Panorama Indah

The Law of Gratitude

2011-12-14T13:08:00.002+08:00

The more gratefully we fix our minds on the Supreme when good things come to us, the more good things we receive, and the more rapidly they come. This is simply because the attitude of gratitude draws us closer to the source from which the blessings come.

Without gratitude you can't keep from becoming dissatisfied with things as they are. The moment you stop feeling grateful for your blessings and let your mind dwell with dissatisfaction upon things as they are, you begin to lose ground.

The grateful mind continually perceives good things and that continual perception becomes expectation of more of the same, which becomes faith: a deep understanding and knowledge.

Because all things have contributed to your advancement, they're all good; so you need to include all things in your gratitude. Don't waste time thinking or talking about the shortcomings or wrong actions of those in power....they're all helping to arrange the lines of transmission along which your riches will come to you.

How riches come to you

2011-12-14T13:03:00.002+08:00

You don't have to get something for nothing; rather you can give everyone more than you take. When you give everyone more in use value than you receive in cash value, you're adding to the life of the world with every business transaction.

You're here to create your riches from the formless substance that permeates your environment, but what you desire isn't likely to instantly come into being before your eyes. Remember, thought impressed on substance begins to move in that substance according to pre-existing patterns of growth.

Ever-Increasing Limit

2011-12-14T12:57:00.002+08:00

All things are made from a thinking stuff that, in its original state, permeates, penetrates, and fills the interspace of the universe.

A thought in this substance produces the thing that is imagtes in the thought.

Anyone can form things in thought and, by impressing that thought upon formless substance, can cause the thing to be created.

The desire for riches is simply our own capacity for larger life seeking fulfillment, so nature is friendly to your plans. Everything is naturally on your side. The universe desires you to have everything you want to have.

It's essential that your purpose should harmonize with the purpose that is in all. This means you must want real Life, not mere pleasure or sensual gratification.

Exactly like Chemistry or Arithmetic

2011-12-14T12:46:00.002+08:00

The science of getting rich is based on the natural law that like causes always produce like effects. Anyone who learns to create the causes that produce riches will automatically get rich.

It's not the environment; everywhere we see rich and poor living side-by-side and often doing the same kinds of work.

It's not about talent; many people who have great talent remain poor; while others who have very little talent get rich.

It's not about being thrifty; many thrifty people are poor, while free spenders often get rich.

It's not difficult. Some degree of ability to think and understand is, of course, essential, but anyone who has sense enough to read and understand these words can certainly egt rich.

It's not what business you're in. People get rich in every business and in every profession, though you'll do best in a business that you like and is congenial to you. Also, you'll do best in a business that's suitted to your locality, but your getting rich doesn't depend on any particular business you might go into.

The Science of Getting Rich

2011-12-14T12:39:00.002+08:00

No one can achieve their greatest potential unless they have plenty of money, for to develop our gifts and talents, we must use many things and go many places, and unless we have money, we can't.

A desire for riches is really the desire for a richer, fuller and more abundant life, and that desire is praiseworthy.

No one can be really happy or satisfied unless their body is living fully in every way, and the same is true of their mind and their soul, as well.

It's perfectly right that you should give your best attention to the science of getting rich because it's fundamental to all studies, and the highest service you can render to God and humanity is to make the most of yourself.

Suggest, Don't Propose

2011-12-11T10:17:00.003+08:00

If you're dealing with somebody whom you expect to be defensive when you offer ideas think twice before starting with words like these:

1. "What you should do is...."
2. "I think you ought to...."
3. "The best idea would be to...."
4. "If I were you I would...."

Instead, put forward your idea in "suggestion" form. Where possible, take out references to "you", and make the suggestion impersonal, as in the following examles:

1. "I wonder if it would be possible to...."
2. "Has anyone ever thought of...."
3. "I don't suppose we could...."
4. "What if it were...."

To take the heat out of the things, simply look for 3 positive points in the idea, and go from there:

"What I like about that suggestion is:

it would....
and it would....
and another advantage would be....

However, how could we do it without....."

Compilation of Tazkirah Zohor & Maghrib

2011-12-03T12:40:00.002+08:00

1. Surah Infitar, takwil, a`la, duha, izas sama un fatarat-baca jadi imam....muzammil 18, Rahman 19, Naba 14...gambaran kiamat

2. Makruh-dibenci, maliki-korban sunat....ibnu abbas=sesiapa yg mampu-jgn dekati mussola, e.g. 3,000, 36,000, 360 hari take 1%, Abu bakar-yg tinggal hanya Allah dan rasul, iman seberat semua umat....yg tak mampu sembelihlah ayam, kitab matlaq al badain...agih di tempat korban-haram pindah.

3. Ciri org bertaqwa...baqarah 3-5, beriman pd perkara ghaib, solat fardu, zakat, nafkah pd isteri/keluarga, quran, taurat, zabur, injil, akhirat-mizan, syurga, neraka.

4. bertelingkah kerana tanah sekangkang kera/beruk, qudsi-sambung silaturrahim. korban-pemurah, hak Allah-apa yg lebih...taqwa-sorok, senyap2, yakin di syurga-akan dipermudah dekat dgn Allah + manusia...dan sebaliknya. Perth caring society..nangis macam anak sendiri hilang. Kelar anak tak dpt nikah-16 tahun...Kuwait, Arab rujuk Malaysia-Takaful...barat pakai underwear musim sejuk naik lrt.

5. Ajnabi, jodoh-pasangan, alhamdulillah, inalillah...soleh-baik, doa-salimna, x-haram, putus silaturrahim...nak kerete ferrari, Allah marah tak mintak..filem luar, dalam-jemput kafir...ritual takde ok..logo-salah guna-doa jangan kena, usaha, tahajud-seorang diri terbaik, sukan-kelakuan, mazhab2-dalam sukar...nazar yg harus aje...korban-haram upah daging...doa sebelum beri salam dlm sembahyang...ulama, nabi-kafir, fakir, azab kubur...pembesar, tak umpat-zalim, terang maksiat...riak=setan, teruskan aje kerana Allah...afdal rambut sampai punggung, sangka buruk dosa, zikir elak qarin/setan....wahabi-benarkan onani, poco2, haram hayun suara ketika azan

Circle of Influence

2011-12-02T04:04:00.001+08:00

1. Vision and value2. Factors-security. guidance, wisdom, powerSecurity-sense of worth, identity, emotional anchorage, self-esteem, personal strengthGuidance-direction in life, map, frame of reference, decision makingWisdom-perspective in life, balance, principles, judgment, integratedPower-capacity to act, accomplishment, embedded habit,

Merealisasikan Tugasan Menegakkan Hukum Allah

2011-11-30T22:10:00.002+08:00

Al Maidah 55 "Sesungguhnya penolong kamu hanyalah Allah, RasulNya dan orang-orang yang beriman, yang mendirikan Solat dan menunaikan zakat seraya mereka tunduk (Kepada Allah)

5 Sifat asas untuk kejayaan menegakkan hukum Allah di atas dunia inia ialah:

1. Keimanan yang teguh-

Al Hujurat 15 "Sesungguhnya orang-orang yang beriman hanyalah orang-orang yang beriman kepada Allah dan Rasul Nya kemudian mereka tidak ragu-ragu dan mereka berjihad dengan harta dan jiwa mereka pada jalan Allah, mereka itulah orang-orang yang benar.

2. Keikhlasan sebenar

Al Bayyinah 5 "Padahal mereka tidak disuruh kecuali supaya menyembah Allah dengan mengikhlaskan ketaatan kepada Nya dalam (menjalankan) agama dengan lurus, dan supaya mereka mendirikan solat dan menunaikan zakat; dan yang demikian itulah agama yang lurus"

3. Keazaman yang Teguh - tidak takut dan gentar

Al Ahzab 39 "Orang-orang yang menyampaikan risalah-risalah Allah, mereka hanya takut kepada Nya dan mereka tidak merasa takut kepada seorang (pun) selain kepada Allah. Dan cukuplah Allah sebagai pembuat perhitungan"

4. Amalan yg berterusan-tidak lemah / lesu

At Taubah 105 "Dan katakanlah: Bekerjalah kamu, maka Allah dan Rasul Nya serta orang-orang mukmin akan melihat pekerjaanmu itu. Dan kamu akan dikembalikan kepada (Allah) Yang Mengetahui akan yang ghaib dan yang nyata, lalu diberitakan Nya kepada kamu apa yang telah kamu kerjakan."

5. Pengorbanan yang tinggi- menang atau mati shahid

Al Baqarah 214 "Apakah kamu mengira bahawa kamu akan masuk syurga, padahal belum datang kepada mu (cubaan) sebagaimana terjadi kepada orang-orang terdahulu sebelum kamu? Mereka ditimpa oleh malapetaka dan kesengsaraan, serta di goncangkan (dengan bermacam-macam cubaan) sehingga berkatalah Rasul dan orang-orang yang beriman bersamanya: Bilakah datangnya pertolongan Allah? Ingatlah sesungguhnya pertolongan Allah itu amat dekat."

Paradigm and Principles

2011-11-30T11:04:00.000+08:00

There are organizations that talk a lot about the customers, and completely neglect the people that deal with the customer-the employees. Always treat your employees exactly as you want them to treat your best customers

You can buy a person’s hand, but you can’t buy his heart. His heart is where his enthusiasm, his loyalty is. You can buy his back, but you can’t buy his brain

Differences of Management and Leadership

2011-11-30T11:02:00.000+08:00

Leadership deal with top line: What are the things I want to accomplish?
Management is doing things right, leadership is doing the right things.

7 years to 7 figures

2011-11-27T21:14:00.002+08:00

For the initial part and a few pages of the book, the author is stressing on the habit of Savings. He advised us to put a side at least 20% of the income so that the future back up is there.

Maal Hijrah

2011-11-27T21:05:00.002+08:00

Today the transformation should be initiated. A new year that will bring everybody to a new experience. Rainy season affected the northern part and some parts of the southern. Watching 'Perembuan Berkalung Sorban' is good for those who see the division of conservative and modern Islamic towards the treatment of Muslimah. Playing bowling need to to be consistent. The moment you are 'open', your score of getting 200 will be slimmed. Sometimes, buying food at pasar malam is more fun than inside the mall.

10 Jenis Makanan Anti Kolestrol

2011-07-26T13:16:00.001+08:00

Susu Alphalipid memang terbukti dapat menurunkan paras kolestrol dalam darah seseorang. Selain dari susu Alphalipid, terdapat makanan lain yang juga bersumberkan semulajadi mempunyai kelebihan yang sama. Berikut adalah 10 jenis makanan yang mempunyai ciri-ciri tersebut :

1. SOYA

Kacang soya merupakan makanan popular yg diproses untk mendapatkan Kacang soya mengandungi 48% protein, lesitin, vitamin & zat galian. Ia juga dpt menghindarkan penyakit jantung & kencing manis. Kaya kalsium & Mineral yg membantu memecah lemak. Ia membantu menyusutkan kadar Lemak jahat (LDL) dan meningkatkan kadar lemak baik (HDL)

2. KUACI

Kuaci mempunyai kandunan zat besi. Pola pemakanan yg rendah dgn zat besi boleh menaikkan kadar kolestrol LDL sekali gus menghadkan kolestrol HDL. Mulakan pengambilan kuaci jenis tawar seperti dari jenis labu atau bunga matahari untuk menambah zat besi serta mengurangkan kolestrol.

3. BUAH KERING

Antar pelbagai jenis buah kering, limau kering adalah yg paling banyak mengandungi flavanoid. Pengambilannya mampu menyingkirkan lebihan lemak LDL sehingga dapat mengurangkan risiko sserangan jantung. Flavanoid juga boleh diperolehi dalam the, brokoli, tomato, bawang serta delima.

4. EPAL

Memakan sebiji epal hijau@ meminum jusnya setiap hari cukup untuk membekalkan khasiat bagi mengurangkan kandungan kolestrol dalam badan. Kanak-kanak yg memakan makanan segera dan kemudian memakan epal @ minum jusnya, sebenarnya menyimbangkan kandungan zat dan mencegah berlaku lemak dlm badan.

5. IKAN TUNA

termasuk sumber asid lemak omega-3 yg popular, selain salmon dan makarel. Omega-3 secara khusus melindungi tubuh daripada peningkatan kadar kolestrol LDL.

6. KACANG TANAH

Kacang tanah yg dipanggang mengandungi lemak sihat dan kaya dengan vitamin E. Ia boleh menghalang radikal bebas agar tidak merosakkan kolesterol LDL dan dapat menghindari tubuh daripada serangan jantung.

7. MANGGA

Vitamin C banyak terdapat dalam mangga. Sumber lain : belimbing, kedodong, betik, rambutan, strawberi dan kiwi. Vitamin C berupaya mencegah kolestrol LDL dlm tubuh.

8. KISMIS

Mengandungi sebatian yg mampu menurunkan kolestrol. Sesiap yg mengamalkan diet dgn 400 kalori kismis setiap hari boleh menurunkan kadar kolestrol dlm darah sebanyak 8%.

9. OAT

Lebih daripada kajian saintifik yg dijalankan telah menunjukkan bahawa pengambilan oat setiap pagi boleh menurunkan kolestrol dalam darah. Serat mudah larut dalam oat boleh mengurankan risiko penyakit jantung sekiranya dijadikan sebahagian diet rendah lemak & kolestrol anda.

10. JAMBU BATU

Ia mampu menurunkan paras kolestrol dalam badan sebanyak 18.8%. Disyorkan mengambilnya setiap hari dalam jumlah mencukupi bagi memastikan khasiatnya bertindak balas kepada tubuh. Jumlah yg disyorkan ialah 400gm sehari, iaitu sebiji setengah selama empat minggu. Bagi mereka yang ingin menurunkan berat badan tanpa melupakan diet seimbang, jambu batu adalah pilihan yg sesuai.

VINYL LP FOR SALE

2011-05-16T21:50:00.002+08:00

1. NIGHT RANGER - 7 WISHES
2. IRON BUTTERFLY - IN A GADDA DA VIDA
3. TRIUMPH - NEVER SURRENDER
4. BLACKFOOT - STRIKES
5. SATIRA - SURAT DARI HIROSHIMA
6. THE UNWANTED - PELANGI
7. FANTASTIC SONG HITS VOL 1
8. Y & T - BEST OF 81-85
9. KERONCHONG SUARA TIMOR
10. FOTOGRAF - FOTOGRAF
11. KERONCHONG SERBANIKA - KUGIRAN KILAT
12. TONY MACALPINE - MAXIMUM SECURITY
13. TRIUMPH - JUST A GAME
14. KEEL - THE RIGHT TO ROCK
15. SUPERTRAMP - FAMOUS LAST WORDS
16. PENNY MCLEAN - LADY BUMP
17. TODAY'S HIT PARADE
18. BEE GEES - 2 YEARS ON
19. HOT SOUND
20. BURNMARK - ASMARA
21. BELANTARA - SRIKANDI DI SISI
22. GERSANG - B29
23. RORY GALAGHER - TOP PRIORITY
24. GLORIA ESTEFAN & MIAMI SOUND MACHINE - BETCHA SAY THAT
25. THE WEATHER GIRLS - SUCCESS
26. ITO & THE GANG - SHE MAMBO
27. CONEY HATCH - OUTA HAND
28. ROD STEWART - TONIGHT I'M YOURS
29. NAJA - OPERA SANG BARA
30. 16 GREATEST HITS
31. WILD CHERRY - ELECTRIFIED FUNK
32. LYNYRD SKYNYRD - ONE MORE FROM THE ROAD
33. HEADWIND - KEMBALI
34. SUPERTRAMP - BREAKFAST IN AMERICA
35. GERSANG - TAKDIR
36. THIN LIZZY - BLACK ROSE
37. J YANTZEN - LAIN DULU LAIN SEKARANG
38. JOE JASAD LIAR -INSTRUMENTAL
39. HEADWIND - MEDITASI
40. MEDICINE - MEDICINE
41. BYRDS - YOUNGER THAN YESTERDAY
42. FREDDIE JAMES - GET UP AND BOOGIE
43. SALINA X - KERONCHONG INSTRUMENTALS
44. JONI EARECKSON TADA WITH JONIS KIDS - I'VE GOT WHEELS
45. BLACKSHED - MENGENGGAM BARA
46. TINA CHARLES - HEART N SOUL
47. BRYAN & MICHAEL - THE MATCHSTALK MEN
48. SHARIFAH AINI - CAHAYA KEINSAFAN

AF9

2011-05-14T23:43:00.000+08:00

Giliran Kay terkeluar pada minggu ini....

2009-08-16T07:46:00.001+08:00

Al Misbah 8

2009-07-26T08:12:00.002+08:00

Al Misbah 7

2009-07-26T08:11:00.004+08:00

Al Misbah 6

2009-07-26T08:11:00.002+08:00

Al Misbah 5

2009-07-26T08:09:00.003+08:00

Al Misbah 4

2009-07-26T08:08:00.005+08:00

Al Misbah 3

2009-07-26T08:08:00.002+08:00

Al Misbah 2

2009-07-26T08:07:00.002+08:00

Al Misbah

2009-07-26T08:05:00.001+08:00

Umayyad Caliphate

2009-06-02T18:09:00.002+08:00

The Umayyad Caliphate (Arabic: بنو أمية‎, Banu Umayyah) was the second of the four Islamic caliphates established after the death of the Prophet Muhammad. It was ruled by the Umayyad dynasty, whose name derives from Umayya ibn Abd Shams, the great-grandfather of the first Umayyad caliph. Damascus was the capital of the Umayyad Caliphate. After the Umayyads were overthrown by the Abbasid Caliphate, they relocated to Al-Andalus, where they established the Caliphate of Córdoba.

A caliphate is the Islamic form of government representing the political unity and leadership of the Muslim world. The Caliph's position is based on the notion of a successor to the Islamic prophet Muhammad's political authority. According to Sunnis, a Caliph is ideally a member of the Quraysh tribe elected by Muslims or their representatives; and according to Shia Islam, an Imam descended in a line from the Ahl al-Bayt.

From the time of the Prophet until 1924, successive and contemporary caliphates were held by various dynasties, including the Rashidun (the first four caliphs after the Prophet), the Umayyads (Damascus & Córdoba), the Abbasids (Baghdad), the Fatimids (Cairo), and finally the Turkish Ottomans (Istanbul).

According to tradition, the Umayyad family (also known as the Banu Abd-Shams) and Muhammad both descended from a common ancestor, Abd Manaf ibn Qusai. Muhammad descended from Abd Manāf via his son Hashim, while the Umayyads descended from Abd Manaf via a different son, Abd-Shams, whose son was Umayya. The two families are therefore considered to be different clans (those of Hashim and of Umayya, respectively) of the same tribe (that of the Quraish). However Shia historians point out that Umayya is an adopted son of Abd Shams so he didn't have blood relation with Abd Manaf ibn Qusai. Umayya was later discarded from the noble family.

While the Umayyads and the Hashimites may have had bitterness between the two clans before Muhammad, the rivalry turned into a severe case of tribal animosity after the Battle of Badr. The battle saw three top leaders of the Ummayad clan (Utba ibn Rabi'ah, Walid ibn Utba and Shaybah) killed by Hashmites (Ali, Hamza ibn ‘Abd al-Muttalib and Ubaydah) in a three-on-three melee. This fueled the opposition of Abu Sufyan ibn Harb, the grandson of Umayya, to Muhammad and to Islam. Abu Sufyan sought to exterminate the adherents of the new religion by waging another battle with Muslims based in Medina, only a year after the Battle of Badr to avenge the defeat at Badr. The Battle of Uhud is generally believed by scholars to be a defeat for the Muslims, as they had incurred greater losses than the Meccans. After the battle, Abu Sufyan's wife Hind, who was also the daughter of Utba ibn Rabi'ah is reported to have cut open the corpse of Hamza, taking out his liver which she then attempted to eat.Within five years of the Battle of Uhud however, Muhammad took control of Mecca and announced a general amnesty for all. Abu Sufyan, fearing for his life, embraced Islam on the eve of the conquest of Mecca, as did his son (the future caliph Muawiyah I). The Conquest of Mecca while overwhelming for the Ummayads for the time being, further feuled their hatred towards the Hashmites; this would later result in battles between Muawiyah I and Ali and then killing of Husayn ibn Ali along with his family and a few friends on the orders of Yazid ibn Mu'awiyah at the Battle of Karbala.

Most historians consider Caliph Muawiyah (661-80) to have been the second ruler of the Umayyad dynasty, even though he was the first to assert the Umayyads' right to rule on a dynastic principle. It was really the caliphate of Uthman Ibn Affan (644-656), a member of Ummayad clan himself, that witnessed the revival and then the ascendency of the Ummayad clan to the corridors of Power. Uthman, during his reign, placed some of the notorious members of his clan at prominent and strong positions thorughout the State. Most notable was the appointment of Marwan ibn al-Hakam (Uthman’s first cousin) as his top advisor, which created a stir amongst the companions of the Muhammad, as Marwan along with his father Al-Hakam ibn Abi al-'As had been permanently exiled from Medina by Muhammad during his life time. Uthman also appointed Walid ibn Uqba (Uthman’s half brother) as the governor of Kufah, who allegedly led prayer while under the influence of alcohol. Uthman also consolidated Muawiyah’s Governorship of Syria by granting him control over a larger area and appointed his foster brother Abdullah ibn Saad as the Governor of Egypt. However, since Uthman never named an heir, he cannot be considered the founder of a dynasty.
After the assassination of Uthman in 656, Ali, a member of the Hashimite clan and a cousin of Muhammad, was elected as the caliph. He soon met with resistance from several factions, instigated primarily by Muawiyah. To avoid any blood shed in the holy city, Ali moved his capital from Medina to Kufa. The resulting conflict, which lasted from 656 until 661, is known as the First Fitna ("time of trial").
Ali was first opposed by an alliance led by Aisha, the wife of Muhammad, and Talhah and Al-Zubayr, two of the companions of Muhammad. The two sides clashed at the Battle of the Camel in 656, where Ali won a decisive victory.

For reasons that remain obscure,the battle was stopped before either side had achieved victory, and the two parties agreed to arbitrate their dispute. Both the terms and the result of the arbitration, however, are subjects of contradictory and sometimes confused reports.

Following the battle, a large group of Ali's soldiers, who resented his decision to submit the dispute to arbitration, broke away from Ali's force, rallying under the slogan, "arbitration belongs to God alone." This group came to be known as the Kharijites ("those who leave").

In 659 Ali's forces and the Kharijites met in the Battle of Nahrawan. Although Ali won the battle, the constant conflict had begun to affect his standing, and in the following years some Syrians seem to have acclaimed Muawiyah as a rival caliph.
Ali was assassinated in 661, apparently by a Kharijite partisan. Muawiyah marched to Kufa, where he persuaded a number of Ali's supporters to acclaim him as caliph instead of Ali's son, Hasan. Following his elevation, Muawiyah moved the capital of the caliphate to Damascus. Syria would remain the base of Umayyad power until the end of the dynasty in 750 AD. However, this Dynasty became reborn in Cordoba (Al Andalus, today's Portugal and Spain) and lasted there for another 800 years in several forms (Emirate, Caliphate, Taifas, and as Kingdom of Granada till the 17th century AD, within Portuguese and Spanish borders).

In the year 710, Muhammad bin Qasim, an Umayyad general sailed from the khaleej into Sindh and conquered both the Sindh and the Punjab regions along the Indus river (Pakistan). The conquest of Sindh and Punjab were major gains for the Umayyad Caliphate.

During the later period of its existence and particularly from 1031 AD under the Ta'ifa system of Islamic Emirates (Princedoms) in the southern half of Iberia, the Emirate/Sultanate of Granada maintained its independence largely due to the payment of Tributes to the northern Christian Kingdoms which began to gradually expand south at its expense from 1031.

The Umayyad Caliphate in Iberia came to an end on the 2 January 1492 with the conquest of Granada. The last Muslim ruler of Granada, Muhammad XII, better known as Boabdil, surrendered his kingdom to Ferdinand II of Aragon and Isabella I of Castile, the Catholic Monarchs (los Reyes Católicos). This event marked the end of Muslim rule in Iberia, and the end of the last Umayyad Caliphate.

The First Marwanids
Marwan's first task was to assert his authority against the rival claims of Ibn al-Zubayr, who was at this time recognized as caliph throughout most of the Islamic world. Marwan recaptured Egypt for the Umayyads, but died in 685, having reigned for only nine months.

Marwan was succeeded by his son, Abd al-Malik (685-705), who reconsolidated Umayyad control of the caliphate. The early reign of Abd al-Malik was marked by the revolt of Al-Mukhtar, which was based in Kufa. Al-Mukhtar hoped to elevate Muhammad ibn al-Hanafiyyah, another son of Ali, to the caliphate, although Ibn al-Hanafiyyah himself may have had no connection to the revolt. The troops of al-Mukhtar engaged in battles both with the Umayyads (in 686, at the river Khazir near Mosul: an Umayyad defeat) and with Ibn al-Zubayr (in 687, at which time the revolt of al-Mukhtar was crushed). In 691 Umayyad troops reconquered Iraq, and in 692 the same army captured Mecca. Ibn al-Zubayr was killed in the attack.

The second major event of the early reign of Abd al-Malik was the construction of the Dome of the Rock in Jerusalem. Although the chronology remains somewhat uncertain, the building seems to have been completed in 692, which means that it was under construction during the conflict with Ibn al-Zubayr. This had led some historians, both medieval and modern, to suggest that the Dome of the Rock was built to rival the Kaaba, which was under the control of Ibn al-Zubayr, as a destination for pilgrimage.

Abd al-Malik is credited with centralizing the administration of the caliphate, and with establishing Arabic as its official language. He also introduced a uniquely Muslim coinage, marked by its aniconic decoration, which supplanted the Byzantine and Sasanian coins that had previously been in use.

Following Abd al-Malik's death, his son, Al-Walid I (705-15) became caliph. Al-Walid was also active as a builder, sponsoring the construction of Al-Masjid al-Nabawi in Medina and the Great Mosque of Damascus.

A major figure during the reigns of both al-Walid and Abd al-Malik was the Umayyad governor of Iraq, Al-Hajjaj bin Yousef. Many Iraqis remained resistant to Umayyad rule, and al-Hajjaj imported Syrian troops to maintain order, whom he housed in a new garrison town, Wasit. These troops became crucial in the suppression of a revolt led by an Iraqi general, Ibn al-Ash'ath, in the early eighth century.

Al-Walid was succeeded by his brother, Sulayman (715-17), whose reign was dominated by a protracted siege of Constantinople. The failure of the siege marked the end of serious Arab ambitions against the Byzantine capital. However, the first two decades of the eighth century witnessed the continuing expansion of the caliphate, which pushed into Spain in the west, and into Central Asia and northern India in the east.
Sulyaman was succeeded by his cousin, Umar ibn Abd al-Aziz (717-20), whose position among the Umayyad caliphs is somewhat unique. He is the only Umayyad ruler to have been recognized by subsequent Islamic tradition as a genuine caliph (khalifa) and not merely as a worldly king (malik).

Umar is honored for his attempt to resolve the fiscal problems attendant upon conversion to Islam. During the Umayyad period, the majority of people living within the caliphate were not Muslim, but Christian, Jewish, Zoroastrian, or otherwise. These religious communities were not forced to convert to Islam, but were subject to a higher tax burden. This situation may actually have made widespread conversion to Islam undesirable from the point of view of state revenue, and there are reports that provincial governors actively discouraged such conversions. It is not clear how Umar attempted to resolve this situation, but the sources portray him as having insisted on like treatment of Arab and non-Arab (mawali) Muslims, and on the removal of obstacles to the conversion of non-Arabs to Islam.

After the death of Umar, another son of Abd al-Malik, Yazid II (720-24) became caliph. Yazid is best known for his "iconoclastic edict," which ordered the destruction of Christian images within the territory of the caliphate. In 720, another major revolt arose in Iraq, this time led by Yazid ibn al-Muhallab.
[edit] Hisham and the limits of military expansion

The final son of Abd al-Malik to become caliph was Hisham (723-43), whose long and eventful reign was above all marked by the curtailment of military expansion.
Hisham established his court at Resafa in northern Syria, which was closer to the Byzantine border than Damascus, and resumed hostilities against the Byzantines, which had lapsed following the failure of the last siege of Constantinople. The new campaigns resulted in a number of successful raids into Anatolia, but also in a major defeat (the Battle of Akroinon), and did not lead to any significant territorial expansion.

Hisham's reign furthermore witnessed the end of expansion in the west, following the defeat of the Arab army by the Franks at the Battle of Tours in 732. In 739 a major Berber Revolt broke out in North Africa, which was subdued only with difficulty.
Hisham suffered still worse defeats in the east, where his armies attempted to subdue both Tokharistan, with its center at Balkh, and Transoxiana, with its center at Samarkand. Both areas had already been partially conquered, but remained difficult to govern.

Once again, a particular difficulty concerned the question of the conversion of non-Arabs, especially the Sogdians of Transoxiana. Ashras ibn 'Abd Allah al-Sulami, governor of Khorasan, promised tax relief to those Sogdians who converted to Islam, but went back on his offer when it proved too popular and threatened to reduce tax revenues. In 734, al-Harith ibn Surayj led a revolt on behalf of the Sogdians, capturing Balkh but failing to take Merv. After this defeat, al-Harith's movement seems to have been dissolved, but the problem of the rights of non-Arab Muslims would continue to plague the Umayyads.

The Third Fitna
Hisham was succeeded by Al-Walid II (743-44), the son of Yazid II. Al-Walid is reported to have been more interested in earthly pleasures than in religion, a reputation that may be confirmed by the decoration of the so-called "desert palaces" (including Qusayr Amra and Khirbat al-Mafjar) that have been attributed to him. He quickly attracted the enmity of many, both by executing a number of those who had opposed his accession, and by persecuting the Qadariyya.
In 744, Yazid III, a son of al-Walid I, was proclaimed caliph in Damascus, and his army tracked down and killed al-Walid II. Yazid III has received a certain reputation for piety, and may have been sympathetic to the Qadariyya. He died a mere six months into his reign.

Yazid had appointed his brother, Ibrahim, as his successor, but Marwan II (744-50), the grandson of Marwan I, led an army from the northern frontier and entered Damascus in December of 744, where he was proclaimed caliph. Marwan immediately moved the capital north to Harran, in present-day Turkey. A rebellion soon broke out in Syria, perhaps due to resentment over the relocation of the capital, and in 746 Marwan razed the walls of Hims and Damascus in retaliation.

Marwan also faced significant opposition from Kharijites in Iraq and Iran, who put forth first Dahhak ibn Qays and then Abu Dulaf as rival caliphs. In 747 Marwan managed to reestablish control of Iraq, but by this time a more serious threat had arisen in Khorasan.

Insurrection
The movement that overthrew the Umayyad caliphate was known as the Hashimiyya, and led by the Abbasid family. The Abbasids were themselves members of the Hashim clan, the ancient rivals of the Umayyads, but the word "Hashimiyya" seems to refer specifically to Abu Hashim, a grandson of Ali and son of Muhammad ibn al-Hanafiyya. According to certain traditions, Abu Hashim died in 717 in Humeima in the house of Muhammad ibn Ali, the head of the Abbasid family, and before dying named Muhammad ibn Ali as his successor. This tradition allowed the Abbasids to rally the supporters of the failed revolt of Mukhtar, who had represented themselves as the supporters of Muhammad ibn al-Hanafiyya.

Beginning around 719, Hashimiyya missions began to seek adherents in Khurasan. Their campaign was framed as one of invitation (dawah), and was rather vaguely worded: they sought support for a "member of the family" of Muhammad, without making explicit mention of the Abbasids. These missions met with success both among Arabs and non-Arabs (mawali), although the latter may have played a particularly important role in the growth of the movement.

Around 746, Abu Muslim assumed leadership of the Hashimiyya in Khurasan. In 747 he successfully initiated an open revolt against Umayyad rule, which was carried out under the sign of the black flag. He soon established control of Khurasan, and dispatched an army westwards. Kufa fell to the Hashimiyya in 749, and in November of the same year Abu al-Abbas was recognized as the new caliph in the mosque at Kufa.

At this point Marwan mobilized his troops from Harran and advanced toward Iraq. In January of 750 the two forces met in the Battle of the Zab, and the Umayyads were defeated. Damascus fell to the Abbasids in April, and in August Marwan was killed in Egypt.

The victors dishonored the tombs of the Umayyads in Syria, sparing only that of Umar II, and most of the remaining members of the Umayyad family were tracked down and killed. One grandson of Hisham, 'Abd al-Rahman, survived and established a kingdom in Al-Andalus (Moorish Iberia), proclaiming his family to be the Umayyad Caliphate revived.

Previté-Orton argues that the reason for the decline of the Ummayads was the rapid expansion of Islam. During Ummayad period, mass conversions brought Persians, Berbers, Copts, and Aramaics to Islam. These mawalis (clients) were often better educated and more civilised than their Arab masters. The new converts, on the basis of equality of all Muslims, transformed the political landscape. Previté-Orton also argues that the feud between Syria and Iraq, further weakened the empire.[10]

Central Diwans
To assist the Caliph in administration there were six Boards at the Centre: Diwan al-Kharaj (the Board of Revenue), Diwan al-Rasa'il (the Board of Correspondence), Diwan al-Khatam (the Board of Signet), Diwan al-Barid (the Board of Posts), Diwan al-Qudat (Board of Justice) and Diwan al-Jund (the Military Board)

Diwan al-Kharaj
The Central Board of Revenue administered the entire finance of the empire, it also imposed and collected taxes and disbursed revenue.

Diwan al-Rasa'il
A regular Board of Correspondence was established under the Umayyads. It issued state missives and circulars to the Central and Provincial Officers. It co-ordinated the work of all Boards and dealt with all correspondence as the chief secretariat.

Diwan al-Khatam
In order to check forgery Diwan al-Khatam (Bureau of Registry) a kind of state chancellery was instituted by Mu'awiyah. It used to make and preserve a copy of each official document before sealing and despatching the original to its destination. Thus in the course of time a state archive developed in Damascus by the Umayyads under Abd al-Malik. This department survived till the middle of the Abbasid period.

Diwan al-Barid
Mu'awiyah introduced postal service. Abd al-Malik extended it throughout his empire and Walid made full use of it. The Umayyad Caliph Abd al-Malik developed a regular postal service. Umar bin Abdul-Aziz developed it further by building caravanserais at stages along the Khurasan highway. Relays of horses were used for the conveyance of dispatches between the caliph and his agents and officials posted in the provinces. The main highways were divided into stages of 12 miles each and each stage had horses, donkeys or camels ready to carry the post. Primarily the service met the needs of Government officials but travellers and their important dispatches were also benefitted by the system. For swift transport of troops also the postal carriages were used. They were able to carry fifty to a hundred men at a time. Under it Governor Yusuf bin Umar, the postal department of Iraq cost 4,000,000 dirhams a year.

Diwan al-Qudat
In the early period of Islam justice was administered by the Prophet and the orthodox Caliphs in person. After the expansion of the Islamic State Umar al-Faruq had to separate judiciary from the general administration and appointed the first qadi in Egypt as early as 23H/643AD. After 661AD a series of judges succeeded one after another in Egypt under the Umayyad Caliphs, Hisham and Walid II.

Diwan al-Jund
The Diwan of Umar(rali) assigning annuities to all Arabs and to the Muslim soldiers of other races underwent a change in the hands of the Umayyads. The Umayyads meddled with the register and the recepients regarded pensions as the subsistance allowance even without being in active service. Hisham reformed it and paid only to those who participated in battle. On the pattern of the Byzantine system the umayyads reformed their army organization in general and divided it into five corps: the centre, two wings, vanguards and rearguards while on march or in a battle field following the same formation. Marwan II(740-50) abandoned the old division and introduced Kurdus (cohort) a small compact body. The Umayyad troops were divided into three divisions: infantry, cavalry and artillery. Arab troops were dressed and armed in greek fashion. The Umayyad cavalry used plain and round saddles. The artillery used arradah (ballista), manjaniq (the mangonel) and dabbabah or kabsh (the battering ram). The heavy engines, siege machines and baggage were carried on camels behind the army

The Umayyad caliphate was marked both by territorial expansion and by the administrative and cultural problems that such expansion created. Despite some notable exceptions, the Umayyads tended to favor the rights of the old Arab families, and in particular their own, over those of newly converted Muslims (mawali). Therefore they held to a less universalist conception of Islam than did many of their rivals. As G.R. Hawting has written, "Islam was in fact regarded as the property of the conquering aristocracy."[11]
According to one common view, the Umayyads transformed the caliphate from a religious institution (during the rashidun) to a dynastic one.[12] However, the Umayyad caliphs do seem to have understood themselves as the representatives of God on earth, and to have been responsible for the "definition and elaboration of God's ordinances, or in other words the definition or elaboration of Islamic law."[13]
During the period of the Umayyads, Arabic became the administrative language. State documents and currency was issued in the language. Mass conversions brought a large influx of Muslims to the caliphate. The Umayyads also constructed famous buildings such as the Dome of the Rock at Jerusalem, and the Umayyad Mosque at Damascus.[12]
The Umayyads have met with a largely negative reception from later Islamic historians, who have accused them of promoting a kingship (mulk, a term with connotations of tyranny) instead of a true caliphate (khilafa). In this respect it is notable that the Umayyad caliphs referred to themselves, not as khalifat rasul Allah ("successor of the messenger of God," the title preferred by the tradition) but rather as khalifat Allah ("deputy of God"). The distinction seems to indicate that the Umayyads "regarded themselves as God's representatives at the head of the community and saw no need to share their religious power with, or delegate it to, the emergent class of religious scholars."

In fact, it was precisely this class of scholars, based largely in Iraq, which was responsible for collecting and recording the traditions that form the primary source material for the history of the Umayyad period. In reconstructing this history, therefore, it is necessary to rely mainly on sources, such as the histories of Tabari and Baladhuri, that were written in the Abbasid court at Baghdad.
Modern Arab nationalism regards the period of the Umayyads as part of the Arab Golden Age which it sought to emulate and restore. This is particularly true of Syrian nationalists and the present-day state of Syria, centered like that of the Umayyads on Damascus. White, one of the four Pan-Arab colors which appear in various combinations on the flags of most Arab countries, is considered as representing the Umayyads.

Theological disputes concerning the Umayyads

Sunni opinions
Sunni opinions of the Umayyad dynasty after Muawiyah are typically dim, viewing many of the rulers as sinners and the cause of great tribulation in the Ummah. For example, in the section concerning Quran 60:17[15] in the exegesis by al-Suyuti entitled Dur al-Manthur, the author writes that there exist traditions which describe the Umayyads as "the cursed tree". There are some exceptions to this -- Umar ibn Abd al-Aziz is commonly praised as one of the greatest Muslim rulers after the four Rightly Guided Caliphs.

Shi'a opinions
The negative view of the Umayyads of Shiites is briefly expressed in the Shi'a book "Sulh al-Hasan" According to some sources Ali described them as the worst Fitna.

Bahá'í standpoint
In Some Answered Questions, `Abdu'l-Bahá asserts that the Umayyad dynasty was the "great red dragon, having seven heads and ten horns, and seven crowns upon his heads" referred to in the Book of Revelation and that the Umayyads "rose against the religion of Muhammad and against the reality of Ali".

The seven heads of the dragon is symbolic of the seven provinces of the lands dominated by the Ummayads (Damascus, Persia, Arabia, Egypt, Africa, Andalusia, and Transoxania). The 10 horns represent the 10 names of the leaders of the Ummayad dynasty (Abu Sufyan, Muawiya, Yazid, Marwan, Abd al-Malik, Walid, Sulayman, Umar, Hisham, and Ibrahim). Some names were re-used as in the case of Yazid II and Yazid III were not counted for this interpretation.

Ahl al-Bayt

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Ahl al-Bayt (Arabic:أهل البيت) is an Arabic phrase literally meaning People of the House, or family. The phrase "ahl al-bayt" was used in Arabia before the advent of Islam to refer to one's clan, and would be adopted by the ruling family of a tribe. Within the Islamic tradition, the term refers to the family of Muhammad, the founder of Islam.[1] Muslims venerate Muhammad's household as it is given a special significance in the Qur'an, the Muslim holy scripture, and the hadith, reports recording the words and actions of Muhammad.

There are differing interpretations over the scope and importance of Ahl al-Bayt. In Sunni Islam, Muhammad's household includes his wives, his daughter (Fatimah), her three children, as well as his cousin and son-in-law, Ali. Other interpretations include Muhammad's blood relatives, such as the Banu Hashim or the Banu Muttalib. In Sunni thought, every Muslim has the obligation to love the Ahl al-Bayt. In Twelver and Ismaili Shi'a Islam, the Ahl al-Bayt are central to Islam and are believed to be the true successors of Muhammad. The Shi'a definition of the phrase includes only Fatimah, Ali, Hasan and Husayn (known collectively as the Ahl al-Kisa, "people of the mantle") and the Imams, descendants of Fatimah who they consider to be divinely chosen leaders of the Muslim community.

Abbasid Caliphate

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The Abbasid Caliphate (Arabic: العبّاسيّون‎, al-‘Abbāsīyūn) was the third of the Islamic Caliphates of the Islamic Empire. The Caliphate is one of the high points of Islam, and at the time Muslim civilization, together with that of Byzantium, China and India, was the most developed part of the world[citation needed]. It was ruled by the Abbasid dynasty of caliphs, who built their capital in Baghdad after overthrowing the Umayyad caliphs from all but Al Andalus.

It was built by the descendant of Muhammad's youngest uncle, Abbas ibn Abd al-Muttalib. It was created in Harran in 750 C.E. and shifted its capital in 762 C.E from Harran to Baghdad. It flourished for two centuries, but slowly went into decline with the rise to power of the Turkish army it had created, the Mamluks. Within 150 years of gaining power across Persia, they were forced to cede power to local dynastic amirs who only nominally acknowledged their power, and had to cede Al Andalus to an escaped Umayyad royal and the Maghreb and Ifriqiya to independent entities such as the Aghlabids and the Fatimids.

Their rule was ended in 1258, when Hulagu Khan, the Mongol conqueror, sacked Baghdad. While they continued to claim authority in religious matters from their base in Mamluk Egypt, the dynasty's secular authority had ended. Descendants of the Abbasids include the al-Abbasi tribe who live northeast of Tikrit in modern-day Iraq.

Rise
The Abbasid caliphs officially based their claim to the caliphate on their descent from Abbas ibn Abd al-Muttalib (566 – 662), one of the youngest uncles of Muhammad, by virtue of which descent they regarded themselves as the rightful heirs of Muhammad as opposed to the Umayyads. The Umayyads were descended from Umayya, and were a clan separate from Muhammad's in the Quraish tribe.

The Abbasids also distinguished themselves from the Umayyads by attacking their moral character and administration in general. According to Ira Lapidus "The Abbasid revolt was supported largely by Arabs, mainly the aggrieved settlers of Marw with the addition of the Yemeni faction and their Mawali". The Abbasids also appealed to non-Arab Muslims, known as mawali, who remained outside the kinship-based society of Arab culture and were perceived of as a lower class within the Umayyad empire. Muhammad ibn 'Ali, a great-grandson of Abbas, began to campaign for the return of power to the family of Muhammad, the Hashimites, in Persia during the reign of Umar II, Muhammad ibn Ali.

During the reign of Marwan II, this opposition culminated in the rebellion of Ibrahim the Imam, the fourth in descent from Abbas. Supported by the province of Khorasan, Iran, he achieved considerable successes, but was captured in the year 747 and died in prison; some hold that he was assassinated. The quarrel was taken up by his brother Abdallah, known by the name of Abu al-'Abbas as-Saffah, who, with victory on the Greater Zab River (750), defeated the Umayyads and was proclaimed Caliph.

Political Situation

The various de facto independent emirates after the Abbasids were shorn of his military dominance (c. 950).

Consolidation and schisms
The first change the Abbasids made was to move the empire's capital there from Damascus, in Syria, to Baghdad in Iraq. This was to both appease as well to be closer to the Persian mawali support base that existed in this region more influenced by Persian history and culture, and part of the Persian mawali demand for less Arab dominance in the empire. Baghdad was established on the Tigris River in 762. A new position, that of the vizier, was also established to delegate central authority, and even greater authority was delegated to local emirs. Eventually, this meant that many Abbasid caliphs were relegated to a more ceremonial role than under the Umayyads, as the viziers began to exert greater influence, and the role of the old Arab aristocracy was slowly replaced by a Persian bureaucracy

The Abbasids had depended heavily on the support of Persians[citation needed] [see 'Abbasid Dynasty article in Britannica] in their overthrow of the Umayyads. Abu al-'Abbas' successor, Al-Mansur, moved their capital from Damascus to the new city of Baghdad and welcomed non-Arab Muslims to their court. While this helped integrate Arab and Persian cultures, it alienated many of their Arab supporters, particularly the Khorasanian Arabs who had supported them in their battles against the Umayyads.

These fissures in their support led to immediate problems. The Umayyads, while out of power, were not destroyed. The only surviving member of the Umayyad royal family, which had been all but annihilated, ultimately made his way to Spain where he established himself as an independent Emir (Abd ar-Rahman I, 756). In 929, Abd ar-Rahman III assumed the title of Caliph, establishing Al Andalus from Córdoba as a rival to Baghdad as the legitimate capital of the Islamic Empire.

Rift with the Shia
The Abbasids also found themselves at odds with the Shias, many of whom had supported their war against the Umayyads, since the Abbasids claimed legitimacy by their familial connection to Muhammed. Once in power, the Abbasids embraced Sunni Islam and disavowed any support for Shi'a beliefs. That led to numerous conflicts, culminating in an uprising in Mecca in 786, followed by widespread bloodshed and the flight of many Shi'a to the Maghreb, where the survivors established the Idrisid kingdom. Shortly thereafter, Berber Kharijites set up an independent state in North Africa in 801. Within 50 years the Idrisids in the Maghreb and Aghlabids of Ifriqiya and a little later the Tulunids and Ikshidids of Misr were effectively independent in Africa.

Communication with Provinces
The Abbasid leadership had to work hard in the last half of the eighth century (750-800), under several competent caliphs and their viziers to overcome the political challenges created by the far flung nature of the empire, and the limited communication across it and usher in the administrative changes to keep order. While the Byzantine Empire was fighting Abbasid rule in Syria and Anatolia, military operations during this period were minimal, as the caliphate focused on internal matters as local governors, who, as a matter of prodecure, operated mostly independently of central authority. The problem that the caliphs faced was that these governors had begun to exert greater autonomy, using their increasing power to make their positions hereditary.

At the same time, the Abbasids faced challenges closer to home. Former supporters of the Abbasids had broken away to create a separate kingdom around Khorosan in northern Persia. Harun al-Rashid (786 – 809) turned on the Barmakids, a Persian family that had grown significantly in power within the administration of the state however, Harun al-Rashid turned against them and killed most of the family [4]..

Golden Age
The Islamic Golden Age was inaugurated by the middle of the 8th century by the ascension of the Abbasid Caliphate and the transfer of the capital from Damascus to Baghdad. The Abbassids were influenced by the Qur'anic injunctions and hadith such as "the ink of scholar is more holy then the blood of martyr" stressing the value of knowledge. During this period the Muslim world became the unrivaled intellectual center for science, philosophy, medicine and education as the Abbasids championed the cause of knowledge and established the House of Wisdom in Baghdad; where both Muslim and non-Muslim scholars sought to translate and gather all the world's knowledge into Arabic. Many classic works of antiquity that would otherwise have been lost were translated into Arabic and Persian and later in turn translated into Turkish, Hebrew and Latin. During this period the Muslim world was a cauldron of cultures which collected, synthesized and significantly advanced the knowledge gained from the ancient Roman, Chinese, Indian, Persian, Egyptian, North African, Greek and Byzantine civilizations.

The reigns of Harun al-Rashid (786 – 809) and his successors fostered an age of great intellectual achievement. In large part, this was the result of the schismatic forces that had undermined the Umayyad regime, which relied on the assertion of the superiority of Arab culture as part of its claim to legitimacy, and the Abbasids' welcoming of support from non-Arab Muslims. It is well established that the Abbasid caliphs modeled their administration on that of the Sassanids. One Abbasid caliph (whose mother was Persian) is even quoted as saying:
"The Persians ruled for a thousand years and did not need us Arabs even for a day. We have been ruling them for one or two centuries and cannot do without them for an hour."

A number of medieval thinkers and scientists living under Islamic rule played a role in transmitting Islamic science to the Christian West. They contributed to making Aristotle known in Christian Europe. In addition, the period saw the recovery of much of the Alexandrian mathematical, geometric and astronomical knowledge, such as that of Euclid and Claudius Ptolemy. These recovered mathematical methods were later enhanced and developed much further by other Islamic scholars, notably by Persian scientists Al-Biruni and Abu Nasr Mansur.

Algebra was also pioneered by Persian Scientist Muhammad ibn Mūsā al-Khwārizmī during this time in his landmark text, Kitab al-Jabr wa-l-Muqabala, from which the term algebra is derived. He is thus considered to be the father of algebra. The terms algorism and algorithm are also derived from the name of al-Khwarizmi, who was responsible for introducing the Arabic numerals and Hindu-Arabic numeral system beyond the Indian subcontinent.

Ibn al-Haytham (Alhazen) developed an early scientific method in his Book of Optics (1021). The most important development of the scientific method was the use of experiments to distinguish between competing scientific theories set within a generally empirical orientation, which began among Muslim scientists. Ibn al-Haytham is also regarded as the father of optics, especially for his empirical proof of the intromission theory of light. Bradley Steffens described Ibn al-Haytham as the "first scientist" for his development of scientific method.

Medicine in medieval Islam was an area of science that advanced particularly during the Abbasids' reign. During the ninth century, Baghdad contained over 800 doctors, and great discoveries in the understanding of anatomy and diseases were made. The clinical distinction between measles and smallpox was discovered during this time. Famous Persian scientist Ibn Sina (known to the West as Avicenna) produced treatises and works that summarized the vast amount of knowledge that scientists had accumulated, and is often known as the father of modern medicine for his encyclopedias, The Canon of Medicine and The Book of Healing. The work of him and many others directly influenced the research of European scientists during the Renaissance and even later.

Astronomy in medieval Islam was advanced by Al-Battani, who improved the precision of the measurement of the precession of the Earth's axis. The corrections made to the geocentric model by al-Battani, Averroes, Nasir al-Din al-Tusi, Mo'ayyeduddin Urdi and Ibn al-Shatir were later incorporated into the Copernican heliocentric model. The astrolabe, though originally developed by the Greeks, was perfected by Islamic astronomers and engineers, and was subsequently brought to Europe.
Muslim chemists and alchemists played an important role in the foundation of modern chemistry. Scholars such as Will Durant and Alexander von Humboldt regard Muslim chemists to be the founders of chemistry. In particular, Geber (Jabir ibn Hayyan) is considered the "father of chemistry". The works of Arab chemists influenced Roger Bacon (who introduced the empirical method to Europe, strongly influenced by his reading of Arabic writers), Isaac Newton, among many others. A number of chemical processes such as distillation techniques and the production of alcohol were developed in the Muslim world and then spread to Europe.

Literature
The most well known fiction from the Islamic world was The Book of One Thousand and One Nights (Arabian Nights). The original concept is derived from pre-Islamic Iranian (Persian) prototype with reliance on Indian elements. It also includes stories from rest of the Middle-Eastern and North African nations. The epic took form in the 10th century and reached its final form by the 14th century; the number and type of tales have varied from one manuscript to another. All Arabian fantasy tales were often called "Arabian Nights" when translated into English, regardless of whether they appeared in The Book of One Thousand and One Nights. This epic has been influential in the West since it was translated in the 18th century, first by Antoine Galland. Many imitations were written, especially in France. Various characters from this epic have themselves become cultural icons in Western culture, such as Aladdin, Sinbad and Ali Baba.

A famous example of Persian poetry on romance (love) is Layla and Majnun, dating back to the Umayyad era in the 7th century. It is a tragic story of undying love much like the later Romeo and Juliet, which was itself said to have been inspired by a Latin version of Layli and Majnun to an extent.

Philosophy
Main articles: Islamic philosophy and Early Islamic philosophy
Further information: Logic in Islamic philosophy, Kalam, Avicennism, Averroism, Illuminationist philosophy, and Transcendent Theosophy
One of the common definitions for "Islamic philosophy" is "the style of philosophy produced within the framework of Islamic culture." Islamic philosophy, in this definition is neither necessarily concerned with religious issues, nor is exclusively produced by Muslims. Their works on Aristotle was a key step in the transmission of learning from ancient Greeks to the Islamic world and the West. They often corrected the philosopher, encouraging a lively debate in the spirit of ijtihad. They also wrote influential original philosophical works, and their thinking was incorporated into Christian philosophy during the Middle Ages, notably by Thomas Aquinas.

Three speculative thinkers, al-Kindi, al-Farabi, and Avicenna, combined Aristotelianism and Neoplatonism with other ideas introduced through Islam, and Avicennism was later established as a result. Other influential Muslim philosophers in the Caliphates include al-Jahiz, a pioneer in evolutionary thought, and Ibn al-Haytham (Alhacen), a pioneer of phenomenology and the philosophy of science and a critic of Aristotelian physics and Aristotle's concept of place (topos).

Technology
Main articles: Inventions in medieval Islam, Muslim Agricultural Revolution, and Timeline of Islamic science and technology

In technology, the Muslim world adopted papermaking from China and further advanced the technology with their invention of papermills many centuries before paper was
known in the West. The knowledge of gunpowder was also transmitted from China via Islamic countries, where the formulas for pure potassium nitrate and an explosive gunpowder effect were first developed.

Advances were made in irrigation and farming, using new technology such as the windmill. Crops such as almonds and citrus fruit were brought to Europe through al-Andalus, and sugar cultivation was gradually adopted by the Europeans. Arab merchants dominated trade in the Indian Ocean until the arrival of the Portuguese in the 16th century. Hormuz was an important center for this trade. There was also a dense network of trade routes in the Mediterranean, along which Muslim countries traded with each other and with European powers such as Venice, Genoa and Catalonia. The Silk Road crossing Central Asia passed through Muslim states between China and Europe.

Muslim engineers in the Islamic world made a number of innovative industrial uses of hydropower, and early industrial uses of tidal power, wind power, steam power,fossil fuels such as petroleum, and early large factory complexes (tiraz in Arabic). The industrial uses of watermills in the Islamic world date back to the 7th century, while horizontal-wheeled and vertical-wheeled water mills were both in widespread use since at least the 9th century. A variety of industrial mills were being employed in the Islamic world, including early fulling mills, gristmills, hullers, paper mills, sawmills, shipmills, stamp mills, steel mills, sugar mills, tide mills and windmills. By the 11th century, every province throughout the Islamic world had these industrial mills in operation, from al-Andalus and North Africa to the Middle East and Central Asia. Muslim engineers also invented crankshafts and water turbines, employed gears in mills and water-raising machines, and pioneered the use of dams as a source of water power, used to provide additional power to watermills and water-raising machines. Such advances made it possible for many industrial tasks that were previously driven by manual labour in ancient times to be mechanized and driven by machinery instead in the medieval Islamic world. The transfer of these technologies to medieval Europe had an influence on the Industrial Revolution.

A number of industries were generated due to the Muslim Agricultural Revolution, including early industries for agribusiness, astronomical instruments, ceramics, chemicals, distillation technologies, clocks, glass, mechanical hydropowered and wind powered machinery, matting, mosaics, pulp and paper, perfumery, petroleum, pharmaceuticals, rope-making, shipping, shipbuilding, silk, sugar, textiles, water, weapons, and the mining of minerals such as sulfur, ammonia, lead and iron. Early large factory complexes (tiraz) were built for many of these industries, and knowledge of these industries were later transmitted to medieval Europe, especially during the Latin translations of the 12th century, as well as before and after. For example, the first glass factories in Europe were founded in the 11th century by Egyptian craftsmen in Greece.[25] The agricultural and handicraft industries also experienced high levels of growth during this period.

Fracture of Central Authority
Even by 820, the Samanids had begun the process of exercising independent authority in Transoxiana and Greater Khorasan, the Shia Hamdanids in Northern Syria, and the successive Tahirid, Alid and Saffarid dynasties of Iran. By the early 10th century, the Abbasids almost lost control to the growing Persian faction known as the Buwayhids that replaced the Samanids as the Buwayhids were quietly able to assume real power in the bureaucracy at Baghdad.

All these autonomous provinces slowly took on the characteristic of de facto states with hereditary rulers, armies, and revenues and operated under only nominal caliphal suzeranity, which may not necessarily be reflected by any contribution to the treasury.[3] The eventual rise of the Ghaznavid Empire and the Seljuks to displace all these factions marked the end of Abbasid political dominion over the area.

Loss of Power
Mahmud of Ghazni took the title of sultan, as opposed to the "amir" that had been in more common usage, signifying the Ghaznavid Empire's independence from Caliphial authority even as a matter of form. By the 11th century, the loss of respect for the caliphs had gone even further, as the Seljuks, Khwarezmshahs, Almoravids and other Islamic rulers no longer mentioned the caliph's name in the Friday Khutba, or struck it off their coinage. The Fatimids contested the Abbasids for even the titular authority. The Buwayhids were defeated in the mid-11th century with the aid of the Seljuks under Toghril Beg; however, the Seljuks then themselves took over de facto lordship of the Empire, and the Caliph bestowed on Toghril Beg the title of Sultan of the East and the West. The Seljuks publicly pledged allegiance to the Caliph, but left him in control of little actual terrritory beyond Baghdad. Caliph Al-Muqtafi was the 1st Abbasid Caliph to regain the independence of the Caliphate,after nearly 250 years of foreign rule,he successfully defended Baghdad against the Seljuqs,thus securing Iraq for the Abbasids. see Seljuk siege of Baghdad 1157

The end of the dynasty
Hulagu Khan sacked Baghdad on (February 10, 1258), causing great loss of life. Muslims feared that supernatural disaster would strike if the blood of Al-Musta'sim, the last reigning Abbasid caliph in Baghdad, a direct descendent of Muhammad's uncle, was spilled. Despite the advice of the Learned Shiites of Persia that no such calamity had happened after the deaths of John the Baptist, Jesus Christ, or the Shiite Imam (leader) Hussein, as a precaution, Hulagu, in accordance with a Mongol taboo which forbade spilling royal blood, had Al-Musta'sim wrapped in a carpet and trampled to death by horses on February 20, 1258. The Al-Musta'sim family was also executed, with the lone exceptions of his youngest son and a daughter who were sent to Mongolia to be slaves in the harem of Hulagu.

The Abbasids still maintained a feeble show of authority, confined to religious matters, in Egypt under the Mamluks, but the dynasty finally disappeared with Al-Mutawakkil III, who was carried away as a prisoner of the palace to Constantinople by Selim I where he only had a ceremonial role, until his death in 1543.

Role of the Mamluks
In the 9th century, the Abbasids created an army loyal only to their caliphate, drawn mostly from Turkish slaves, known as Mamluks, with some Slavs and Berbers participating as well. This force, created in the reign of al-Ma'mun (813 – 833), and his brother and successor al-Mu'tasim (833 – (842), prevented the further disintegration of the empire.

The Mamluk army, though often viewed negatively, both helped and hurt the caliphate. Early on, it provided the government with a stable force to address domestic and foreign problems. However, creation of this foreign army and al-Mu'tasim's transfer of the capital from Baghdad to Samarra created a division between the caliphate and the peoples they claimed to rule. In addition, the power of the Mamluks steadily grew until al-Radi (934 – 941) was constrained to hand over most of the royal functions to Mahommed bin Raik. In the following years, the Buwayhids, who were Shi'ites, seized power over Baghdad, ruling central Iraq for more than a century.

The Twelve Imams

2009-06-02T17:29:00.000+08:00

The Twelve Imams are the spiritual and political successors to Muhammad, the Prophet of Islam, in the Twelver or Ithna-‘ashariyyah branch of Shī‘ah Islam. According to the theology of Twelvers, the successor of Muhammad is an infallible human individual who not only rules over the community with justice, but also is able to keep and interpret the Divine Law and its esoteric meaning. The Prophet and Imams' words and deeds are a guide and model for the community to follow; as a result, they must be free from error and sin, and must be chosen by divine decree, or nass, through the Prophet.

It is believed in Twelver and Ismaili Shī‘ah Islam that ‘aql, divine wisdom, was the source of the souls of the Prophets and Imams and gave them esoteric knowledge called ḥikmah and that their sufferings were a means of divine grace to their devotees. Although the Imam was not the recipient of a divine revelation, he had a close relationship with God, through which God guides him, and the Imam in turn guides the people. Imamate, or belief in the divine guide is a fundamental belief in the Twelver and Ismaili Shī‘ī branches and is based on the concept that God would not leave humanity without access to divine guidance.

According to Twelvers, there is always an Imam of the Age, who is the divinely appointed authority on all matters of faith and law in the Muslim community. ‘Alī was the first Imam of this line, and in the Twelvers' view, the rightful successor to the Prophet of Islam, followed by male descendants of Muhammad through his daughter Fatimah Zahra. Each Imam was the son of the previous Imam, with the exception of Husayn ibn Ali, who was the brother of Hasan ibn Ali. The twelfth and final Imam is Muhammad al-Mahdi, who is believed by the Twelvers to be currently alive, and hidden till he returns to bring justice to the world.

Layla and Majnun

2009-06-02T17:20:00.002+08:00

Layla and Majnun, also known as The Madman and Layla - in Arabic مجنون و ليلى (Majnun and Layla) or قيس وليلى (Qays and Layla), in Persian: لیلی و مجنون (Leyli and Madjnun), (Leyli ve Mecnun) in Azeri - is a classical Arabian love story. It is based on the real story of a young man called Qays ibn al-Mulawwah (Arabic: قيس بن الملوح‎) from the northern Arabian Peninsula,[1] in the Umayyad era during the 7th century. There were two Arabic versions of the story at the time. In one version, he spent his youth together with Layla, tending their flocks. In the other version, upon seeing Layla he fell passionately in love with her. In both versions, however, he went mad when her father prevented him from marrying her; for that reason he came to be called Majnun Layla, which means "Driven mad by Layla". To him were attributed a variety of incredibly passionate romantic Arabic poems, considered among the foremost examples of the Udhari school.

Qays ibn al-Mulawwah ibn Muzahim, a Bedouin poet, was from the Bani Aamir tribe of Arabia. He fell in love with Layla bint Mahdi ibn Sa’d from the same tribe, better known as Layla Al-Aamiriya. He soon began creating poems about his love for her, mentioning her name often. When he asked for her hand in marriage her father refused as this would mean a scandal for Layla according to Arab traditions. Soon after, Layla married another man.

When Qays heard of her marriage, he fled the tribe camp and began wandering the surrounding desert. His family eventually gave up on his return and left food for him in the wilderness. He could sometimes be seen reciting poetry to himself or writing in the sand with a stick.

Layla moved to Iraq with her husband, where she became ill and eventually died. Qays was later found dead in the wilderness in 688 A.D. near an unknown woman’s grave. He had carved three verses of poetry on a rock near the grave, which are the last three verses attributed to him.

Many other minor incidents happened between his madness and his death. Most of his recorded poetry was composed before his descent into madness.

Among the poems attributed to Qays ibn al-Mulawwah, regarding Layla:

"I pass by these walls, the walls of Layla
And I kiss this wall and that wall
It’s not Love of the houses that has taken my heart
But of the One who dwells in those houses"

In India it is believed that Laila Majnun find refuge in a village in Rajasthan before breathing their last. That's what the The 'graves' of Laila and Majnu in Bijnore village of Rajasthan people of Bijnore village near Anupgarh in Sriganganagar district, have long believed. According to rural legend here, Laila and Majnu were from Sindh and escaped to these parts and died here. Hundreds of newlyweds and lovers form India and Pakistan despite there being no facilities for an overnight stay attend the two day fair in June.

From Arab and Habib folklore the story passed into Persian literature. The story of Lili o Majnoon was known in Persian at least from the time Rudaki who mentions the lovers.

Although the story was somewhat popular in Persian literature in the 12th century, it was the Persian masterpiece of Nezami Ganjavi that popularized it dramatically in Persian literature[5]. Nezami collected both secular and mystical sources about Majnun and portrayed a vivid picture of the famous lovers. Subsequently, many other Persian poets imitated him and wrote their own versions of the romance. By collecting information from both secular and mystical sources about Majnun, Nizami portrayed such a vivid picture of this legendary lover that all subsequent poets were inspired by him, many of them imitated him and wrote their own versions of the romance. Nezami uses various characteristics deriving from 'Udhrite love poetry and weaves them into his own Persian culture[5]. He Persianises the poem by adding techniques borrowed from the Persian epic tradition, such as "the portrayal of characters, the relationship between characters, description of time and setting, etc."

In his adaptation, the young lovers become acquainted at school and fell desperately in love. However, they could not see each other due to a family feud, and Layla's family arranged for her to marry another man. It is a tragic story of undying love much like the later Romeo and Juliet, which was itself said to have been inspired by a Latin version of Layla and Majnun to an extent.However, Shakespearean scholars deny any such influence. This type of love is known in Arabic culture as "Virgin Love" (Arabic: حب عذري), because the lovers never married or made love. Other famous Virgin Love stories are the stories of "Qays and Lubna", "Kuthair and Azza", "Marwa and Al Majnoun Al Faransi" and "Antara and Abla". The literary motif itself is common throughout the world, notably in the Muslim literature of South Asia, such as Urdu ghazals.

According to Dr. Rudolf Gelpke: Many later poets have imitated Nizami's work, even if they could not equal and certainly not surpass it; Persians, Turks, Indians, to name only the most important ones. The Persian scholar Hekmat has listed not less than forty Persians and thirteen Turkish versions of Layli and Majnun.[9]. According to Vahid Dastgerdi, If one would search all existing libraries, one would probably find more than 1000 versions of Layli and Majnun.

The Azerbaijani language adaptation of the story, Dâstân-ı Leylî vü Mecnûn (داستان ليلى و مجنون; "The Epic of Layla and Majnun") was written in the 16th century by Fuzûlî. Fuzûlî's version was borrowed by the renowned Azerbaijani composer Uzeyir Hajibeyov, who used the material to create what became the Middle East's first opera. It premiered in Baku on January 25, 1908. The story had previously been brought to the stage in the late 19th century, when Ahmed Shawqi wrote a poetic play about the tragedy, now considered one of the best in modern Arab poetry. Qays's lines from the play are sometimes confused with his actual poems.

The enduring popularity of the legend has influenced Middle Eastern literature, especially Sufi writers, in whose literature the name Layla refers to their concept of the Beloved. The original story is featured in Bahá'u'lláh's mystical writings, the Seven Valleys. Etymologically, Layla is related to the Hebrew and Arabic words for "night," and is thought to mean "one who works by night." This is an apparent allusion to the fact that the romance of the star-crossed lovers was hidden and kept secret. In the Persian and Arabic languages, the word Majnun means "crazy." In addition to this creative use of language, the tale has also made at least one linguistic contribution, inspiring a Turkish colloquialism: to "feel like Layla" is to feel completely dazed, as might be expected of a person who is literally madly in love.

This epic poem was translated into English by Isaac D'Israeli in the early 1800s allowing a wider audience to appreciate it.

Layla has also been mentioned in many works by the notorious Aleister Crowley in many of his religious texts, perhaps most notably, in The Book of Lies.

Popular culture
• The name "Layla" served as Clapton's inspiration for the title of Derek and the Dominos' famous album Layla and Other Assorted Love Songs and its title track. The song "I Am Yours" is a direct quote from a passage in Layla and Majnun.
• The tale of Layla and Majnun has been the subject of various films produced by the Indian film industry beginning in the 1920s. One, Laila Majnun, was produced in 1976. In 2007, the story was enacted as both a framing story and as a dance-within-a-movie in the film Aaja Nachle.
• The term Layla-Majnun is often used for lovers, also Majnun is commonly used to address a person madly in love.
• one of the panels in the Alisher Navoi metro station in Tashkent, Uzbekistan represents the epic on blue green tiles.

Makkah 1

2009-03-08T08:48:00.002+08:00

40 KESILAPAN IBU BAPA

2009-03-08T08:43:00.001+08:00

1. Pemilihan jodoh tanpa memperhitungkan mengenai zuriat.
2. Perhubungan suami isteri tanpa memperhitungkan mengenai zuriat.
3. Kurang berlemah lembut terhadap anak-anak.
4. Memaki hamun sebagai cara menegur kesilapan anak-anak.
5. Tidak berusaha mempelbagaikan makanan yang disajikan kepada anak-anak.
6. Jarang bersama anak-anak sewaktu mereka sedang makan.
7. Melahirkan suasana yang kurang seronok ketika makan.
8. membeza-bezakan kasih saying terhadap anak-anak.
9. Kurang melahirkan kasih saying.
10. Sering mengeluh di hadapan anak-anak.
11. Tidak meraikan anak-anak ketika mereka pergi dan pulang dari sekolah.
12. Tidak mengenalkan anak-anak dengan konsep keadilan.
13. Tidak memberatkan pendidikan agama di kalangan anak-anak.
14. Tidak terlibat dengan urusan pelajaran anak-anak.
15. Tidak memprogramkan masa rehat dan riadah anak-anak.
16. Tidak menggalakkan dan menyediakan suasana suka membaca.
17. Mengizinkan anak-anak menjamah makanan dan minuman yang tidak halal.
18. Tidak menunjukkan contoh tauladan yang baik di hadapan anak-anak.
19. Jarang meluangkan masa untuk bergurau senda dengan anak-anak.
20. Terdapat jurang komunikasi di antara ibubapa dengan anak-anak.
21. Tidak menggunakan bahasa yang betul.
22. Suka bertengkar di hadapan anak-anak.
23. Sentiasa menunjukkan muka masam di hadapan anak-anak.
24. Tidak membimbing anak-anak supaya mematuhi syariat.
25. Memberi kebebasan yang berlebihan kepada anak-anak.
26. Terlalu mengongkong kebebasan anak-anak.
27. Tidak menunaikan janji yang dibuat terhadap anak-anak.
28. Tidak menunjukkan minat kepada aktiviti anak-anak.
29. Tidak memupuk semangat membaca di kalangan anak-anak.
30. Tidak berminat melayan pertanyaan atau kemusykilan anak-anak.
31. Tidak memberi perhatian terhadap buah fikiran anak-anak.
32. Lambat memberi penghargaan kepada anak-anak.
33. Kerap meleteri sesuatu kesilapan yang dilakukan anak-anak.
34. Hukuman yang tidak setimpal dengan kesalahan yang dilakukan.
35. Sering mengancam dan menakutkan anak-anak.
36. Menghukum tanpa menyatakan kesalahan yang dilakukan.
37. Tidak konsisten dalam menjatuhkan hukuman ke atas anak-anak.
38. Memberi nasihat yang sama kepada anak-anak.
39. Tidak tegas mendidik anak-anak.
40. Tidak menggalakkan anak-anak hidup bekerjasama.

QUNUT NAZILAH

2009-03-08T08:41:00.000+08:00

Qunut is a recitation of doa in facing difficult times and situation and to ask Allah’s protection from any peril.

WAYS TO PERFORM QUNUT NAZILAH

Qunut Nazilah can be done in every obligatory solat: Zohor, Asar, Maghrib, Isyak and Subuh. It is recited after ruku’ while in the position of I’tidal after reciting:
سَمِعَ اللَّهُ لِمَنْ حَمِدَهُ ، رَبَّنَا وَلَكَ الْحَمْدُ.

There are 3 ways that an Imam can recite this doa

1. Recite the Qunut for Subuh prayers only.

2. Recite the Qunut Nazilah only. (see attachment)

3. Recite the qunut for Subuh first and continue with the qunut nazilah.

Important Reminder:
• Imam who does not memorized the nazilah prayers, they can recite the qunut as in Subuh prayers and the nazilah prayers can be read after solat.

• Imam should remind his jemaah that qunut nazilah will be recited during the prayers and the ways of performing it.

Prepared by
Office Of the Mufti
Majlis Ugama Islam Singapura
2 Ogos 2006

QUNUT NAZILAH

Jerome

2009-03-08T08:40:00.000+08:00

In January 2008, the French bank Societe Generale stunned the financial world when it announced it lost $7.2 billion due to the unauthorized trading transactions of a single mid-level rogue trader, Jerome. In unraveling the fraud, it was discovered that Jerome used his inside knowledge of the bank’s back-room procedures to subvert the bank’s control systems for more than a year. Some of his tactics included: stealing computer passwords from colleagues to conduct trades, fabricating emails to confirm fake trades, and misappropriating IT access codes to hide transactions.

This incident is a wake-up call for organizations to reevaluate their access security controls. Maintaining strong access security controls helps prevent both unauthorized and excessive access to the data from those seeking to compromise data integrity or perform unauthorized transactions. But, as the Societe Generale case suggests, securing data involves more than preventing people outside the company from accessing data. It must also ensure that its people on the inside perform only the activities necessary to discharge their job responsibilities.

How to Play Carrom

2009-03-08T08:36:00.000+08:00

The simplified rules of carrom are as follows.

Two or four people can play carrom. If two, the players sit opposite each other, while with four, the opposite two are partners. As an exception, though, you can play with three players against each other for points.
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Arrange the carrom men on the centre circle of the carrom board as shown in the following illustration, with the red 'queen' at the centre. The whites should be lined up to form a "Y" shape, with two sides aiming directly towards the corner pockets.

Each player sits on his side of the board and can only strike from that side. The contestant playing white 'breaks' or plays first, which can be decided by the toss of a coin. The object of the game is to sink all of your carrom men, using the heavier 'striker', in any of the pockets before your opponent. Your turn continues as long as you keep sinking your carrom men - luck shots count and all combinations are permitted.

When placing the striker on the board to shoot, it must touch both 'base lines', either covering the end circle completely, or not touching it at all. The striker may not touch the diagonal arrow line.

Correct Striker Placement

Incorrect Striker Placement
Shooting styles are very personal - whichever 'grip' works for you is fine as long as you 'flick' the striker and don't push it. Generally, it's best to orient your body in order to see the line of your aim while shooting comfortably - you may not move or leave your chair, though.

For forward shots, you can use your index finger, middle finger, or even the 'scissors' shot. Before shooting, try touching the striker with your fingernail, to be sure that its really on line. This will improve your accuracy and prevent you from hurting your finger.

Index Finger Middle Finger 'Scissors' Shot
For 'back-shots' you may only use your thumb or the scissors technique.

No part of your body, except your hand, may cross the imaginary diagonal line nor may your elbow protrude over the frame in front of you. Even your feet or knees my not leave your quadrant.

Incorrect Arm Position
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The red 'queen,' can be pocketed at any time after sinking your first piece, but must be sunk before your last one. After pocketing the queen, you must sink one of your carrom men, thereby 'covering' it, into any pocket in the next shot, or it is returned to the center spot.

Once the queen is covered, whoever clears all their carrom men first wins the 'board'.

The winner of a board collects one point for each of the opponent's carrom men left at the finish and three points for the queen if covered by the winner (if covered by the loser, no-one gets those points). No more points are collected for the queen after your score reaches 22.

A game consists of 25 points or eight boards, whichever comes first.
________________________________________
• Sinking the striker costs you one piece and your turn. But, if you sink a piece in the same shot, then two come up and you shoot again.
• After sinking the striker, your opponent places the due piece(s) within the center circle. If you haven't sunk one yet, you owe one.
• If while shooting for the queen, you also sink one of your carrom men in the same shot, the queen is automatically covered, no matter which went first.
• If a piece jumps off the board, it is placed on the center spot. If pieces land on end or are overlapping, they are left undistrurbed.
• If the center spot is partially covered when replacing the queen or a jumped piece, the piece should cover as much red as possible. If totally covered, the piece is placed opposite the next player behind the red spot.
• If you sink your opponent's piece, you lose your turn. If you sink their last piece, you lose the board and three points.
• If you sink your last piece before the queen, you lose the board, three points and one point for each of your opponent's pieces left.
• If the striker does not leave both lines, try again. You get three tries to break before losing your turn.

Laws of Carrom
Standard Equipment | Interpretations | Sitting Position | How to Strike | Toss | Trial Board | Break | Turn of Play | How to Score | Change of Sides | Foul | Carrom Men Overboard | Carrom Men Rolling and Overlapping | Dues and Penalties | Queen | General | Loss of Entire Match | Protest
Adopted by International Carrom Federation, 1993
I. Standard Equipment

The term Standard Equipment shall mean and include the following.
A. Carrom Board
A.1 Playing Surface
The playing surface of the Carrom Board should be of plywood or of any other equally smooth wood, of not less than 8 mm in thickness and of a minimum of 73.50 cm and a maximum of 74.00 cm square with its surface completely smooth. A Carrom Board shall be able to have at least three and a half runs of a normally smooth Striker of 15 gm weight, when struck with the maximum force, from one of the Bale lines to the opposite frame of the Carrom Board.
A.2 Frames
Adjoining the playing surface of the Carrom Board there shall be wooden frames with inside curved corners made of Rosewood or any other hard wood with good resistance, with a minimum height of 1.90 cm and a maximum of 2.54 cm from the playing surface. The breadth of the frame shall not be less than 6.35 cm and not more than 7.60 cm. Suitable bracings shall be provided underneath the playing surface and fastened with the frame.
A.3 Pockets
The pockets of the four corners of the Carrom Board shall be round inwardly and not outwardly and be 4.45 cm in diameter with admissible variation of not more than 0.15 cm. The piece of plywood adjoining the corners of the frame shall be cut off.
A.4 Base Lines
Two straight lines of 47 cm in length with admissible variation of 0.30 cm equally distributed on all sides, black in colour, shall be drawn on each of the four sides of the playing surface, parallel to the frame on each side. The lower of these two lines, which shall be between 0.50 cm and 0.65 cm thickness, shall be 10.15 cm away from the frame and the other one 3.18 cm away from the lower part of the Base line. The Base lines shall be closed by circles of 3.18 cm in diameter at either end. Within this circle a portion 2.54 cm in diameter shall be coloured red. These circles shall be called Base circles. These shall be drawn so as to touch both the Base lines and also the upper Base lines of the adjacent side when imaginably extended. The distance between the Base circle on one side and that of the other may be 1.27 cm approximately.
A.5 Arrows
Four Arrows, black in colour, of not more than 0.15 cm thickness shall be drawn at each corner of the Carrom Board at an angle of 45 degrees to any of the adjacent sides and each of them shall pass through the gap between the two Base circles and point towards the centre of the picket leaving a clear distance of 5.00 cm from the edge of the pocket. The length of the arrow shall not exceed 25.70 cm. A decorative arch of 6.35 cm in diameter with a pointer at both ends, drawn at the starting point of the arrows leading towards the pocket is permissible.
A.6 Centre Circle
Exactly in the centre of the Carrom Board there shall be a circle of 3.18 cm in diameter drawn in black colour with admissible variation of 0.16 cm. It shall be called the Centre Circle and shall be coloured in red.
A.7 Outer Circle
A circle of 17.00 cm in diameter with the centre point of the Carrom Board as its centre shall be drawn in black colour with an admissible variation of 0.30 cm. It shall be called the Outer Circle. Any decorative design in this circle is permissible.
B. Carrom Men
The Carrom Men used in play shall be of good quality wood and circular in shape. The diameter of a Carrom Man shall not be more than 3.18 cm and not less than 3.02 cm, while its thickness shall not be less than 0.70 cm and not more than 0.90 cm. The edge shall be round and plain. The Carrom Man's weight shall not be less than 5.00 grams and not more than 5.50 grams. There shall be one red, nine white and nine black Carrom Men, and they shall be uniform. The Carrom Men shall have a smooth movement in a flat position on the surface of the Carrom Board when struck by a Striker of standard specification.

C. Striker
The Striker shall be smooth and round with a diameter not exceeding 4.13 cm and weighing not more than 15.00 gm. A Striker made of any material other than metal, with the specifications prescribed above may be used. A Striker with metal fixed and visible to the eye shall not be allowed. Engraved decent designs on the Striker are permissible.
D. Table or Stand
The Table or Stand on which the Carrom Board is placed for play shall be not less than 63.00 cm and not more than 70.00 cm in height. The Carrom Board, when placed on it, shall not be uneven or shaking. However, padding below the Carrom Board and the Table or Stand on which the Carrom Board is placed may be used to make the playing surface of the Carrom Board level and firm as far as possible.
E. Stool or Chair
The Stool or Chair on which the player sits for playing shall be not less than 40.00 cm and not more than 50.00 cm in height. The Chair, if used, shall be armless.
F. Powder
The powder used shall be of high quality to keep the playing surface smooth and dry. The powder shall not be wet. Pouches or containers filled with powder should be used to spread powder evenly over the playing surface.
G. Nets
The pockets shall be fully covered from beneath by nets fixed at the bottom of the Carrom Board. Each net shall have the capacity of holding at least 10 Carrom Men.
H. Light
A light shall be hung or fitted at a convenient height above the Carrom Board so that when a conical or square shade, preferably of metal, is used, the light shall fall only on the Carrom Board including the frame. The shade shall be one with the inner side completely snow-white. The bulb used, preferably transparent white, shall be between 60 and 100 watts. However, the height of the light can be altered at the request of a player in such a manner that the naked light does not strike the eyes of the players.

II Interpretations
In these Laws, unless there is anything repugnant to the subject or context, the terms given below shall have the following interpretations:
1. "Laws" shall mean the Laws of Carrom.
2. "Proper" shall mean in accordance with the Laws, while "Improper" shall mean contrary to the Laws.
3. "C/B" shall mean Carrom Board.
4. "C/M" shall mean Carrom Man or Carrom Men.
5. "Board" shall mean break to completion.
6. "Break" shall mean the first stroke of a board.
7. "Finish" shall mean the completion of the board.
8. "Player" shall mean a Carrom player.
9. "Placing" shall mean keeping the penalty or Due C/M in a flat position within the Outer circle only by the player permitted to do so as per the Laws. The Queen or the jumped C/M shall always be placed by the Umpire in the Centre Circle.
10. "Pocketing" shall mean putting C/M or Queen in the pocket by a proper or improper stroke.
11. "Push" shall mean a jerk or sudden motion of the elbow of the playing "hand" instead of striking the Striker with the tip of the finger.
12. "Queen" shall mean the red C/M.
13. "Due" shall mean pocketing the Striker with or without C/M.
14. "Penalty" shall mean punishment for infringement or violation of the Laws.
15. "Covering" shall mean pocketing one of his own C/M by a player in the same or immediate subsequent stroke, when or after the Queen is pocketed.
16. "Shot" shall mean a pair or cannon.
... a. "Pair" shall mean placing a C/M within the Outer Circle near another C/M or Queen in such a way the there is space and the existing C/M faces the general direction of a pocket.
... b. "Cannon" shall mean placing a C/M within the Outer Circle near another C/M or Queen in such a way that there is no space and the existing C/M faces the general direction of a pocket.
17. "Thumbing" shall mean taking a stroke with the thumb.
18. "Turn" shall mean the right to strike.
19. "Chief Referee" shall mean an official appointed to supervise and control a match.
20. "Umpire" shall mean an official appointed to supervise and control a match.
21. "Opponent in Singles" shall mean the player presently not having his turn of play, while "Opponent in Doubles" shall mean the player sitting on the left or right side of the player presently having his turn to play.
22. "Hand" shall mean the portion of the playing hand from the fingers up to the wrist.
23. "Finger" shall mean the portion of the nailside of a finger up to the second joint.
24. "Imaginary Lines" shall mean the lines drawn in extension of the arrows between the Base Circles.
25. "Stroke" shall mean hitting the C/M by the Striker directly or indirectly.
26. "White Slam" shall mean pocketing all nine white C/M and the Queen as per Laws in the first turn of play. It may also be called "Break to Finish". "Black Slam" shall mean pocketing all the remaining black C/M with or without Queen as per the Laws in the first turn of play.
Note: Words implying singular shall include plural and words implying masculine shall refer to the feminine also.

III Sitting Position
27. In Singles, the players shall sit opposite to each other.
28. In Doubles, the partners shall sit opposite to each other, occupying all four sides.
29. The position adopted for sitting by a player before taking his turn to strike may be changed at any time provided the chair or stool on which he is sitting is not lifted, moved or disturbed during his turn of play.
30. During the board, no part of the body of a player, except the playing arm shall touch the Carrom Borad, stand or table on which the C/B is placed. However, clothing, rings, bangles, or a watch worn by a player are exempted during his turn of play, but these should not touch the playing surface.
31. Use of any material to raise or adjust the height of the seat is permissible after the completion of the board only.
32. No part of the body, except the "hand" of the player shall go beyond the imaginary lines of the arrows.
IV How to Strike
33. The Striker shall be struck and not pushed.
34. The Stroke shall be made with the finger with or without support of other fingers.
35. Any hand may be used in play.
36. While taking the stroke, the "hand" may touch the playing surface.
37. The elbow of the playing "hand" shall not come within the playing surface nor shall extend beyond the imaginary lines of the arrows. The "hand" may, however, cross the arrow.
38. While making a stroke, taking support of the Stool or Chair, Stand or Table of the C/B or keeping the legs on the rim of the stand or table by the player is not permissible. However, hands may rest on his body and legs or on the rim of the stool or chair on which he sits.

V Toss
39. There shall be a toss by the Umpire at the commencement of each match. The toss shall be by spin of a coin or by means of calling the C/M. The player or pair winning the toss shall have the choice of the side or the option to strike first. Should the winner decide to have the choice of side, he shall indicate the same to the Umpire, who shall instruct the loser to sit first. In Doubles, the pair winning the toss shall have the option as above. If, however, break is chosen by the winner of the toss, the choice of side shall lie with the losers, and the winner shall have to sit first. Once the losers have sat down, they cannot interchange. This order of sitting shall continue throughout the match.
VI Trial Board
40. There shall be two trial boards only after the toss and before the start of the match, one for each player or pair.
VII Break
41. Before the break, the C/M shall be so arranged, in a flat position, that the Queen shall occupy the Centre Circle and the rest of the C/M shall be placed around the Queen in the first row keeping the Black and White C/M alternately. In the second row, three white C/M shall form the shape "Y" with the white C/M in the first row. The remaining space shall be filled up by placing black and white C/M alternately. All C/M so arranged, should be in compact round, touching each other, within the Outer Circle. A player may use his fingers or striker to keep the C/M intact. The C/M should be arranged for the break with least possible loss of time after each board.
42. Break is taken by a player who has chosen to strike first.
43. The player who is to break shall have the white C/M during that board, leaving the black C/M to his opponent. The Queen shall be the common C/M.
44. Break is considered to have been made if the Striker touches any of the C/M even slightly.
45. Break is not considered to have been made if no C/M is touched by the Striker in the usual run or jumping out. In that case, a maximum of two more chances shall be allowed. If after the permissible number of chances, no C/M is touched, the right to break shall be lost and the turn to play shall pass to the opponent who shall have black C/M for play, but no re-arrangement of C/M already arranged shall be permitted. The above condition will prevail till the break is effected. If a player in his attempt to break plays an improper stroke or pockets his Striker without touching any of the C/M, he shall lose his turn. However, penalty shall not be applicable.
46. The break shall be taken only after the Umpire calls "Play" and the stroke shall be made within 15 seconds of such a call. The play shall be deemed to have begun from the moment the Umpire calls "Play."
47. If the break is made before the Umpire calls "Play", all the C/M and Queen pocketed shall be taken out for placing and an additional C/M as penalty Due shall be declared. The player shall lose his turn.
VIII Turn of Play
48. As long as a player pockets his own C/M or Queen in accordance with the Laws, his turn shall continue. Otherwise, it shall pass on to the opponent.
49. In the first game, the player who chooses to break the first board shall have the white C/M. The turn to break shall pass alternately during the game. In the second game, the player who did not have the first turn to break shall have his turn first. In the third game, the turn to break passes on to the first player. In Doubles, however, the turn passes on to the player sitting to the right hand side of the player who had his turn.
50. A player shall not take more than 15 seconds for making a stroke from the moment the C/M, Queen or Striker has come to rest and picked up by the opponent and after observing the time limit for placing the C/M or Queen or forgoing Due or penalty C/M, if any.
51. If the turn is availed by a player out of turn before the Umpire could control, the offending player shall lose the board by the number of C/M and Queen that are on the C/B. If the above remains unnoticed till the next stroke is taken, the turn shall be allowed and the next turn shall be as per the Laws.
IX How to Score
52. The player who completes pocketing all his C/M first wins the board. The value or points are as follows.
Queen: 3 points up to and including 21 points
C/M: 1 point each
53. The number of C/M of the opponent on the C/B shall be the points gained by that player in that board. The player is entitled to be credited with the value of the Queen, only if he wins the board. The player who loses the board is not credited with the value of the Queen, even if he has pocketed and covered the Queen.
54. The player loses the advantage of getting the credit of an additional 3 points for covering the Queen, once he has reached the score of 22 points.
55. The maximum number of points that can be scored in a board is 12 only. Any Due or penalty C/M shall be automatically written off.
56. A game shall be of 25 points or eight boards. The player who reaches 25 points first or leads at the conclusion of the eighth board shall be the winner of the game. Up to and including the pre-quarter final rounds, each game shall be decided on the basis of eight boards. In case the score is equal at the end of the eighth board, an extra board shall be played to decide the winner. Before the extra board, there shall be a toss to choose break only.
57. All matches shall be decided by the best of three games only.
X Change of Sides
58. In Singles, the change of sides by the players shall be made in the opposite direction at the conclusion of each game.
59. In Doubles, the change of sides by the players shall be made to the next right hand side, at the conclusion of each game.
60. In the third game for matches up to and including pre-quarter finals, the change of sides shall be made after the fourth board or after any player or pair has reached 13 points, whichever is earlier. From quarter finals onwards, the change of sides shall be made only after 13 points have been scored by any player or pair. The change of sides, remaining unnoticed by the Umpire or any player, shall take place as and when noticed, but after completion of that particular board.
61. The players shall not take more than two minutes to change sides.
XI Foul
62. In general, any act of violation of Laws or anything done contrary to what is stated specifically or implied (as undersood commonly) in these Laws, shall be broadly classified as either a Technical Foul or Foul.
A. Technical Foul
63. Any act of violation of the Laws committed by the player before the first stroke of his turn shall be deemed as a Technical Foul. A Technical Foul shall entail one C/M of the offending player being brought out for placing by the opponent and his turn shall continue. Any act of violation of the Laws committed by the player presently not having his turn shall also be deemed as a Technical Foul, and a penalty shall be imposed.
B. Foul
64. Any act of violation of the Laws committed by the player during or after the first stroke of his turn shall be deemed as a Foul. A foul shall entail one C/M of the offending player being brought out for placing by the opponent and the turn to play shall be lost. If a foul is committed while pocketing the C/M or Queen, the number of C/M or Queen so pocketed shall be brought our for placing and the turn of the player shall be lost.
XII C/M Overboard
65.a. If a C/M or Queen jump out of the playing surface, the jumped C/M or Queen shall be placed by the Umpire in the Centre Circle, if space permits, covering it fully or the maximum portion of it that is available.
...b. If both the Queen and a C/M jump in the same stroke, preference shall be given to place the Queen first, and the jumped C/M shall be placed, touching the Queen, in the opposite direction of the player presently having his turn.
...c. If both White and Black C/M jump in the same stroke, preference shall be given to place the C/M of the player who made that stroke first and the other C/M shall be placed, touching the first C/M in the manner dexcribed in Rule 65.b.
...d. If more than two C/M jump in the same stroke, the placing of the first two C/M shall be in accordance with Rule 65.b. and Rule 65.c. The rest of the C/M shall be placed touching the first two C/M, as far as possible.
66. If C/M or Queen jump out and fall back on the playing surface, the C/M or Queen shall be placed by the Umpire in the Centre Circle as per the Laws. The position of the disturbed C/M, if any, shall be corrected by the Umpire, as fas as possible, at his discretion. If, however, C/M and.or Queen jump out and fall back on the playing surface after hitting the shade, bulb or light fittings, it shall be considered to have naturally travelled. Disturbed C/M, if any, shall not be rearranged.
XIII C/M Rolling and Overlapping
67. If C/M or Queen stands up on its rim, it shall be allowed to remain as it is.
68. If two C/M or Queen overlap each other, they shall be left undisturbed.
69. If the Striker rests on C/M or Queen, the Striker shall be removed without disturbance to the C/M or Queen by the Umpire. If disturbed, the original position of the C/M or Queen shall be restored, as far as possible, by the Umpire. If this happens at the mouth of the pocket and in the process of removal of the Striker, the C/M or Queen lose their centre of gravity and fall into the pocket, they shall be deemed to have been pocketed.
70. If C/M or Queen rest on the Striker, the Striker shall be removed by the Umpire by lifting the C/M or Queen and replacing them, as far as possible, in the position where they would rest if the Striker was not there. If, however, this happens at the mouth of the pocket and in the process of removal of the C/M or Queen, the Striker loses its centre of gravity and falls into the pocket, it shall be deemed to have been pocketed. A penalty shall be declared to be imposed as per the Laws.
71. If a C/M is resting periously at the mouth of the pocket and actually falls into the pocket for any reason, it shall be considered to have been properly pocketed.
XIV Dues and Penalties
72. If in a proper or improper stroke, a player pockets his Striker alone, his turn shall be lost and one of his C/M will be taken out as penalty by his opponent for placing. Such penalty C/M shall be called "Due". If this happens before any of his C/M is pocketed, the penalty Due shall remain outstanding and shall be taken out as soon as it is available.
73. If a player pockets the Striker with his own C/M, the number of C/M so pocketed, with a Due C/M, shall be taken out for placing and the player shall continue his turn.
74. If a player pockets the Striker with the C/M of his opponent, the C/M shall be deemed to have been pocketed. The Due as per Rule 72 shall be taken out for placing and the player shall lose his turn.
75. If a player pockets the Striker with C/M of his own and that of his opponent, the number of his own C/M so pockted, with a Due C/M shall be taken out for placing by the opponent and the player shall continue his turn.
76. If a player pockets the C/M of his opponent by an improper stroke, the C/M so pocketed shall be deemed to have been pocketed. The Due shall be taken out for placing by the opponent and the player shall lose his turn.
77. If a player pockets his own C/M by an improper stroke, the C/M so pocketed with a Due C/M shall be taken out for placing by the opponent and the player shall lose his turn. If a player pockets his own C/M with the Striker by an improper stroke, the C/M so pocketed with a Due shall be taken out for placing by the opponent and the player shall lose his turn.
78.a. Due or penalty C/M shall be taken out for placing immediately after being available, but only after the conclusion of the stroke, though it may be during the turn of the same player.
....b.i. In Doubles, the Due or penalty C/M shall always be taken out for placing by the player who is sitting on the right hand side of the player having his turn at the time of the availability of C/M.
.....ii. If, however, during the turn of a player, he pockets the C/M of the opponent with or without his C/M and the Due or penalty C/M becomes available, the player himself shall take out the C/M for placing.
79. If Due or penalty C/M is available for placing but sufficient space is not available, the player who has to place the C/M shall be permitted to do so immediately after space becomes available.
...b. In Doubles, however, if the eligibility to place the Due or penalty C/M has passed on to the partner, the partner alone shall have the right to take out and place the C/M.
80. If space is available for placing the Due or penalty C/M, but the player who has to place the C/M does not desire to risk a foul, he shall lose his chance to place and his claim for placing shall stand forfeited.
81. If the space becomes available for placing the Due or penalty C/M during the turn of the player eligible to place, the placing shall be made immediately.
82. While placing the Due or penalty C/M, if a player places his own C/M by mistake, it has to be rectified, if pointed out by the Umpire or the opponent. A foul shall be declared as per the Laws. However, if not noticed either by the Umpire or the opponent before the next stroke is made, the C/M so placed shall be regarded as valid.
83. If more than one C/M is to be placed by a player as Due or penalty, the C/M available shall be placed immediately and rest of the C/M have to be placed as soon as available.
84. Placing shall be considered as complete once the finger is removed from the C/M provided the C/M placed is inside the Outer Circle. However, while placing Due or penalty C/M, holding of any other C/M or Striker is not permitted.
85. If a player places or moves the Due or penalty C/M away from the Outer Circle, he shall be asked to place the C/M inside the Outer Circle. A foul shall be declared as per the Laws.
86. While placing the Due or penalty C/M, the player should not move any other C/M or Queen. The C/M so placed shall not disturb any other C/M or Queen. If it so happens, the same shall be replaced by the Umpire in the original position, as far as possible. A foul shall be declared against the offending player as per the Laws.
87. A player may choose to forego the Dua or penalty C/M in toto only and not partially. Such decision shall be communicated to the Umpire within 15 seconds, failing which the right to place the Due or penalty shall be forfeited.
88. The time limit for placing Due or penalty C/M shall be 15 seconds after the announcement made by the Umpire.
89. Due or penalty C/M cannot be set off against each other. Due or penalty C/M shall not be placed covering the Centre Circle wholly or partially. If placed, the player shall be asked to rectify. A foul shall be declared against the offending player as per the Laws.
90. In Doubles, a player shall not take out the penalty or Due C/M for his partner, who has to place it. In case his partner does not find the required C/M in the pockets adjoining his side, he shall request the Umpire to provide, specifying the colour and number he needs for placing.
91. During the course of the board, if a player gets up from the seat during his or his opponent's turn, for any reason, he shall lose the board with the number of his C/M and Queen lying on the board. If the score of the opponent is 22 or more, he shall lose the board by the number of C/M only.
XV Queen
92. A player has the right to pocket the Queen and to cover it provided a C/M of his own has already been pocketed.
93. The Queen shall be placed by the Umpire only in the Centre Circle. While placing so, however, if shot is automatically formed, it cannot be altered.
94. If the Centre Circle is partially or completely covered by other C/M, the Queen shall be placed so as to occupy most of the uncovered portion or in any position adjacent to the Centre Circle in such a way so that it is not easy to pocket for the player having his turn. The placing of the Queen by the Umpire, in such a situation, shall be final.
95.a. If the Queen is pocketed before any C/M of the player is pocketed, the Queen shall be taken out for placing and the player shall lose his turn.
...b. If a player pockets the Queen while there is a Due against him, the Queen shall be taken out for placing and the player shall lose his turn.
...c. However, if after recovery of Due or penalty, all nine C/M are on the C/B, a player shall have the right to pocket the Queen and to cover it.
...d. If, at the break or in a subsequent stroke when all his nine C/M are on the C/B, the Queen is pocketed along with the Striker, the Queen shall be taken out for placing and a Due shall be declared. The player shall lose his turn.
96. If the Queen is pocketed by a stroke and is not covered, the Queen shall be taken out for placing. If not noticed by the Umpire or by the opponent before the next stroke is made, the Queen shall be recorded as properly covered.
97. If the Queen and the C/M of a player are pocketed together in one stroke, the Queen shall be considered covered. However, at the break or any subsequent stroke, when all none C/M of the player are on the C/B, if the Queen and one of the C/M are pocketed together, the Queen has to be covered. If more than one C/M and the Queen are pocketed together, the Queen shall be considered covered.
98. If the Queen, C/M and the Striker are pocketed together by a proper stroke, the Queen and the C/M so pocketed with an additional one as Due, shall be taken out for placing and the player shall continue his turn. If the Queen, C/M and the Striker are pocketed together by an improper stroke, Queen and the C/M so pocketed with the two additional C/M as Due shall be taken out for placing and the player shall lose his turn.
99. If the Queen and the Striker are pocketed together by a proper stroke, the Queen shall be taken out for placing by the Umpire. An additional C/M shall be taken out for placing and the player shall continue his turn. If the Queen and the Strkier are pocketed together by an improper stroke, the Queen shall be taken out by the Umpire for placing. Two additional C/M shall be taken out for placing by the opponent and the player shall lose his turn.
100. While covering the Queen, if the Striker alone is pocketed, the Queen shall be taken out for placing. A C/M of the offending player shall be taken out as Due for placing by the opponent and the player shall lose his turn. However, if the Striker alone is pocketed by an improper stroke while covering the Queen, the Queen shall be taken out for placing. Two C/M of the offending player shall be taken out as Due for placing by the opponent and the player shall lose his turn.
101. While covering the Queen, if a player pockets the Striker along with his C/M, the C/M so pocketed plus one C/M as Due shall be taken out for placing by the opponent. The player shall, however, continue his turn. If in that subsequent stroke no C/M of the player is pocketed, the Queen shall not be considered to have been covered and it shall be taken out for placing. However, if a player pockets the Striker along with his C/M by an improper stroke while covering the Queen, the C/M so pocketed plus two C/M as Due shall be taken out for placing by the opponent and the player shall lose his turn.
102. While covering the Queen, if a player pockets the last C/M of his own together with the last C/M of his opponent, he shall be awarded 3 points. If the score is 22 or more he shall win by 1 point. However, if while covering the Queen, a player pockets the last C/M of his own together with the last C/M of his opponent by an improper stroke, the opponent shall win by 3 points, if the score is 22 or more he shall win by 1 point. If demanded, an additional point for the improper stoke shall be awarded the opponent.
103. While covering the Queen, if a player pockets the last C/M of his opponent, he shall lose the board by the number of his C/M lying on the C/B together with the points for the Queen. If the score of the opponent is 22 or more, he shall lose by the number of C/M only. However, if while covering the Queen, a player pockets the last C/M of his opponent by an improper stroke, he shall lose the board by the number of his C/M lying on the C/B, together with the points for the Queen. If the score of the opponent is 22 or more, he shall lose by the number of C/M only. If demanded, an additional point shall be awarded the opponent.
104. If a player pockets the Queen along with his last C/M and the last C/M of the opponent by a proper stroke, the player shall win the board by 3 points. If the score is 22 or more he shall win by 1 point. But, if a player pockets the Queen along with his last C/M and the last C/M of the opponent by an improper stroke, the opponent shall win the board by 3 points. If the score is 22 or more he shall lose by 1 point. If demanded, one additional point shall be awarded.
105. If a player pockets the last C/M of his own and of his opponent by a proper stroke while the Queen is on the C/B, the opponent shall be awarded 3 points. If the score is 22 or more he shall be awareded only 1 point. But if a player pockets the last C/M of his own and of his opponent by an improper stroke while the Queen is on the C/B, the opponent shall be awareded 3 points. If the score is 22 or more he shall be awareded only 1 point. If demanded, the oppontnent shall be awarded one additional point.
106. If a player by a proper stoke pockets the last C/M of the opponent when the Queen is still on the C/B, he shall lose the board by the number of his own C/M lying on the C/B together with the points for the Queen. If the opponent's score is 22 or more he shall lose by the number of C/M only. If a player pockets the last C/M of the opponent by an improper stroke when the Queen is on the C/B, he shall lose the board by the number of his own C/M lying on the C/B together with the points for the Queen. If the opponent's score is 22 or more he shall lose the board by the number of C/M only. If demanded, the opponent shall be awarded one point in addition.
107. If a player pockets his last C/M by a proper stoke leaving the Queen on the C/B, he shall lose the board by 3 points. If the opponent's score is 22 or more, he shall lose by 1 point. Also, if a player pockets his last C/M by an improper stroke leaving the Queen on the C/B, he shall lose the board by 3 points. If the opponent's score is 22 or more, he shall lose by 1 point. If demanded, the opponent shall be awarded one additional point.
108. If a player pockets his last C/M along with the Striker leaving the Queen on the C/B by a proper stroke, he shall lose the board by 3 points. If the score of the opponent is 22 or more, he shall lose by 1 point. One additional point for the pocketed Striker shall be awarded if demanded by the opponent. Also, if a player pockets his last C/M along with the Striker leaving the Queen on the C/B by an improper stroke, he shall lose the board by 3 points. If the score of the opponent is 22 or more, he shall lose by one point. If demanded, the opponent shall be awarded two additional points.
109. If a player pockets the Queen, his last C/M, the last C/M of his opponent by a proper stroke together with the Striker, the player shall lose the board by 3 points. If the score of the opponent is 22 or more, he shall lose by 1 point. One additional point for the pocketed Striker shall be awarded if demanded by the opponent. If a player pockets the Queen, his last C/M, the last C/M of his opponent together with the Striker by an improper stoke, the player shall lose the board by 3 points. If the score of the opponent is 22 or more, he shall lose by 1 point. If demanded, the opponent shall be awarded two additional points.
110. If a player pockets the last C/M of his own and of his opponent with the Striker by a proper stroke, he shall lose the board by one point, if the Queen has been covered by him. One addtional point for the pocketed Striker shall be awarded if demanded by the opponent. If a player pockets the last C/M of his own and of his opponent together with the striker by an improper stroke, he shall lose the board by one point, if the Queen has been covered by him. Two additional points shall be awarded if demanded by the opponent.
111. If a player pockets the last C/M of his opponent along with the Striker leaving the Queen on the C/B by a proper stroke, he shall lose the board by the number of his C/M lying on the board plus the value of the Queen. If the score is 22 or more, he shall lose by the number of C/M only. One additional point for the pocketed Striker shall be awarded if demanded by the opponent. If a player pockets the last C/M of his opponent along with the Striker leaving the Queen on the C/B by an improper stroke, he shall lose the board by the number of his C/M lying on the board plus the value of the Queen. If the socre is 22 or more he shall lose by the number of his C/M only. If demanded, the opponent shall be awarded two additional points.
112. If a player pockets the last C/M of his own and of his opponent together with the Striker by a proper stroke, he shall lose the board by 3 points, if the Queen has been covered by the opponent. One additional point shall be awarded if demanded by the opponent. If a player pockets the last C/M of his own and of his opponent together with the Striker by an improper stroke, he shall lose the board by 3 points, if the Queen has been covered by the opponent. Two additional points shall be awarded if demanded by the opponent.
113. If the Queen resting periously at the mouth of the pocket actually falls into the pocket for any reason, it shall be considered to have been (duly) pocketed.
114. A player shall not utilise the Due or penalty C/M to make a shot with the Queen. If utilised, he shall be asked by the Umpire to rectify. A foul shall be declared as per the Laws.
XVI General
115. A stroke shall be taken by means of a striker only. The striker shall be brought by the player and certified by the Chief Referee or Umpire before play.
116. While taking a stroke, if the striker jumps over the C/B, the turn of the player shall continue if he pockets his own C/M or Queen in that stroke.
117. A changed new striker, duly approved by the Chief Referee or Umpire, shall be allowed in a match, after the particular board is completed. However, if in the middle of the board, the striker is broken, it is permitted to change the same only after completion of that particular stroke.
118. Once set, the position of the C/B shall bot be changed in the middle of the match. However, the sole authority to make any change after examination, on appeal by any player, lies with the Umpire.
119. The C/B, table or stand on which the C/B is placed, allotted for a match can be changed only after the competion of a board, The sole authority for deciding the condition of the C/B, Table or Stand rests with the Umpire.
120. Any broken C/M, if appealed for replacement, shall be replaced by the Umpire in the original position of the broken C/M as far as possible.
121. The time count stops when there is an appeal to the Umpire by a player, during the play. The play shall not continue unless the Umpire has ordered "Play". The player who violates shall lose the entire board with the number of his C/M lying on the C/B with the points of the Queen, as per the Laws, if it is lying on the C/B.
122.a. The powder shall be applied evenly by the player having the turn over the playing surface before break. The use of powder shall be neither excessive nor scanty.
...b.i. The powder shall not be applied or removed after the Umpire has announced "Play".
.....ii. Any willful attempt to remove or wipe powder from the playing surface shall not be permitted.
.....iii. The removal of powder from the playing surface by way of blowing, wiping or any other way shall not be permitted.
For any infringement as stated above, a foul shall be declared against the offending player as per the Laws.
...c. However, along the Base Lines and Base Circles of his side, excessive powder, if any, may be removed with the help of the Striker only, by a player during his turn of play.
...d. The Umpire shall have the right to control the even application of powder on the playing surface.
...e. The Umpire should be requested for removal of dust, insects, etc. from the C/B during the course of play.
123. A stroke is considered complete only after the Striker, C/M or Queen disturbed by the Striker comes to rest. The Striker shall be removed by the player from the C/B immediately after the stroke is completed. The Umpire may assist on request.
124. As long as a player pockets his own C/M or Queen, the time count starts as soon as the stroke is complete. However, in a stroke, when a player fails to pocket his C/M or Queen, the time count shall start only after the Striker has been removed from the C/B.
125. When a player pockets the C/M of his opponent knowingly or unknowingly, the Umpire shall stop the player from playing further. If unnoticed by the Umpire or by the opponent, the C/M pocketed shall be considered to have been properly pocketed. The turn of the player shall be lost as and when noticed.
126. The player shall not hit, tap, or disturb the C/B willfully or otherwise. If done, a foul shall be declared against the offending player as per the Laws. However, if it is done by the player in such a way that rearrangement of the C/M becomes impossible, he shall lose the entire board with the number of C/M lying on the C/B with the points for the Queen as per the Laws.
127. A stroke shall be considered to have been made, if the Striker slips, leaving any Base Line or Base Circle, irrespective of whether it has touched any C/M or not. However, if the Striker slips and does not leave any Base Line or Base Circle or moves any C/M, stroke shall not be considered to have been made.
128. A player may find out the score from the Umpire only during his turn of play.
129. A player shall not distract the attention of the opponent by any act.
130. While taking a stroke, the Striker must touch both the Base Lines. If the stroke is made from the Base Circle, the Striker must cover the Base Circle fully, but should not touch the arrow.
131. In Doubles, during the course of a board, the partners are not allowed to talk or communicate with each other by gestures. Any violation in this regard shall be penalised with a foul as per the Laws.
132. Players shall not talk to the spectators during the course of a game without the permission of the Umpire.
133. The player shall not hold any solid material, except the Striker in either hand during the course of his turn.
134. The C/M or Queen shall not be moved or disturbed after the break, except by way of a stroke. If touched, moved or disturbed the same shall be replaced in the original position by the Umpire, as fas as possible and a foul shall be declared against the offending player as per the Laws.
135. The run of the Striker shall not be tested on the playing surface during the course of a board.
136. The player shall not keep his Striker on the frame or in the pocket of the C/B during the board. However, the player shall be permitted to place the Striker or C/M on the playing surface, near his Base line only, while placing the Due or penalty C/M.
137. If the players pass over their turn consecutively for 3 times each, that particular board shall be caoncelled and be replayed.
138. There shall be an interval of 10 minutes in between the second and third game.
139. A player is permitted to concede a game or match at any stage.
140. In case of any unforseen circumstances beyond the control of the Umpire who feels that rearrangement of the C/M is not possible, that particular board shall be replayed.
141. If a C/M is broken by a stroke during the course of the board, the position of the bigger part of the broken C/M is considered for all purposes, and the Umpire's decision shall be final.
142. In the event of the C/M lying on the Base Line or Base Circle, preventing the player from taking a stroke for want of space for placement of his Striker, that board shall be replayed.
XVII Loss of Entire Match
143. A player shall be liable to lose the entire match for any act of indiscipline or breach of any of the Laws or any of the following:
....a. Leaves the match board area during the game without the permission of the Umpire.
....b. Fails to abide by the time limit given for rest in the deciding game during a match.
....c. Refuses to abide by the decision of the Umpire or Chief Referee.
....d. Passes insulting remarks against the Chief Referee or Umpire, or authorities before or during or immediately after the match.
....e. Smokes or smells foul while at play due to intoxicating drinks, or is under the influence of drugs.
....f. Plays with an uncertified Striker.
....g. Discontinues play during the course of a match, without the permission of the Umpire.
....h. Disturbs and distracts the attention of the opponent while at play more than twice, despite Umpire's warning.
....i. Fails to report to the Umpire at his match board within 15 minutes after the match is announced.
XVIII Protest
144. All protests shall be written in English addressed to the Secretary of the Tournament and shall be submitted through the Chief Referee or Umpire duly signed by the player or Captain or Manager of the team.
145. The oral protest shall be intimated to the Umpire immediately the incident takes place, along with the prescribed scrutiny fee. No protest shall be entertained without payment of scrutiny fee.
146. The written protest shall be submitted within 15 minutes of completion of that particular board.
147. The protest shall represent facts only, as had occured, the decision of the Chief Referee or Umpire and the point appealed against, by the aggrieved party.
148. Protest in uncouth and abusive language shall be summarily rejected and invite disciplinary action.
149. Once a protest is lodged, it shall not be permitted to be withdrawn.
150. Once a protest is recorded and handed over, the play shall continue from where it stopped. The result of the match shall not be announced till the protest is considered.
151.a. If the protest is upheld, the match shall continue from the beginning of that particular board in which the protest was lodged and the scrutiny fee refunded.
....b. In case the protest is overrlued, the result already obtained shall stand and the scrutiny fee forfeited.
....c. The decision of the Tournament authorities should be conveyed to the parties concerned within one hour from the time the protest was lodged.

HOW TO PLAY CARROM
This is a game that can be played by 2-4 persons. It is a very popular game played by the indians in the olden days, but now much being forgotten. Carrom is an interesting combination of pool and air hockey, but highly accessible as an indoor family game due to its compaction and portability. The game is played on a square, wooden board with four corner pockets and is played by flicking a carrom "striker" disc with one's fingers at the target pieces or carrom "men". The goal is to collect points by sinking your nine pieces, plus the red "queen" piece, in the pockets before your opponent.
[edit] Steps
1. Arrange the carrom men with the red "queen" in the centre and the whites should be lined up to form a "Y" around the "queen" and blacks to replace the empty spaces around the "queen" and the whites.
2. Each player sits on his side of the board and be allowed to only strike from that side.
3. The contestant playing white 'breaks' or plays first, which also can be decided by the toss of a coin.
4. Your turn continues as long as you keep sinking your pieces - luck shots count and all combinations are permitted
5. The red piece, or 'queen,' can be pocketed at any time after sinking your first piece but must be sunk before your last one. After pocketing the queen, you must sink one of your pieces, thereby 'covering' it, into any pocket in the next shot, or she is returned to the center spot.
6. Once the queen is covered, whoever clears their pieces first wins the 'board'.

[edit] Tips
• Shooting styles are very personal - whichever 'grip' works for you is fine as long as you 'flick' the striker and don't push it. Generally, it's best to orient your body in order to see the line of your aim while shooting comfortably; you may not move or leave your chair.
• Before shooting, try touching the striker with your fingernail, to be sure that its really on line. This will improve your accuracy and prevent you from hurting your finger.

[edit] Warnings
• The striker may not touch the pieces in diagonal arrow line.
• Sinking the striker costs you one piece and your turn. But, if you sink a piece in the same shot, then two come up and you shoot again.

[edit] Things You'll Need
• Carrom board(A square wooden board with an extremely smooth surface, a hard wood border frame on all sides and small netted pockets in each corner. The standard playing area, excluding the border frame, is approximately 29" x 29". A thick and hard frame offers a strong rebound that provides added pace and fun to the game.)
• Carrom men(A set of nineteen light discs - nine white, nine black and one red (referred to as the Queen). Although carrom men were traditionally manufactured from polished wood, now men manufactured from acrylic sheet are also available, the latter being less abrasive and longer lasting.)
• Striker (can be made of any material except metal which has weight of 15 grams) used to "strike" the men.)

Gugusan Cahaya Keselamatan-Tuan Guru Haji Sulong

2008-10-08T07:09:00.002+08:00

Buku ini mengandungi 5 bab dan 1 khatimah

Bab 1: Kenyataan ayat al-Quran dan doa yang bersabit dengan lepas daripada seteru dan bala (13 bahagian)

Bab 2: Kenyataan khasiat surah al-Waqiah serta doa dan lain-lain yang bersabit dengan murah rezeki, kaya dan menghilangkan papa (14 bahagian)

Bab 3: Aturan sembahyang hajat dan doa (13 bahagian)

Bab 4: Mengetahui pekerjaan yang akan dibuat samada baik atau tidak dengan cara istikharah (7 bahagian)

Bab 5: Berbagai doa dan wirid yang berlainan tujuan dan khasiat (20 bahagian)

Khatimah: Kenyataan wirid yang sangat berkat dunia dan akhirat bagi wali besar Habib Abdullah al-Haddad dan ratib baginya.

Syeikh Wan Ahmad

2008-10-08T06:34:00.002+08:00

1. Ulama Melayu merintis bidang kimia. Di katakan dapat membuat emas. Sayangnya kitab rahsia penyelidikannya dibakar sekitar 1903M, ekoran perebutan antara 2 anak muridnya yang ingin menyimpan manuskrip tersebut. Beliau khuatir sesiapa yang memilikinya akan tersesat seperti Qarun.

2. Ulama Melayu pertama belajar ilmu perubatan, dibimbing oleh al-Syeikh al-Thabib Abdul Rahim al-Kabuli, pakar perubatan dari India.

3. Pentashih kitab2 Melayu terawal di Mesir, Makkah dan Istanbul.

4. Peminat sejarah, penulisan mengenai kemasukan dan penyebaran agama Islam di gugusan pulau-pulau Melayu.

5. Mua'lim yang dapat mengupas syair-syair Arab dan mendapat gelaran 'Harimau Makkah'

6. Membetulkan sebutan Petani ke Fathani.

7. Mampu mengarang dalam bahasa Arab.

8. Mentakrif dan mengajar 47 ilmu samada keagamaan dan keduniaan.

9. Pertama mengadakan soal jawab agama secara terbuka.

Bujang Solo

2008-09-29T00:37:00.002+08:00

Hidup bersendirian bukan satu trend baru. Dari zaman berzaman hidup solo ini telah dilakukan. Dalam Hikayat Hang Tuah, kita bertemu dengan Adi Putra, tuan guru kepada Hang Tuah yang mengajar bersilat, bercucuk tanam, basuh pakaian, mengemas bilik tidur dan memasak nasi. Hebat Mat Solo Adi Putra ini.

Hari ini trend hidup solo telah menjadi satu pilihan gaya hidup moden. Banyak kawan-kawan professional samada lelaki atau perempuan telah memilih hidup solo. Dan trend ini semakin berkembang kerana mereka yang hidup solo tidak pernah dipanah petir atau dilanggar kereta semasa melintasi jalan. Malah banyak di antara mereka yang solo ini memainkan peranan opinion makers di pentas masyarakat.

Kenapa kami membujang dan bersendirian? Tidak ada satu jawapan yang dapat menjawabnya secara meneluruh. Ada yang menyangka bahawa mereka yang hidup solo memerlukan Tongkat Ali atau Viagra kerana lemah seks. Itu hujah zaman Pak Kadok. Tidak ilmiah dan tidak boleh diguna pakai pada hari ini. Adalah lebih tepat jika dikatakan bahawa mereka yang memilih untuk menjadi solo kerana mendapati seks tidak memiliki magik yang diheboh-hebohkan. Atau seks telah hilang misterinya.

Juga, jangan tersilap faham. Mereka yang hidup solo dan membujang itu bukan bermakna mereka tidak memiliki hubungan seks. Hidup membujang dan solo tanpa seks bukan ciri utama gaya hidup ini. Malahan mereka sebenarnya bergelumang dengan maksiat di tempat-tempat yang ada di hidangkan servis itu. Jadi tidak hairanlah mereka boleh menikmatinya di luar negara dengan membeli betina-betina yang memang hidup bersumberkan pendapatan dengan meniaga tubuh badan. Bagi yang wanita pula mereka cuma perlu bayar lelaki-lelaki pemuas nafsu dengan membayar sejumlah wang pada mereka. Jadi jangan risau, walaupun mereka bujang, senjata dan perisai mereka sentiasa terasah.

Teknologi

2008-09-28T17:30:00.002+08:00

Kami bertemu di sebuah cafe pada malam yang ditetapkan. Tetapi, belum pun sempat kami bersembang panjang tiba-tiba bunyi telefon berdering. Kenalan baru saya ini memesongkan kepala untuk bercakap dengan telefon buat beberapa minit. Saya pula memesan satu cangkir air anggur merah. Belum pun sempat minuman sampai sekali lagi telefon berdering. Kenalan baru saya ini sekali lagi memesong badan untuk bercakap dengan telefon bimbitnya Selesai bercakap dengan telefon minuman kami pun sampai. Belum sempat minuman dirasa tiba-tiba kedengaran pula bunyi panggilan sms. Dia membaca smsnya dan kemudian menjawabnya pula.

Dengan penuh rasa bosan saya meminta diri untuk ke tandas. Ini sebenarnya satu helah. Keluar dari tandas saya terus meninggalkan cafe tanpa membayar minuman. Si cun yang ingin saya kenali itu saya tinggalkan sahaja. Saya biarkan dia terus berlabon dan bercinta dengan telefon bimbitnya. Saya tersenyum puas kerana pasti dia terpaksa membayar minuman yang telah saya pesan. Padan muka.

Budaya

2008-09-28T17:21:00.002+08:00

Tiga minggu yang lalu saya telah dijemput ke sebuah restoran Eropah di Bukit Bintang untuk makan malam oleh seorang kenalan lama. Saya memang kaki makan dan tidak pernah menolak apa sahaja jenis makanan. Tetapi untuk saya makanan Eropah di negara kita ini ada sedikit lucu. Bukan sahaja harganya mahal malah rasanya telah tidak asli lagi. Kebanyakan restoran Eropah ini untuk saya bukan menjual makanan tetapi menjual gaya hidup.

Jadi, apabila makanan yang saya pesan dari restoran di Bukit Bintang ini tidak meliurkan selera, maka mata saya liar mengintai ke meja-meja yang lain. Saya akui restoran ini cukup popular. Hampir ke semua meja ada pelanggan. Dari pakaian pelanggan saya menganggap kebanyakan mereka datang dari kelas menengah. Hanya ada dua meja dari kalangan Melayu selainnya dari keluarga Tionghua. Mungkin pelanggan Melayu merasa sedikit was-was kerana tidak ada lencana halal terpampang dipintu masuk.

Media dan muzik

2008-09-28T17:01:00.003+08:00

Saya cukup yakin tidak ada para alim ulama yang mengetahui apakah bezanya Black Metal dengan Heavy Metal. Malah mungkin mereka ini tidak menyedari bahawa falsafah Arab, Yaqub Ibn Ishaq atau Al Kindi telah menulis 7 buah buku tentang muzik dan bunyi. Buku-buku ini masih menjadi rujukan untuk pemuzik hari ini. Oleh itu saya cukup yakin ramai dari para wartawan dan para ulama hari ini tidak dapat membezakan antara Mozart dari sebuku sabun.

Anak-anak muda adalah golongan yang paling senang untuk diamuk atau disumpah seranah. Mereka juga amat senang untuk dijadikan 'punching bag' untuk propaganda politik. Sebagai musuh politik, anak-anak muda senang ditundukkan. Ini kerana mereka tidak memiliki ruang demokrasi untuk bersuara menyatakan pandangan mereka. Mereka muda, tidak tersusun dan terpancar oleh pelbagai cara hidup. Dalam masa yang sama mereka masih belum memiliki kekuatan ekonomi untuk bangun melawan seperti kaum guru atau kaum buruh.

Pengaruh Barat

2008-09-27T06:51:00.002+08:00

Perkara seperti berpegang tangan, bercumbuan di tempat awam, minum arak, melepak hanyalah manifestasi dari konsep yang lebih besar. Moral, kelakuan, fesyen pakaian - semua ini adalah manifestasi pembudayaan. Manifestasi moral tidak mungkin dapat dibetongkan melalui hukum hakam kanun negara kerana manifestasi ini akan terus berubah mengikut asas perkembangan ekonomi.

Justeru marilah kita berhentikan perangai mengutuk, mencaci dan menyalahkan Barat. Kerana, pada hakikatnya dalam hati kecil kita semua termasuk para politikus dan moralis yang anti Barat mengetahui dan mengakui bahawa pembudayaan, keilmuan, teknologi, sastera dan budaya Barat itu lebih anggun, canggih, cemerlang dari budaya kita. Tarikan keilmuan dan tarikan teknologi Barat itu cukup hebat, jika tidak mana mungkin semua alat-alat persenjataan negara kita dibeli dari Barat. Atau kenapa kita selalu tergila-gila hendak menghantar anak cucu cicit kita belajar di Barat.

Bebaskan diri kita dari penyakit jiwa - split personality - ini. Dengan berani kita harus dapat menilai diri bukan dengan patukan atau rujukan Barat atau Utara, Selatan atau Timur. Kita mencermin sambil menilai diri kita dan bangun bertanya apakah kita semua telah berlaku baik dan peduli terhadap kanak-kanak, anak muda, perempuan, orang tua dan binatang yang hidup bersama di sekeliling kita. Jangan terperanjat kerana di Barat status wujudiah lima makhluk ini lebih lumayan berbanding moral budaya para penghuni Taman Tun, Country Heights atau Taman Rusila.

Sebenarnya jika kita perhatikan betul-betul para pendakwah moral dan para politikus yang selalu mengutuk Barat ini sedang dihinggapi penyakit skizofrenia (lagu kumpulan Sepultura-Trash Metal). Mulut mereka akan berbuih-buih mengutuk Barat (walaupun tidak jelas Barat yang mana) tetapi kerja politik dan budaya amalan mereka semuanya berkiblat kepada Barat.

Top 50 Thrash Metal Songs

2008-08-16T13:09:00.002+08:00

50. Vicious Rumors - Digital Dictator
49. Destruction - Eternal Devastation
48. Municipal Waste - The Art Of Partying
47. Heathen - Victims Of Deception
46. SYJ- Mata Sepet
45. Deliverance - Deliverance
44. Hobb's Angel of Death - Hobb's Angel Of Death
43. Sanctity - Road To Bloodshed
42. Anvil - Metal On Metal
41. Onslaught - The Force
40. Exciter - Heavy Metal Maniac
39. Artillery - Terror Squad
38. Exodus - Fabulous Disaster
37. Anthrax - Fistful Of Metal
36. XPDC - Bahalul
35. Flotsam & Jetsam - Doomsday For The Deceiver
34. Nuclear Assault - Handle With Care
33. Overkill - The Years Of Decay
32, Dark Angel - Darkness Descends
31. Metal Church - The Dark
30. Sabbat - History Of A Time To Come
29. Razor - Executioner's Song
28. Cromok - The Ulek
27. Celtic Frost - To Mega Therion
26. Pestilience - Malleus Maleficarum
25. Slayer - South Of Heaven

24. Sil Khannaz - Entah Aku Tak Tahu
23. Watchtower - Energetic Disassembly
22. SOD - Speak English Or Die
21. Anthrax - Spreading The Disease
20. Metallica - Kill 'Em All
19. Voivod - Dimension Hatross
18. Possessed - Seven Churches
17. Machine Head - Burn My Eyes
16. Suicidal Tendencies - How Will I Laught Tomorrow, When I Can't Even Smile Today?
15. Sepultura - Beneath The Remains
14. Testament - The Formation Of Damnation
13. Megadeth - Peace Sells... But Who's Buying?
12. Sacred Reich - The American Way
11. Slayer - Hell Awaits

10. SYJ - Hati Syaitan
9. Anthrax - Among The Living
8. Kreator - Pleasure To Kill
7. Death Angel - Frolic Through The Park
6. Metallica - Ride The Lightning
5. Exodus - Bonded By Blood
4. Testament - The Legacy
3. Megadeth - Rust In Peace
2. Metallica - Master Of Puppets
1. Slayer - Reign In Blood

Hantu Di Asrama

2008-08-13T20:44:00.000+08:00

Gene Simmons

2008-08-01T20:24:00.000+08:00

Les Claypool

2008-08-01T20:22:00.000+08:00

Casiopea

2008-08-01T20:21:00.000+08:00

Akira Jimbo

2008-08-01T20:03:00.000+08:00

Guitar Improvisation 3

2008-08-01T19:56:00.000+08:00

Guitar Improvisation 2

2008-08-01T19:47:00.000+08:00

Guitar Improvisation

2008-08-01T19:39:00.000+08:00

Yasmina Ramzy

2008-08-01T19:32:00.000+08:00

Derita Wan Norazlin

2008-08-01T18:53:00.000+08:00

Tak Di Sangka Gadis Bertudung Begini Rupanya

2008-07-09T21:43:00.001+08:00

Exists - Percayakan Siti

2008-06-24T20:33:00.000+08:00

Dave Uhrich

2008-06-24T20:05:00.001+08:00

Terry Lauderdale

2008-06-24T20:04:00.001+08:00

SHANE GIBSON

2008-06-24T19:56:00.001+08:00

Akio Shimizu

2008-06-24T19:52:00.000+08:00

Kiko Loureiro - Escaping

2008-06-24T19:49:00.000+08:00

Tears of Sahara

2008-06-24T19:46:00.000+08:00

Naif - Benci Untuk Mencinta

2008-06-24T19:14:00.000+08:00

Farhana - Jinbara

2008-06-24T19:12:00.000+08:00

Teenager Dance at Redbox

2008-06-07T08:15:00.001+08:00

Teenager Horny Top Dance
Uploaded by barbiehutch

Iron Maiden - Iron Maiden 83'

2008-06-01T05:56:00.002+08:00

Iron Maiden - Phantom of the Opera

2008-06-01T05:50:00.000+08:00

Phantom of the Opera- Sarah Brightman and Steve Harley

2008-06-01T05:46:00.001+08:00

Def Leppard - Hysteria

2008-06-01T05:38:00.000+08:00

Def Leppard - Bringin' On The Heartbreak

2008-06-01T05:27:00.001+08:00

Def Leppard - Foolin

2008-06-01T05:22:00.000+08:00

Fergie-Clumsy

2008-06-01T05:09:00.000+08:00

Fergie - Big Girls Don't Cry

2008-05-31T20:17:00.000+08:00

Shake - What Now My Love

2008-05-28T23:53:00.000+08:00

Iron Man

2008-05-11T22:02:00.001+08:00

Women, Now You Can...PEE STANDING UP!

2008-05-11T21:56:00.000+08:00

Female Condom

2008-05-11T21:52:00.000+08:00

Oh God

2008-05-11T21:49:00.001+08:00

Nautica

2008-05-11T21:48:00.001+08:00

The trooper

2008-05-11T21:46:00.001+08:00

Dokken - Alone Again

2008-05-11T21:39:00.000+08:00

JACK THE RIPPER

2008-05-11T21:37:00.001+08:00

The End Of The Century

2008-05-11T21:36:00.001+08:00

Adam's Apple

2008-05-11T21:34:00.000+08:00

FROM HELL WITH LOVE

2008-05-11T21:33:00.000+08:00

Kingdom Come

2008-05-11T21:28:00.000+08:00

Old Timer

2008-05-11T21:27:00.000+08:00

Business Center

2008-05-06T20:27:00.002+08:00

That day someone gave me the idea of posting something simple to sell something here. The beginning could be a cheap thing and reachable within KL and PJ. So, I decided to start it sooner or later so that the act of posting could benefit everybody including myself. I don't know how far the objectives could be achieved and how would be the responses like.

KLCC

2008-04-28T19:09:00.002+08:00

Last weekend the outing was at KLCC just to make everybody happy and be opened to the current development.

After a few months the daily commuting end at last and I have to go to a new destination again as usual.

Back to my guitar shop behind Mydin and collect my delay that being repaired a few months ago. Luckily, the shops seems to pity me and no charge at all. After all the delay is made in China.....Daphon.

Nokia N95

2008-04-20T00:06:00.002+08:00

Today treat to the mall was to Yaohan The Mall and Mydin USJ. Being cheated twice today.

At Yaohan, someone with Kopiah approached me and offer to give a Surah Yassin. Then he spoke in Arab and told me fisabilillah and please donate to him any amount. He also showed me 2 pieces of frame with Allah and Muhammad. So I gave him RM20 but he yelled at me and said "This is not enough at least RM50...so I took back the RM20 and returned to him RM50. I wonder how I easily gave him the money. He praised me and repeatedly said Halal that I nodded as indication of agree.

At Mydin, while waiting in the car, a chinese guy passed by my car and showed at the window a Nokia N95 handphone. I was amazed when he demonstrated to me how to operate the handphone. It was really real when he push the relevant button and the phone displayed the related feature such as camera and other menu. Then he offered me RM500 for that which I think very expensive although the brandnew N95 would easily touch RM2,100. I negotiated and managed to end the conversation at RM100 which he agreed. I was in a hurry at that time and I gave him the RM100 and drove away to house. When I tried to switch on the handphone is not responding. And this had suddenly flashed to mind, is it a real handphone. To avoid further confusion, I went to the handphone shop and asked the handphone guy to verify the handphone. I was dissapointed to hear that the N95 was a dummy set. I rushed back to the parking lot and unable to find the guy who has made me poor RM100 for today.

As a precaution to other citizen, I reported this matter to the commercial crime police department at Bandar Bukit Puchong and they promised me to look into the matter. But the truth was I had already been cheated.

Rainy Season

2008-04-18T18:45:00.002+08:00

The rainy season almost crippled the daily chores of everybody. Sometimes delaying the journey quite long enough that you need to wait till the flash flood loosen it height. Those who left early would be lucky enough to be missed the threat. Another extension of the stay could frustrate someone who has the plan. But it still need to differentiate between an efficient guy against an effective guy. The efficient would surely good for the company but not good for the industry. What for you be a good guy when at the end you the one will suffer. Think about it again and be an effective guy would be pay off for you.

Flu

2008-04-10T20:59:00.002+08:00

This rainy season has an impact to me. Need to use medication for easing out my blog nose. And the surrounding is well distributed with my hutchum sneeze.

A new chapter almost completed by this weekend and need to be careful with the next one. Beautiful girls could be seen walking around every day and trying to get nearer but failed as the flu become the barrier.

At least there is a magic behind the scene created.

Al Baqarah 7-9

2008-03-27T22:29:00.001+08:00

(Dengan sebab keingkaran mereka), Allah meteraikan atas hati mereka serta pendengaran mereka, dan pada penglihatan mereka ada penutupnya; dan bagi mereka pula disediakan azab seksa yang amat besar.

Dan di antara manusia ada yang berkata: "Kami telah beriman kepada Allah dan kepada hari akhirat"; padahal mereka sebenarnya tidak beriman.

Mereka hendak memperdayakan Allah dan orang-orang yang beriman, padahal mereka hanya memperdaya dirinya sendiri, sedang mereka tidak menyedarinya.

Al Baqarah 1-6

2008-03-22T20:10:00.002+08:00

Alif, Laam, Miim.

Kitab Al Quran ini, tidak ada sebarang syak padanya (tentang datangnya dari Allah dan tentang sempurnanya); ia pula menjadi pertunjuk bagi orang-orang yang (hendak) bertaqwa.

Iaitu orang-orang yang beriman kepada perkara-perkara yang ghaib, dan mendirikan (mengerjakan) sembahyang serta membelanjakan (mendermakan) sebahagian dari rezeki yang Kami berikan kepada mereka.

Dan juga orang-orang yang beriman kepada Kitab "Al Quran" yang diturunkan kepadamu (wahai Muhammad), dan kitab-kitab yang diturunkan dahulu daripadamu, serta mereka yakin akan (adanya) hari akhirat (dengan sepenuhnya).

Mereka itulah yang tetap mendapat pertunjuk dari Tuhan mereka, dan merekalah orang-orang yang berjaya.

Sesungguhnya orang-orang kafir (yang tidak akan beriman), sama sahaja kepada mereka: sama ada engkau beri amaran kepadanya atau engkau tidak beri amaran, mereka tidak akan beriman.

Diversify or Die

2008-03-17T21:58:00.002+08:00

Here's something I got off the internet that sums up how globalization is affecting our lives. The scenario you're about to read is clever and factual. And for millions of working-age people, it paints a very scary picture of a megatrend that is becoming all too common:

Joyah started the day early, having set her alarm clock (MADE IN JAPAN) for 6.00 am. While her coffee pot (MADE IN CHINA) was percolating, Joyah shaved her leg with her electric razor (MADE IN HONG KONG). After cooking her breakfast in her electric skillet (MADE IN INDIA), she sat down with her calculator (MADE IN PHILIPPINES) to see how much she could spend today. She put on a dress shirt (MADE IN SRI LANKA), scarf and brooch (MADE IN MALAYSIA), and dress shoes (MADE IN BRAZIL). After setting her watch (MADE IN TAIWAN) to the radio (MADE IN SINGAPORE), she got in her car (MADE IN MEXICO) to continue her year-long search for a job. At the end of another discouraging and fruitless day, Joyah decided to relax for a while. She poured herself a glass of tea (MADE IN CHILE) and turned on her TV (MADE IN INDONESIA). And then wondered why she couldn't find a good - paying job...in....KAJANG.

LOUDNESS-SOLDIER OF FORTUNE-solo

2008-03-15T22:04:00.000+08:00

LOUDNESS-SHADOWS OF WAR-solo

2008-03-15T22:03:00.000+08:00

LOUDNESS -LET IT GO -Solo

2008-03-15T22:00:00.000+08:00

Household Equity: A Goldmine That Never Runs Dry

2008-03-15T14:23:00.002+08:00

The thoughts that come to us unsought, and, as it were, drop into the mind are commonly the most valuable. - John Locke philosopher

You've likely never heard the expression "Anyway Money"

And for good reason - I made it up.

Anyway money is the money you're spending to maintain your household and lifestyle. Since you have to spend this money anyway, it only makes sense to position yourself to create some income - instead of all outgo - on those necessary expenditures, wouldn't you agree?

Just think about the dozens, if not hundreds, of products and services that you have to buy on a regular basis.

You have to buy detergent and cleaning supplies, anyway.
You have to buy makeup and beauty products, anyway.
You have to buy vitamins and supplements, anyway.
You have to buy scores of household services including Internet, wireless, and long distance phone services, anyway.

So since you and millions of other hard-working people have to take money OUT of your households to buy these things anyway...wouldn't it be great if a percentage of that money could be channeled back INTO your household?

Sure it would!

Well, that's why I wrote this book - to teach you the proven strategies that will enable you to convert household expenses into Household Gold!

NOT JUST CASH BACK, BUT CASH FLOW!

The strategies you're about to learn are similar to the TV commercial for Discover Card that says, "Why not get paid for the things you buy anyway?"

Why not, indeed?

But Household Gold concept begins where Discover Card ends! By leveraging the Household Gold concept, you not only get cash back on your purchases, you can also position yourself to earn cash flow from the products and services other households purchase, while saving yourself thousands of dollars a year in taxes. In fact, Household Gold has the potential to become a cash cow for you once you learn and apply the principles in this article!

SYJ08 - Orang Timur

2008-03-04T23:34:00.000+08:00

Fotograf -Srikandi Cintaku (Live Planet Hollywood)

2008-03-04T22:57:00.000+08:00