When I die it will be distributed among the Muslims" (page 392). Abu Bakr said, "Verily, the Apostle of Allah said, "We do not leave inheritance, what we leave goes into sadaqah. Verily, the members of Muhammads family will get provision from this money. By Allah! I shall not change the distribution of the sadaqah of the Apostle of Allah from what it was in the time of Apostle of Allah. I shall continue to spend them under the same heads as the Apostle of Allah was spending. So Abu Bakr refused to give anything to Fatimah. Consequently

Fatimah became angry with Abu Bakr and left him. She did not talk with him till she died. She lived six months after the Apostle of Allah. (page 392) Fatimah came to Abu Bakr and demanded her share in the inheritance. Al-Abbas came to him and demanded his share in the inheritance. Ali came with them. Thereupon Abu Bakr said, "The Apostle of Allah said, "We leave no inheritance, what we leave behind us is sadaqah." I shall make provisions for those for whom the Prophet had made." On this Ali said, "Sulayman (Solomon) inherited Dawud (David), and Zakariya said, He may be my heir and the heir of the children of Yaqab (Zachariah and John the Baptist)". Abu Bakr said, "This is as this is. By Allah! You know it as I know." Thereupon Ali said, "This is the Book of Allah that speaks." Then they became quiet and retired. (page 393).

[edit]Death
Following the farewell pilgrimage, Muhammad summoned Fatimah and informed her that he would be dying soon but also informed her that she would be the first of his household to join him. [1][2] Some days after this discussion, Muhammad died, following which Fatimah was grief stricken and remained so for the remainder of her life until she died less than six months later, in the month of Ramadhan.[2] Sunnisbelieve that Fatimah reconciled her differences with Abu Bakr prior to her death although the Shia Muslims believe in her anger with him until her death.[1][7] There are two distinct views on the manner of her death between the Shias and Sunnis. The Sunnis state that on the morning of her death, she took a bath, put on new clothes and lay down in bed. She asked for Ali and informed him that her time to die was very close. Upon hearing this news, Ali began to cry but was consoled by Fatimah who asked him to look after her two sons and for him to bury her without ceremony. After her death, Ali followed her wishes and buried her without informing the Medinan people. [2] Shias, however, maintain that Fatimah died as a result of injuries sustained after her house was raided by Umar ibn al-Khattab who burnt the house and stomed her house by pushing the door to the farthest extent, cracking her rib-cage whilst she was pregnant. Note that this accident also has been affirmed by the Sufi (nagina mosque order) scholar Maulana Shibli's famous book Al-Farook, but he has described the other reasons for this incident as well.[37][38][39][40] Umar not only murdered her in the process but her unborn child, Mohsen, who was miscarried shortly thereafter as a direct result of Umar's attack.[39] Muhammad appeared in a dream and informed Fatimah that she would be passing away the next day. Fatimah informed her husband Ali of her impending death, and asked him not to allow the oppressors to be involved in her ceremonial prayers janazah (prayer performed in congregation after the death of a Muslim) or take part in the burial.[41] Some sources say, the next day when she died, her two sons were the first family members to learn of her death and immediately proceeded to the mosque to inform their father who, upon hearing the news, fell unconscious. When he regained consciousness, Ali, according to Fatimah's wishes, performed the janazah and

buried her during the night on 3rd Jumada al-Thani 11 AH (632) making out three other false graves to ensure her real grave could not be identified. With him were his family and a few of his close companions. [42]

[edit]Descendants
See also: Descendants of Ali ibn Abi Talib Fatimah was survived by two sons, Hasan and Husayn, and two daughters, Zaynab and Umm Kulthum.[1] Controversy surrounds the fate of her third son, Muhsin. Shias say that she miscarried following an attack on her house by Abu Bakr and Umar,[43] while Sunnis insist that Muhsin died in his infancy of natural causes.[12] Modern descendants of Muhammad trace their lineage exclusively through Fatimah, as she was the only surviving child of Muhammad. Muhammad had no sons who reached adulthood.[44] Fatimah's descendants are given the honorific titles Sayyid (meaning lord or sir), Sharif (meaning noble), and respected by both Sunni and Shi'a, though the Shi'as place much more emphasis and value on the distinction.[45][46]

[edit]Views
Muslims regard Fatimah as a loving and devoted daughter, mother, wife, a sincere Muslim, and an exemplar for women.[47][48] It is believed that she was very close to her father and her distinction from other women is mentioned in many hadith.[49] After Khadijah, Muslims regard Fatimah as the most significant historical figure, considered to be the leader (Arabic: Sayyidih) of all women in this world and inParadise.[47][50][51] It is because of her moral purity that she occupies an analogous position in Islam to that Mary occupies in Christianity. She was the first wife of Ali, whom Sunnis consider the fourth Rashidun caliph and Shias consider the first infallible Imamah, the mother of the second and third Imams, and the ancestor of all the succeeding Imams; indeed, the Fatimid Caliphate is named after her.[52]

[edit]Shia

view

Main article: Shi'a view of Fatimah See also: The Fourteen Infallibles and Fatimid Fatimah, regarded as "the Mother of the Imams", plays a special role in Shia piety. She has a unique status as Muhammad's only surviving child, the wife of Ali, their first Imam, and the mother of Hasan and Husayn. Fatimid Caliphate/ Imamate is based on her name. Fatimid faith continue further in Ismaili/Bohras (refer Tree on right). She is believed to have been immaculate, sinless and a pattern for Muslim women. Although leading a life of poverty, the Shia tradition emphasizes her compassion and sharing of whatever she had with others.[53]

According to Mahmoud Ayoub, the two main images of Fatimah within the Shia tradition is that of "Eternal Weeper" and "the Judge in the hereafter".[54] According to Shia tradition, the suffering and death of Fatimah was the first tragedy of Islam. She spent her last days mourning at the death of her father. Fatimah eternally weeps at the death of her two sons, who were murdered by the Umayyads. Shias believe they share in Fatimah's suffering by weeping for her sorrows. The tears of the faithful is also believed to console Fatimah.[55] Shias hold that Fatimah will play a redemptive role as the mistress of the day of judgment in the hereafter as a reward for her suffering in this world.[56]

[edit]See

also

Book of Fatimah Fatima the Gracious Genealogy of Khadijah's daughters

[edit]Notes
a b c d e f g h i j k l m n o p q r s t u v w x y a b c d e f g h i j k l m

1. 2.

^ ^

"Fatimah",Encyclopaedia of Islam. Brill Online.

Fatimah bint Muhammad. Muslim Students' Association (West) Compendium of Muslim

Texts. 3. 4. 5. 6. 7. 8. 9. ^
a b c

Ordoni (1990) pp.42-45

^ "Fatema". Encyclopedia Iranica. ^ Parsa, 2006, pp. 814 ^ MSN Encarta article on Fatimah ^
a b

Encyclopdia Britannica

^ Al-Tijani in his The Shi'ah are (the real) Ahl al-Sunnah on Al-Islam.org note 274 ^ Ordoni (1990) p. 32

10. ^ Template:Ordoni 11. ^ Amin. Vol. 4. p.98 12. ^

a b

Ghadanfar, p?

13. ^ Amin. Vol. 4. p.99 14. ^ Amin. Vol. 4. p. 100 15. ^

a b c

Nasr, Seyyed Hossein. "Ali". Encyclopdia Britannica Online. Encyclopdia Britannica, Inc..

Retrieved 2008-10-12. 16. ^ Ashraf (2005), pp.42-43 17. ^ Ordoni (1990), p.140 18. ^ Tasbih-e-Fatima

19. ^ Denise L. Soufi, "The Image of Fatima in Classical Muslim Thought," PhD dissertation, Princeton, 1997, p. 51-52 20. ^ al-Baldhur , Ansb, i, 4 3; Tirmidh , ii, 319, etc. From "Fatimah", Encyclopaedia of Islam. Brill Online 21. ^ Denise L. Soufi, "The Image of Fatima in Classical Muslim Thought," PhD dissertation, Princeton, 1997, p. 52 22. ^ Amad b. anbal, Musnad, Cairo 1313, iv, 32 ; Bukhr , ed. Krehl, ii, 44 , etc From "Fatimah", Encyclopaedia of Islam. Brill Online 23. ^ Farsi text can be accessed thru the provided link ] [ 24. ^ Denise L. Soufi, "The Image of Fatima in Classical Muslim Thought," PhD dissertation, Princeton, 1997, pp. 64-65, p. 202 25. ^ - Fatimah ['a] The Gracious by Abu Muhammad Ordoni Published by: Ansariyan Publications Qum, The Islamic Republic of Iran 26. ^ ibn Qutayba, Abu Muhammad. Al-Imama wa-al-siyasa. 1. Dar ul-marifa. pp. 14. al-Qurashi, Baqir (2006). The Life of Fatimah az-Zahra. Ansariyan Publications. pp. 240241. Ordoni, Abu-Muhammad (1992). "52". Fatima the Gracious. Ansariyan Publications. pp. 255. 27. ^ 28. ^ 29. ^
[33:33] [3:61] a b c d

Encyclopedia of the Qur'an, Fatima

30. ^ Madelung, 1997, p. 43 31. ^ Denise L. Soufi, "The Image of Fatima in Classical Muslim Thought," PhD dissertation, Princeton, 1997, p. 206 32. ^ 33. ^
a b a b

Ordoni, Abu-Muhammad (1992). "47". Fatima the Gracious. Ansariyan Publications. pp. 205207. al-Qurashi, Baqir (2006). The Life of Fatimah az-Zahra. Ansariyan Publications. pp. 217220.

34. ^ Imam Malik's Muwatta, Book 41, Number 41.2.13 35. ^ Amin. Vol. 4. p.101 36. ^ Bukhari, Sahih al-Bukhari, 4:53:325 37. ^ http://www.youtube.com/watch?v=-IEB13E9NuE 38. ^ http://muxlim.com/blogs/salvation2010/how-was-fatima-sa-killed/ 39. ^
a b

http://www.almujtaba.com/articles/3/000988.html

40. ^ http://www.alhsa.org/forum/showthread.php?t=173863 41. ^ Ordoni, Abu-Muhammad (1992). "54". Fatima the Gracious. Ansariyan Publications. p. 261. 42. ^ Amin. Vol. 4. p.103 43. ^ Ordoni, Abu-Muhammad. "47". Fatima the Gracious. pp. 206.

44. ^ Armstrong (1993) p.? 45. ^ Nasr, Seyyed Hossein (2007). "Ali". Encyclopdia Britannica Online. 46. ^ "Sayyid". Encyclopdia Britannica Online. 2007. Retrieved 2007-12-01. 47. ^
a b

Sahih al-Bukhari, 4:56:819

48. ^ Ordoni (1990) p.? 49. ^ Sahih al-Bukhari, 5:57:111 50. ^ Ordoni (1990) p.117 51. ^ Tahir-ul-Qadri (2006), pp.19-24 52. ^ Esposito (1999) p.? 53. ^ John Esposito (1998), p.112 54. ^ Ayoub (1978), p.40, 19 55. ^ Ayoub (1978), p.4546 56. ^ Ayoub (1978), p.19

[edit]References [edit]Primary

Sources

Al-Bukhari, Muhammad. Sahih al-Bukhari, Book 4, 5, 8. Al-Tabari, Muhammad ibn Jarir (1987 to 1996). History of the Prophets and Kings, V.2. SUNY Press. Ibn Hisham, Abdul Malik (1955). Al-Seerah Al-Nabaweyah ( Biography of the Prophet). Mustafa Al Babi Al Halabi (Egypt). (In Arabic)

[edit]Books

and journals

Armstrong, Karen (1993). Muhammad: A Biography of the Prophet. San Francisco: Harper. ISBN 0-06250886-5.

Ashraf, Shahid (2005). Encyclopedia of Holy Prophet and Companions. Anmol Publications PVT. LTD.. ISBN 81-261-1940-3.

Ayoub, Mahmoud (1978). Redemptive Suffering in Islam: A Study of the Devotional Aspects of (Ashura) in Twelver Shi'Ism.

Esposito, John (1990). Oxford History of Islam. Oxford University Press. ISBN 978-0-19-510799-9. Esposito, John (1998). Islam: The Straight Path (3rd ed.). Oxford University Press. ISBN 978-0-19511234-4.

Fadlullah, Sayyid Muhammad Husayn. Fatimah al-Ma`sumah (as): a role model for men and women. London: Al-Bakir Cultural & Social Centre.

Ghadanfar, Mahmood Ahmad. Great Women of Islam. Darussalam. ISBN 9960-897-27-3.

Madelung, Wilferd (1997). The Succession to Muhammad: A Study of the Early Caliphate. Cambridge University Press. ISBN 0-521-64696-0.

Ordoni, Abu Muhammad; Muhammad Kazim Qazwini (1992). Fatima the Gracious. Ansariyan Publications. ISBN B000BWQ7N6.

Parsa, Forough (

( ) 2006). "Fatima Zahra Salaamullah Alayha in the works of Orientalists" (

") .Nashr-e Dnesh 22 (1). 0259-9090. (In Persian)

Tahir-ul-Qadri, Muhammad (2006). Virtues of Sayyedah Fatimah. Minhaj-ul-Quran Publications. ISBN 96932-0225-2.

[edit]Encyclopedias
Encyclopdia Britannica Online. Encyclopdia Britannica. Amin, Hassan (196873). Islamic Shi'ite Encyclopedia. Beirut: SLIM Press. Vacca, V. "Fima". In P.J. Bearman, Th. Bianquis, C.E. Bosworth, E. van Donzel and W.P. Heinrichs. Encyclopaedia of Islam Online. Brill Academic Publishers. ISSN 1573-3912.

MSN Encarta. McAuliffe, Jane Dammen et al., ed. (20012 ). "Fima". Encyclopaedia of the Qur'an 1st Edition, 5

vols. plus index. Leiden: Brill Publishers. ISBN 90-04-14743-8.

Encyclopdia Iranica. Center for Iranian Studies, Columbia University. ISBN 1-56859-050-4.

[edit]External

links
This article's use of external links may not follow Wikipedia's policies or guidelines. Please improve this article by removing excessive or inappropriate external links, and converting useful links where appropriate into footnote references. (September 2011)

Wikiquote has a collection of quotations related to: Ftimah

Fatimah by Jean Calmard, article at Enyclopaedia Iranica Article on Fatima az-Zahra ( )

[edit]Shia

sources

The Life of Fatimah Fatimah al-Ma`sumah (as): a role model for men and women by Mohammad Hussein Fadlallah The worlds most outstanding Lady: Fatima az-Zahra by Naser Makarem Shirazi Fatima is Fatima by Ali Shariati

Fatima (S.A) The Gracious by Abu Muhammad Ordoni

Sayyid
From Wikipedia, the free encyclopedia
(Redirected from Sayid)

Not to be confused with Said. For use as a given name, see Syed. Sayyid (pronounced [sjjd], or [sjjed], Arabic: ;meaning Mister; plural Sadah Arabic: , Sdah) is an honorific title, it denotes males accepted as descendants of the Islamic prophet Muhammad through his grandsons, Hasan ibn Ali and Husain ibn Ali, sons of the prophet's daughter Fatima Zahra and his son-inlaw Ali ibn Abi Talib.[1] Daughters of sayyids are given the titles Sayyida, Alawiyah, Syarifah, or Sharifah. Children of a Sayyida mother but a non-Sayyid father cannot be attributed the title of Sayyid, however they may claim the title Mirza for males or Mirziya for females. Sayyids are by definition a branch of the tribe of Banu Hashim, a clan from the tribe of Quraish that traces its lineage to Adnan and thence to the Prophet Ismael. In the Arab world, it is the equivalent of the English word "liege-lord" or "master" when referring to a descendant of Muhammad, as inSayyid John Smith.[2] This is the reason the word sidi (from the contracted form sayyid, 'my liege') is used in the Moroccan dialect of Arabic.[3]

[edit]References

1. 2.

^ Ho, Engseng. 2006. Graves of Tarim. University of California Press. Berkeley. p. 149 ^ Cleveland, W.L. & Bunton, M. (2009). A history of the modern middle east, 4th edition. Philadelphia, PA: Westview Press.

3.

^ People of India by Herbert Risely

Syed Sheikh Al-Hadi's House is a bungalow along Jelutong Main Road. It is the house of the renowned Muslim novelist and journalist, whose full name is Syed Sheikh bin Syed Ahmad Al-Hadi. Syed Sheikh AlHadi was born in 1867 in Kampung Hulu, Malacca. He moved to Penang to further his career in literature and journalism, and to advance the field of Islamic education. He founded the Madrasah Al-Mashoor, a Muslim-based school, in 1919 and established the Al-Imam magazine in 1906 and the AlIkhwan magazine in 1926. Both are written in the Jawi script. Syed Sheikh Al-Hadi also authored the novel Hikayat Faridah Hanom (1926) which became a bestseller among the Malay public. In 1919, Syed Sheikh Al-Hadi became the headmaster of the Islamic school Madrasatul Mashoor Al-Islamiyah, a leading Islamic education centre in Southeast Asia. He diead on 20 February, 1934, at the age of 67.

Syed Sheik Al-Hadi's house was bought over by vegetarian nuns who used it as a temple serving vegetarian meals to the public on the first and fifteenth of each lunar month.

Other Malay bungalows in George Town

Syed Alatas Mansion Segara Ninda Sheikh Al-Hadi's House Tunku Kudin House

Syed Syeikh al-Hadi, sasterawan progresif Melayu / Talib Samat

Bib ID Format Author Edition Description 1824087
Book

Talib Samat
Cet. 1. Kuala Lumpur : Dewan Bahasa dan Pustaka, Kementerian Pendidikan, Malaysia, 1992. viii, 205 p. : ill., maps ; 22 cm.

ISBN Series Summary Notes Subjects

9836223827 : Biografi pengarang Melayu Biography of Syed Syeikh al-Hadi, 1867-1934, Malaysian poet. Includes bibliographical references (p. 195-197) and index. Sheikh bin Ahmad Al-Hadi, - al-Syed, - 1867-1934. | Authors, Malay Biography. | Ulama - Malaysia - Biography.

Kenali tokoh berjasa / Talib Samat

Bib ID Format Author Edition Description 5036899
Book

Talib Samat
Cet. 1. Ampang, Selangor Darul Ehsan : Pekan Ilmu Publications, 2010-

v. <1> : ill. ; 22 cm. ISBN Summary 9789675106613 (v. 1) Biography of Malaysian prominent figures and their contribution to the nation. Notes Includes bibliographical references. In Malay. Subjects Also Titled Malaysia - Biography. Tokoh berjasa

Dennis Ignatius
~ Provoking discussion, dissent & debate on politics, diplomacy, human rights & civil society.

The silence of our friends

enators John McCain and Joe Liebermans recent visit to Malaysia did more harm than good. According to local media reports, Senators John McCain and Joe Lieberman, who came visiting recently, expressed their admiration for Malaysias democratic model and even went so far as to suggest that it might serve as a template for other Muslim countries. There was only the barest hint of reservation during their press conference when they made vague and passing references to foreign election observers and further democratic reforms. It may well be that they raised democracy and human rights issues with Prime Minister Najib Tun Razak and Foreign Minister Anifah Aman when they met in private but it is their public positions that are disturbing. First, though they must surely have learned from their meetings with the Leader of the Opposition and other civil society groups about the real and serious challenges to democracy in Malaysia, they chose not to reference these issues in their public comments.

Their silence concerning the deeply flawed electoral system, restrictions on the media, and on public gatherings and the absence of a lot of other democracy essentials is troubling. Unsurprisingly, the senators comments were immediately taken as American endorsement of both the governments reform agenda and Malaysias governance model. Their comments were even absurdly stretched to suggest that Malaysias political system might even be superior to that of the United States. Second, they saw the gleaming towers and shiny limousines and were understandably impressed. There is, after all, much to be impressed about Kuala Lumpur. To them it was probably a vindication of the free enterprise system at whose altar Americans love to blindly worship. Did they, however, also learn about the massive corruption, the system of crony capitalism and the exploitation and abuse of migrant labour that fester beneath the surface? If they had, they might have been more nuanced in their assessment. Thirdly, their comment that Malaysia could serve as a democratic model for other Muslim countries is both condescending and insulting. Malaysia is, at best, a quasi-democracy. Our democratic space is already diminishing rapidly as a result of increasing limitations on press freedom, free expression and public assembly. Is this the kind of system that should serve as a template for democracy in other Muslim countries? Are the senators suggesting that this is the best that we are capable of or that the world expects no more from Muslim countries? Why shouldnt all governments, east or west, secular or religious, developed or developing not be expected to live up to minimum standards of freedom, human rights and good governance? Whatever the honourable senators might think, they should know that the flawed political system that masquerades as democracy has been found wanting by the people of Malaysia; just ask the tens of thousands of people who thronged Merdeka Square in April. By endorsing this stunted quasi-democratic model and, indeed, promoting it as an example to the Muslim world, the senators did a great disservice to the struggle for freedom and democracy everywhere. The problem with all too many American leaders is that they tend to view everything through the prism of their own narrow interests. For so long as foreign rulers toe the

American line, buy American weapons and keep their markets open to American businessmen, they can do no wrong. American leaders get excited about freedom and democracy when it suits them but turn away when it is inconvenient. The principles and the ideals of their own constitution apparently are not heartfelt enough to be incontrovertible always and everywhere. At the height of the so-called war on terror, for example, US senators and congressmen regularly trooped to Putrajaya to praise the way the Mahathir Administration dealt with suspected Islamic terrorists via the Internal Security Act. One senator even lamented the absence of ISA-like legislation in other Asian countries. The fact that detention without trial is contrary to the most basic principles of justice and that it was used to silence critics was conveniently ignored. I recall, as well, a meeting with then Secretary of State Colin Powell in mid-2001 at the State Department in Washington, D.C. Much to the chagrin of our foreign minister, Powell began by taking us to task on human rights and anti-Semitism. However, to our ministers relief, Powell quickly shifted track and then excitedly went on to talk about the sale of the latest American fighter jets to Malaysia. It was immediately clear that he had raised the issue of human rights and anti-Semitism purely for the record, and without conviction. It was, of course, business as usual for the country that Ronald Reagan, in a fit of triumphalism, called a shining city upon a hill whose beacon light guides freedom-loving people everywhere. Martin Luther King Jr., a great and heroic American leader, once said, with reference to the struggle for civil rights in America, that in the end we will not remember the words of o ur enemies but the silence of our friends. The silence of Senators McCain and Lieberman concerning our struggle to build a better democracy in Malaysia is hugely disappointing. Worse still, their naive and ill-considered endorsement of Malaysias flawed and stunted governance model is a betrayal of the very ideals that America claims to champion across the world.
Sedutan ucapan Pengerusi Bulan Bahasa 2012, Encik Zaqy Mohamad, dalam sidang media Bulan Bahasa semalam.

SAYA yakin masyarakat akan terus menyokong Bulan Bahasa kali ini dalam usaha kita untuk memelihara dan memajukan lagi bahasa Melayu.

Sukacita saya maklumkan bahawa tema Bulan Bahasa tahun ini adalah Kukuhnya Nilai Eloklah Budi. Mengapa kita memilih tema ini? Tema ini bertujuan memberikan penekanan bahawa bahasa tidak harus dilihat daripada setakat aspek teknikal, aspek komunikasi atau pendidikan. Tetapi bahasa juga mencerminkan hati budi kita orang Melayu, nilai-nilai dan identiti kita. Cara-cara kita menggunakan bahasa, menyampaikan hasrat hati, melafazkan kata-kata yang penuh hormat, memaparkan nilai dan identiti kita. Kita lihat saja dalam pengamalan tradisi kita, contohnya adat meminang, pertunangan dan pernikahan. Kita gunakan tutur bicara yang halus, lembut penuh dengan santun dan kata-kata yang tersusun rapi. Kata-kata yang digunakan dan ucapan yang dilafazkan ternyata berbeza daripada bahasa harian. Rasa saling hormat-menghormati terpancar, dan ini melambangkan nilai dan budi yang harus kita pelihara. Kita dapat lihat dengan lenggang lenggok bahasa yang diucapkan serta pergerakan bahasa isyarat melalui mata, tangan dan pergerakan tubuh badan. Kesemuanya adalah nilai bahasa dan budi. Budi pekerti dan nilai murni seperti beralas walaupun dalam perbualan harian adalah satu warisan kita yang tidak harus kita abaikan, terutama dalam keadaan dunia yang bergerak pantas pada hari ini. Lantas, Bulan Bahasa kali ini memberikan tumpuan pada aspek nilai dan budi yang dapat diserap dengan kerapnya penggunaan bahasa Melayu yang bersantun, sesuai dengan ciri-ciri masyarakat Melayu yang mengutamakan adab ketika berbahasa. Nilai, budi dan bahasa merupakan elemen yang amat mesra bagai isi dengan kuku. Dengan amalan berbudi ketika berbahasa, kita akan mengambil kira perkataan yang kita pilih, dan cara menyampaikan maksud dengan tatatertib. Setiap kelakuan atau tindakan yang dilakukan berdasarkan nilai yang kita yakini atau percaya. Oleh itu, sewajarnya kita memperkukuhkan lagi nilai ini. Adat Melayu menganjurkan kita berbudi (berkelakuan baik) tidak kira masa dan tempat dan kepada sesiapa sekalipun. Budi yang elok menunjukkan seseorang itu mempunyai budi pekerti dan berhemah tinggi dalam tindakan mereka dengan keluarga, rakan dan masyarakat sekeliling mereka. Sungguhpun Inggeris menjadi bahasa utama di kalangan ramai anggota masyarakat kita, tentunya harapan kita mahu melihat bahasa Melayu tetap mewarnai masyarakat kita, dan caranya ialah jika kita dapat mengembangkan lagi menerusi pengukuhan nilai dan budi kita, lantas ia amat sesuai menjadi tema bulan bahasa tahun ini. Bahasa kita bukan milik pakar saja, atau digunakan oleh mereka yang mahir dan selesa menggunakannya. Ia adalah milik kita semua, kerana ia adalah warisan kita, jadi kita perlu meluaskan jangkauan untuk mempromosi bahasa Melayu sempena Bulan Bahasa seluas mungkin, termasuk di media sosial.

Saya juga berharap Bulan Bahasa tahun ini dapat memberi peluang kepada golongan muda yang kurang fasih berbahasa Melayu membina keyakinan dalam menggunakan seberapa boleh bahasa Melayu. Kami juga berharap masyarakat peniaga dan seluruh lapisan masyarakat dapat membantu kita menjayakan Bulan Bahasa tahun ini. Pelbagai individu dan kumpulan akan turut terlibat dalam Bulan Bahasa. Marilah kita sama-sama memberi kerjasama kepada mereka untuk menjayakan Bulan Bahasa ini, berserta ramai lagi sukarelawan yang aktif dan sedia membantu. Dengan acara ini sebagai wadah untuk mendekati pelbagai lapisan masyarakat, kami telah mengatur pelbagai program dan kegiatan untuk masyarakat, di kejiranan dan sebagainya. Bersamalah kita menyokong dan memajukan Bulan Bahasa 2012. Marilah kita mengajak masyarakat menggunakan bahasa Melayu sekerap yang boleh dalam setiap ruang dan peluang yang ada.
Across the world, blue-collar voters ally themselves with the political right even when it appears to be against their own interests. Is this because such parties often serve up a broader, more satisfying moral menu than the left?
Why on Earth would a working-class person ever vote for a conservative candidate? This question has obsessed the American left since Ronald Reagan first captured the votes of so many union members, farmers, urban Catholics and other relatively powerless people the so-called "Reagan Democrats". Isn't the Republican party the party of big business? Don't the Democrats stand up for the little guy, and try to redistribute the wealth downwards? Many commentators on the left have embraced some version of the duping hypothesis: the Republican party dupes people into voting against their economic interests by triggering outrage on cultural issues. "Vote for us and we'll protect the American flag!" say the Republicans. "We'll make English the official language of the United States! And most importantly, we'll prevent gay people from threatening your marriage when they marry! Along the way we'll cut taxes on the rich, cut benefits for the poor, and allow industries to dump their waste into your drinking water, but never mind that. Only we can protect you from gay, Spanish-speaking flag-burners!" One of the most robust findings in social psychology is that people find ways to believe whatever they want to believe. And the left really want to believe the duping hypothesis. It absolves them from blame and protects them from the need to look in the mirror or figure out what they stand for in the 21st century. Here's a more painful but ultimately constructive diagnosis, from the point of view of moral psychology: politics at the national level is more like religion than it is like shopping. It's more about a moral vision that unifies a nation and calls it to greatness than it is about self-interest or specific policies. In most countries, the right tends to see that more clearly than the left. In America the Republicans did the hard work of drafting their moral vision in the 1970s, and Ronald Reagan was their eloquent spokesman. Patriotism, social order, strong families, personal responsibility (not government safety nets) and free enterprise. Those are values, not government programmes. The Democrats, in contrast, have tried to win voters' hearts by promising to protect or expand programmes for elderly people, young people, students, poor people and the middle class. Vote for us and we'll use government to take care of everyone! But most Americans don't want to live in a nation based primarily on caring. That's what families are for.

One reason the left has such difficulty forging a lasting connection with voters is that the right has a built-in advantage conservatives have a broader moral palate than the liberals (as we call leftists in the US). Think about it this way: our tongues have taste buds that are responsive to five classes of chemicals, which we perceive as sweet, sour, salty, bitter, and savoury. Sweetness is generally the most appealing of the five tastes, but when it comes to a serious meal, most people want more than that. In the same way, you can think of the moral mind as being like a tongue that is sensitive to a variety of moral flavours. In my research with colleagues atYourMorals.org, we have identified six moral concerns as the best candidates for being the innate "taste buds" of the moral sense: care/harm, fairness/cheating, liberty/oppression, loyalty/betrayal, authority/subversion, and sanctity/degradation. Across many kinds of surveys, in the UK as well as in the USA, we find that people who self-identify as being on the left score higher on questions about care/harm. For example, how much would someone have to pay you to kick a dog in the head? Nobody wants to do this, but liberals say they would require more money than conservatives to cause harm to an innocent creature. But on matters relating to group loyalty, respect for authority and sanctity (treating things as sacred and untouchable, not only in the context of religion), it sometimes seems that liberals lack the moral taste buds, or at least, their moral "cuisine" makes less use of them. For example, according to our data, if you want to hire someone to criticise your nation on a radio show in another nation (loyalty), give the finger to his boss (authority), or sign a piece of paper stating one's willingness to sell his soul (sanctity), you can save a lot of money by posting a sign: "Conservatives need not apply." In America, it is these three moral foundations that underlie most of the "cultural" issues that, according to duping theorists, are used to distract voters from their self-interest. But are voters really voting against their self-interest when they vote for candidates who share their values? Loyalty, respect for authority and some degree of sanctification create a more binding social order that places some limits on individualism and egoism. As marriage rates plummet, and globalisation and rising diversity erodes the sense of common heritage within each nation, a lot of voters in many western nations find themselves hungering for conservative moral cuisine. Despite being in the wake of a financial crisis that if the duping theorists were correct should have buried the cultural issues and pulled most voters to the left, we are finding in America and many European nations a stronger shift to the right. When people fear the collapse of their society, they want order and national greatness, not a more nurturing government. Even on the two moral taste buds that both sides claim fairness and liberty the right can often outcook the left. The left typically thinks of equality as being central to fairness, and leftists are extremely sensitive about gross inequalities of outcome particularly when they correspond along racial or ethnic lines. But the broader meaning of fairness is really proportionality are people getting rewarded in proportion to the work they put into a common project? Equality of outcomes is only seen as fair by most people in the special case in which everyone has made equal contributions. The conservative media (such as the Daily Mail, or Fox News in the US) is much more sensitive to the presence of slackers and benefit cheats. They are very effective at stirring up outrage at the government for condoning cheating. Similarly for liberty. Americans and Britons all love liberty, yet when liberty and care conflict, the left is more likely to choose care. This is the crux of the US's monumental battle over Obama's healthcare plan. Can the federal government compel some people to buy a product (health insurance) in order to make a plan work that extends care to 30 million other people? The derogatory term "nanny state" is rarely used against the right (pastygate being perhaps an exception). Conservatives are more cautious about infringing on individual liberties (eg of gun owners in the US and small businessmen) in order to protect vulnerable populations (such as children, animals and immigrants).

In sum, the left has a tendency to place caring for the weak, sick and vulnerable above all other moral concerns. It is admirable and necessary that some political party stands up for victims of injustice, racism or bad luck. But in focusing so much on the needy, the left often fails to address and sometimes violates other moral needs, hopes and concerns. When working-class people vote conservative, as most do in the US, they are not voting against their self-interest; they are voting for their moral interest. They are voting for the party that serves to them a more satisfying moral cuisine. The left in the UK and USA should think hard about their recipe for success in the 21st century.

bit about Humphrey, Hubert H. ...Hubert Horatio Humphrey II (May 27, 1911 January 13, 1978) was the 38th Vice President of the United States, serving under President Lyndon Johnson. Humphrey twice served as a United States Senator from Minnesota, and served as Democratic Majority Whip. He was a founder of the Minnesota Democratic-Farmer-Labor Party. He was also elected mayor of Minneapolis, Minnesota. In 1968 Humphrey was the nominee of the United States Democratic Party in the United States presidential election, but lost to Republican

The Righteous Mind: Why Good People Are Divided by Politics and Why cant our
Richard M. Nixon. Can we improve this biography?

political leaders work together as threats loom and problems mount? Why do people so readily assume the worst about the motives of their fellow citizens? In The Righteous Mind, social psychologist Jonathan Haidt explores the origins of our divisions and points the way forward to mutual understanding. His starting point is moral intuitionthe nearly instantaneous perceptions we all have about other people and the things they do. These intuitions feel like selfevident truths, making us righteously certain that those who see things differently are wrong. Haidt shows us how these intuitions differ across cultures, including the cultures of the political left and right. He blends his own research findings with those of anthropologists, historians, and other psychologists to draw a map of the moral domain, and he explains why conservatives can navigate that map more skillfully than can liberals. He then examines the origins of morality, overturning the view that evolution made us fundamentally selfish creatures. But rather than arguing that we are innately altruistic, he makes a more subtle claimthat we are fundamentally groupish. It is our groupishness, he explains, that leads to our greatest joys, our religious divisions, and our political affiliations. In a stunning final chapter on ideology and civility, Haidt shows what each side is right about, and why we need the insights of liberals, conservatives, and libertarians to flourish as a nation.

Religion [Hardcover]

Jonathan Haidt (Author)

Book Launch & Forum - States of Reform: Do we need decentralisation?

Air Zam-Zam : Kelebihan dan Adab Meminumnya

Rasulullah Sallallahu Alaihi Wasallam bersabda :

Ertinya: Air Zamzam itu diminum mengikut apa yang diniatkan atau dikehendaki." (Diriwayatkan dari Jabir, lbnu Abbas, lbnu Umar dan Muawiyah) Ahli-ahli ilmu telah meluaskan huraian mereka mengenai dengan hadis di atas. Al-Munawa Rahimahullah Ta'ala telah berkata: "Air Zam zam ialah penghulu segala air, paling mulia, paling berharga dan paling disukai. Allah Ta'ala telah memberi minum dan menolong putera kekasihnya, Nabi Ismail bin Nabi Ibrahim Alaihissalam dengan air Zamzam. Maka begitulah pertolongan yang seperti itu juga boleh diperolehi oleh orang-orang yang selepas baginda, iaitu bagi sesiapa sahaja yang meminumnya dengan niat ikhlas, termasuk juga kita. Ramai para ulama telah meminumnya kerana sesuatu hajat, dan mereka itu berhasil memperolehinya." Disebut oleh pengarang kitab 'al-'Aqdus Sameen, 'bahawa Ahmad bin Abdillah Asy-Syarifee, seorang khadam di Tanah Haram Mekah telah meminum air Zamzam dengan niat dan tujuan untuk berubat daripada buta. Lalu (dengan izin Allah) beliau itu sembuh. Menurut pengarang kitab ini lagi, bahawa kejadian ini dikhabarkan sendiri olch gurunya, al-Fufti Abdul Rahman bin Abil Khair alFasi. Berkata al-lmam an-Nawawi Rahimahullah sebagai mengulas hadis di atas: "Maknanya, barangsiapa yang mnum kerana sesuatu hajat, nescaya memperolehi hajatnya itu, Hal ini, telah dicuba oleh para ulama dan orang-orang saleh bagi segala hajat mereka, sama ada hajat akhirat mahupun hajat dunia, dan Alhamdulillah, semuanya telah memperolehinya." (Lihat Tahzibul Asma Wal~Lughat 3/139). Al- 'Allamah lbnul Qayyim al-Jauziah Rahimahullah pula berkata: "Saya dan juga orang-orang lain sudahpun mencuba berubat dengan air Zamzam. Saya telah berubat dengannya dalam banyak penyakit, dan sembuh dengan izin Allah. Demikian juga saya sudah menyaksikan orang yang menggantikan makanan biasa dengan air Zamzam hampir setengah bulan atau lebih , tetapi tidak merasa lapar. Bahkan dia juga tawaf bersama orang ramai, mampu menggauli isterinya dan berpuasa." Menambah lagi al-'Allamah: "Telah berlaku kepada diri saya sewaktu di Mekah, saya jatuh sakit, dan pada masa itu benar-benar ketiadaan ubat dan doktor. Maka saya pun berubat sendiri dengan al-Fatihah. Saya ambil air Zamzam, dan saya bacakan di atasnya berulang kali, kemudian saya minum, lalu saya mendapati kesembuhan yang sempurna. Semenjak itu saya melakukannya atas banyak penyakit dan semuanya memberi sebesar-besar manfaat." (Lihat Zadul Ma'ad 4/718) Berkata pula AI-Hakim: "Bahawa Abu Bakar Muhammad bin Jaafar telah bercerita tentang diri lbnu Khuzaimah(lbnu Khuzaimah ialah seorang ilmuan besar), katanya: "Saya telah mendengar orang bertanya kepada lbnu Khuzaimah: "Dari manakah tuan memperolehi ilmu? " Menjawab lbnu Khuzaimah: "(Bukankah) Rasulullah Sallallahu Alaihi Wasallain pernah bersabda: " Air Zamzam itu diminum mengikut apa yang diniatkan? "" (Lihat Sairul A'Iam anNubala14/370). AI-Jalal as-Suyuti juga turut menceritakan tentang dirinya, katanya: "Dengan memuji Allah Ta'ala, saya sudah musafir ke negeri-negeri Syam, Hijaz, Yaman, India dan Maghribi. Apabila saya menunaikan haji, saya telah minum air Zamzam bagi beberapa perkara yang berikut, antaranya: Agar saya sampai (mahir) dalam ilmu fiqeh sehingga mencapai mertabat Asy-Syeikh Sirajuddin alBulqini. Dalam ilmu hadis sehingga saya mencapai mertabat al-Hafiz lbnu Hajar. Adapun semua ini saya sebutkan demi mengingati nikmat Allah Ta'ala ke atas diri saya, bukannya untuk bermegah-megah. Kerana apalah yang ada untuk dimegahkan didunia ini, sedang saat kembali semakin dekat dan ubanpun mulai subur." (Lihat Husnul Muhadharah 1/215 dan 2/296). Jika diperhatikan dengan sehalus-halusnya keterangan di atas, maka nyatalah yang amat mustahak itu ialah niat dan keimanan yang seikhlas-ikhlasnya untuk mengiringi perbuatan minum itu. Tidak memadai setakat minum semata-mata tanpa niat dan tanpa yakin terhadap iradat dan kudrat Allah yang menunaikan hajat kita. Kerana itu minum yang kosong daripada niat dan keyakinan mungkin sahaja tidak mendatangkan hasil, sesuai dengan maksud dan tujuan hadis yang disebutkan di atas.

ADAB MEMINUMNYA Terdapat beberapa adab atau peraturan bagaimana meminum air Zamzam itu, antaranya: Daripada Abdullah bin Abi Mulaikah, katanya: Seorang laki-laki telah datang menemui lbnu Abbas. Lalu bertanya lbnu Abbas: "Tuan datang dari mana?" Lelaki itu menjawab: "Saya baru lepas minum air Zamzam".Tanya lbnu Abbas lagi: "Adakah tuan minum itu mengikut cara yang sepatutnya'?" Lelaki itu tidak menjawab, sebaliknya bertanya pula kepada lbnu Abbas: "Bagaimanakah carariya wahai lbnu Abbas?" Maka lbnu Abbas pun menjelaskan: "Apabila minum air Zamzam hendaklah menghadap kiblat, sebutkan nama Allah (baca Bismillah) dan bernafas di luar bijana ,kemudian baru teguk lagi,dan (sesudah selesai minum) ucapkan pujian kepada Allah (baca Alhamdulillah). Sesungguhnya Rasulullah Sallallahu Alaihi Wasallam ada bersabda: "Perbezaan diantara kita dan orang ramai (kaum munafik) ialah bahawa mereka itu tidak suka meneguk (minum) air zamzam." (Hadis riwayat Addara Qutni dan lbnu Majah). Daripada 'Ikramah meriwayatkan, bahawa adalah lbnu Abbas Radhiallahu Anhuma apabila minum air Zamzam beliau berdoa (ertinya) : "Ya Allah ya Tuhanku! Aku bermohon kepadaMu supaya dikurniakan ilmu yang memberi manfaat, rezeki yang luas dan kesembuhan daripada segala penyakit." (Diriwayatkan oleh ad-Dara Qutni dan lbnu Majah). Menurut riwayat, lbnu Abbas adalah terkenal seorang sababat yang sangat mendalam ilmunya, luas rezekinya dan tidak pernah sakit kecuali penyakit tua. Syeikh Jamaludin Muhammad Jarullah bin Muhammad Nuruddin dalam kitabnya 'al-Jamiul Latif fi Fadhli Makkah' dalam bab Adab minum air Zamzam berkata: "Berkata seorang ulama Rahimahullah, sesiapa yang hendak meminum air Zamzam, eloklah dia mengambil bekas yang berisi air Zamzam dengan mengadap kiblat, kemudian berkata: Ya Allah, sesungguhnya telah sampai kepadaku daripada nabiMu Sallallahu 'Alaihi Wasallam, bahawa baginda bersabda: Maka Ya Allah, aku meminum air Zamzam ini untuk............. (sebutkan apa yang dikehendaki). Selepas itu diminum seteguk,kemudian bernafas diluar bijana itu, Dan begitulah dilakukan sebanyak tiga kali. Setiap kali meneguknya dibaca Basmalah dan setiap kali selesai dibaca Hamdalah. Beginilah cara meminum air Zamzam yang diriwayatkan daripada lbnu Abbas dan doa yang di atas dibaca ketika meminumnya. Dipetik dari buku Menjadi Tetamu Allah ( Haji Akbar )

KHASIAT AIR ZAM-ZAM

Selalunya apabila kita mengunjungi rakan atau saudara yang baru balik buat haji dari Mekah. Air zam-zam yang akan dihidangkan bersama buah-buahan seperti kurma, kismis, kacang cerdik dan lain-lain serta pemberian tasbih sebagai hadiah. Yang penting kita dapat merasakan keenakan air zam-zam dari Mekah. Namun, sebenarnya air yang satu ini punya khasiat yang tidak kita temui dalam air lainnya. Sheikh Abdul Aziz bin Baz rahimahullah pernah ditanya, Apakah ada hadith shahih yang menjelaskan mengenai khasiat air zam-zam? Beliau menjawab,

Telah terdapat beberapa hadith shahih yang menjelaskan mengenai kemuliaan air zam-zam dan keberkatannya. Dalam sebuah hadith shahih, Nabi SAW menyebut air zam-zam, Sesungguhnya air zam-zam adalah air yang diberkahi, air tersebut adalah makanan yang mengenyangkan. Ditambahkan dalam riwayat Abu Daud (Ath Thoyalisiy) dengan sanad jayyid (bagus) bahawa Nabi SAW mengatakan, Air zam-zam adalah ubat dari rasa sakit (ubat penyakit). Hadith-hadith di atas menunjukkan khasiat air zam-zam. Air tersebut boleh menjadi makanan yang mengenyangkan dan boleh ula menjadi ubat penyakit. Air tersebut juga adalah air yang penuh keberkatan. Termasuk sunnah adalah meminum beberapa dari air tersebut sebagaimana yang dilakukan oleh Nabi SAW kerana di dalam air tersebut terdapat keberkatan. Air tersebut boleh menjadi makanan yang baik dan makanan yang diberkati. Air tersebut disyariatkan untuk dinikmati jika memang mudah didapatkan sebagaimana yang dilakukan oleh Nabi SAW. Hadith-hadith tadi sekali lagi menunjukkan pada kita mengenai khasiat dan keberkatannya sebagaimana yang telah dijelaskan di atas. Air itu boleh menjadi makanan yang mengenyangkan dan ubat penyakit. Dianjurkan bagi setiap mukmin menikmati air tersebut jika memang mudah memperolehnya. Air tersebut juga boleh digunakan untuk berwudhu. Air tersebut boleh digunakan untuk beristinja (membersihkan kotoran setelah buang air). Air tersebut juga boleh digunakan untuk mandi junub jika memang ada keperluan untuk menggunakannya. Sejarah Wujudnya Air Zam-Zam Yang nyata, air zam zam hanya ada di kota suci Makkah tidak di tempat lain. Begitupun, mungkin ramai yang kurang mengetahui status air zamzam dan faktor kenapa orang Islam begitu taksub dengan kehebatannya. Imam Ibnu Qayyim al-Jawziyah merumuskan bahawa air zamzam adalah yang terbaik, paling suci dan ia tidak akan kering sehingga hari kiamat. Diriwayatkan, ia dikorek oleh malaikat Jibrail untuk menghilang rasa dahaga Nabi Ismail ketika ibunya, Siti Hajar tujuh kali pusingan berlari-lari anak di antara dua bukit Safa dan Marwah - demi mencari air di padang pasir yang panas bukan kepalang. Dan mungkin ramai yang tidak tahu betapa asal usul nama penghulu segala air itu ialah `Zome-Zome' bermakna berhentilah mengalir. Ketika menemui mata

air dalam cuaca terik di padang pasir, Siti Hajar menutupnya dengan batu dan pasir kerana takut ia akan kekeringan. Tetapi Allah sudah berjanji betapa air zam-zam tidak akan kering sehingga kiamat. Bukan setakat itu, air zam-zam juga mempunyai terlalu banyak khasiat khususnya dari segi perubatan dan kesihatan. Kelebihan Dan Khasiat Air Zam-Zam Pengarang kitab al-'Aqdus Sameen mendedahkan bahawa seorang hamba di Makkah yang bernama Ahmad Abdillah Asy-Syarifee meminum air zamzam dengan niat mahu menyembuhkan penyakit buta. Dengan izin Allah, hamba itu sembuh. Pengarang kitab itu turut menjelaskan bahawa gurunya, al-Fufti Abdul Rahman Abil Khair al-Fasi menceritakan Al-Imam an-Nawawi pernah berkata sesiapa yang mempunyai hajat akan tercapai keinginan selepas meminum air zamzam. Perkara yang serupa pernah dibangkitkan oleh Tahzibul Asma WalLughat yang berkata: "Hal ini dicuba oleh ulama dan golongan soleh untuk mencapai segenap hajat sama ada dunia atau pun akhirat. Alhamdullilah, semuanya akan tercapai." Sahih Muslim pula pernah meriwayatkan betapa Nabi Muhammad berkata kepada Abu Dharr yang tinggal berhampiran Kaabah selama 40 hari 40 malam tanpa makanan kecuali air zamzam. Nabi Muhammad kemudian bertanya kepada Abu Dharr: "Siapakah yang memberi saudara makan?" Abu Dharr menjawab ringkas dengan menyatakan dia hanya meminum air zamzam. "Saya tidak terasa penat atau lemah. Malah saya terasa gemuk dan bukannya kurus."

Ada juga asnad yang menerangkan betapa air zamzam adalah satu cara untuk menyembuhkan penyakit sebagaimana disentuh al-Bazaar dan al-Tabaraani dalam al-Sagheer. Abu Majah pula yang memetik Jaabir Abd Allaah pernah berkata bahawa Nabi Muhammad pernah bersabda: "Air zamzam adalah sesuai untuk diminum bagi semua tujuan dan niat." Al-Hakim pernah bercerita bahawa Abu Bakar Muhammad Jaafar menyebut kisah Ibnu Khuzaimah.

Mengikut ceritanya, ada orang bertanyakan daripada manakah Ibnu Khuzaimah mendapat pengetahuan. Ibnu Khuzaimah menjawab ringkas kononnya air zamzam diminum mengikut apa yang diniatkan. Al-Jalal as-Suyuti turut menyebut pengalamannya meminum air zamzam sebelum bermusafir ke beberapa negara termasuk Yaman, India dan Maghribi. Ibnu Khuzaimah pernah berkata: "Apabila mengerjakan haji, saya minum air zamzam untuk beberapa perkara antaranya supaya lebih pakar dalam bidang ilmu fekah sehingga boleh mencapai martabat seperti Asy-Syeikh Sirajuddin alBulqini." Dalam bidang hadis pula, saya mahu mencapat taraf seperti al Hafiz Ibnu Hajar. Paling menarik, air zamzam sentiasa dapat menampung keperluan mereka yang mengerjakan haji biarpun angka meningkat daripada sekitar 400,000 pada tahun 1970-an kepada tiga juta orang lewat era 1990-an sehingga sekarang. Berjuta lagi bertandang ke Makkah untuk menunaikan umrah khususnya pada bulan Ramadan. Sepanjang tempoh itu, ramai umat Islam minum air zamzam dan sebahagian besar membawa pulang air berkenaan ke tanah air masing-masing. Dua penulis, Mahmoud Isma'il Shil dan Abdur-Rahman Abdul-Wahid dalam tulisan mereka yang bertajuk Perigi Zamzam bagaimanapun menyatakan betapa perigi zamzam mengalami proses pembaikan paling penting pada zaman Mamluk diketuai Sultan An-Nassir Faraj Ibn Barquq selepas berlakunya kebakaran di Kaabah pada 2. Perigi zamzam terus diperbaiki pada zaman Hakim Makkah iaitu Jamal Ad-Din Muhammad Ibn Abd Dhahirah. Ia terus diperbaiki pada era Sultan Qaitbai. Pada zaman kegemilangan empayar Utmaniah, perigi zamzam terus mengalami proses naik taraf khususnya pada era Sultan Salim II (982) dan Sultan Ahmad IV pada 1083. Ia turut dipulihkan pada era Sultan Abd Al-Hamid I pada 1187 serta 1203. Adab Minum Air Zam-Zam Bagaimanapun, tidak ramai yang tahu bahawa air zam zam mempunyai beberapa adab dan peraturan sebelum diminum. Hal ini dinyatakan Abdullah Abi Mulaikah. Katanya: Seorang lelaki menemui Ibnu Abbas yang kemudian bertanya: "Tuan datang daripada mana?". Lelaki itu menjawab ringkas: "Saya baru lepas minum air zamzam." Saya bertanyakah perkara ini:

"Adakah tuan minum mengikut dengan cara yang sepatutnya?." Lelaki itu tidak menjawab sebaliknya bertanya hal berkenaan kepada Ibnu Abbas yang berkata: Apabila minum air zamzam hendaklah kita menghadap kiblat, sebutkan nama Allah dan bernafas di dalam bijana kemudian baru teguk lagi. Bacalah pujian terhadap Allah selepas tamat segala urusan." Jelas sekali air zamzam mempunyai nilai kepentingan yang tiada tolok bandingan. Wallahu'alam. Bismillah Walhamdulillah Was Salaatu Was Salaam 'ala Rasulillah
As-Salaam Alaikum Wa-Rahmatullahi Wa-Barakatuhu Prayer at Night- 19th Rajab 1433 (9th June 2012) Narrated Abu Huraira (Radi-Allahu 'anhu): Allah's Apostle (Sallallahu 'Alaihi Wa Sallam) said, "Our Lord, the Blessed, the Superior, comes every night down on the nearest Heaven to us when the last third of the night remains, saying: 'Is there anyone to invoke Me, so that I may respond to invocation? Is there anyone to ask Me, so that I may grant him his request? Is there anyone seeking My forgiveness, so that I may forgive him?' " Bukhari Vol. 2 : No. 246

Kisah Paskah menurut Injil Matius (dengan Teks -- pencet tombol "CC" untuk memilih bahasa & tombol "Interactive Transcript" untuk teks Alkitab)

Book Launch by YAB Tan Sri Khalid Ibrahim (Menteri Besar of Selangor) The Annexe Gallery, 2nd Floor, Central Market Annexe, Jalan Hang Kasturi, 50470 Kuala Lumpur Panelists: YB Liew Chin Tong (Member of Parliament for Bukit Bendera) YB Nik Nazmi (State Assemblyman for Seri Setia) Dr. Ooi Kee Beng (Deputy Director, Institute of Southeast Asian Studies (ISEAS), Singapore) Moderator: Ahmad Fuad Rahmat (Research Fellow, Islamic Renaissance Front)

ABOUT STATES OF REFORM This compilation of articles critically examines the policies and programmes of the Pakatan Rakyat state governments in Penang and Selangor from 2008 to 2012. The articles are culled from former Research Officer to the Selangor Menteri Besar Tricia Yeohs monthly column in the Penang Economic Monthly magazine (now Penang Monthly), also named States of Reform. A rare comparison between two similar states, the book examines the last four years worth of programmes and efforts, as the yardstick by which Pakatan Rakyats potential as a future federal government can be measured. For any additional information, please contact Iskandar at 03-9281 8105 or info@gentamedia.com

Freedom is hammered out on the anvil of discussion, dissent, and debate. Jonathan Haidt is a
professor of psychology at New York University's Stern School of Business. He is the author of The Righteous Mind: Why Good People are Divided by Politics and Religion. To take the survey described in this essay, visitwww.yourmorals.org/express_welcome_sacredness.php

Why working-class people vote conservative

Sedutan ucapan Pengerusi Bulan Bahasa 2012, Encik Zaqy Mohamad, dalam sidang media Bulan Bahasa semalam.

SAYA yakin masyarakat akan terus menyokong Bulan Bahasa kali ini dalam usaha kita untuk memelihara dan memajukan lagi bahasa Melayu. Sukacita saya maklumkan bahawa tema Bulan Bahasa tahun ini adalah Kukuhnya Nilai Eloklah Budi. Mengapa kita memilih tema ini? Tema ini bertujuan memberikan penekanan bahawa bahasa tidak harus dilihat daripada setakat aspek teknikal, aspek komunikasi atau pendidikan. Tetapi bahasa juga mencerminkan hati budi kita orang Melayu, nilai-nilai dan identiti kita. Cara-cara kita menggunakan bahasa, menyampaikan hasrat hati, melafazkan kata-kata yang penuh hormat, memaparkan nilai dan identiti kita. Kita lihat saja dalam pengamalan tradisi kita, contohnya adat meminang, pertunangan dan pernikahan. Kita gunakan tutur bicara yang halus, lembut penuh dengan santun dan kata-kata yang tersusun rapi. Kata-kata yang digunakan dan ucapan yang dilafazkan ternyata berbeza daripada bahasa harian.

Rasa saling hormat-menghormati terpancar, dan ini melambangkan nilai dan budi yang harus kita pelihara. Kita dapat lihat dengan lenggang lenggok bahasa yang diucapkan serta pergerakan bahasa isyarat melalui mata, tangan dan pergerakan tubuh badan. Kesemuanya adalah nilai bahasa dan budi. Budi pekerti dan nilai murni seperti beralas walaupun dalam perbualan harian adalah satu warisan kita yang tidak harus kita abaikan, terutama dalam keadaan dunia yang bergerak pantas pada hari ini. Lantas, Bulan Bahasa kali ini memberikan tumpuan pada aspek nilai dan budi yang dapat diserap dengan kerapnya penggunaan bahasa Melayu yang bersantun, sesuai dengan ciri-ciri masyarakat Melayu yang mengutamakan adab ketika berbahasa. Nilai, budi dan bahasa merupakan elemen yang amat mesra bagai isi dengan kuku. Dengan amalan berbudi ketika berbahasa, kita akan mengambil kira perkataan yang kita pilih, dan cara menyampaikan maksud dengan tatatertib. Setiap kelakuan atau tindakan yang dilakukan berdasarkan nilai yang kita yakini atau percaya. Oleh itu, sewajarnya kita memperkukuhkan lagi nilai ini. Adat Melayu menganjurkan kita berbudi (berkelakuan baik) tidak kira masa dan tempat dan kepada sesiapa sekalipun. Budi yang elok menunjukkan seseorang itu mempunyai budi pekerti dan berhemah tinggi dalam tindakan mereka dengan keluarga, rakan dan masyarakat sekeliling mereka. Sungguhpun Inggeris menjadi bahasa utama di kalangan ramai anggota masyarakat kita, tentunya harapan kita mahu melihat bahasa Melayu tetap mewarnai masyarakat kita, dan caranya ialah jika kita dapat mengembangkan lagi menerusi pengukuhan nilai dan budi kita, lantas ia amat sesuai menjadi tema bulan bahasa tahun ini. Bahasa kita bukan milik pakar saja, atau digunakan oleh mereka yang mahir dan selesa menggunakannya. Ia adalah milik kita semua, kerana ia adalah warisan kita, jadi kita perlu meluaskan jangkauan untuk mempromosi bahasa Melayu sempena Bulan Bahasa seluas mungkin, termasuk di media sosial. Saya juga berharap Bulan Bahasa tahun ini dapat memberi peluang kepada golongan muda yang kurang fasih berbahasa Melayu membina keyakinan dalam menggunakan seberapa boleh bahasa Melayu. Kami juga berharap masyarakat peniaga dan seluruh lapisan masyarakat dapat membantu kita menjayakan Bulan Bahasa tahun ini. Pelbagai individu dan kumpulan akan turut terlibat dalam Bulan Bahasa. Marilah kita sama-sama memberi kerjasama kepada mereka untuk menjayakan Bulan Bahasa ini, berserta ramai lagi sukarelawan yang aktif dan sedia membantu. Dengan acara ini sebagai wadah untuk mendekati pelbagai lapisan masyarakat, kami telah mengatur pelbagai program dan kegiatan untuk masyarakat, di kejiranan dan sebagainya.

Bersamalah kita menyokong dan memajukan Bulan Bahasa 2012. Marilah kita mengajak masyarakat menggunakan bahasa Melayu sekerap yang boleh dalam setiap ruang dan peluang yang ada.

A Lesson in Happiness From Mountainfilm

When we werent gawking at the beautiful scenery or chatting with visitors at our Earthkeepers booth, those of us from Team Timberland who were lucky enough to go to Mountainfilm in Telluride last weekend enjoyed some of the inspiring speakers on Mountainfilms agenda. A festival favorite was Dan Buettner, a record-setting endurance biker, author and explorer. Dan wanted to understand why certain people in particular areas of the world lived longer, healthier and happier lives, so he traveled across the planet to get answers. The result is his best-selling book, The Blue Zones: Lessons for Living Longer from the People Whove Lived the Longest, which examines how people live and how lifestyle affects lifespan. Heres a bit of what Dan has learned about happiness through his travels and research: