The model for the historic Islamic gardens of the Middle East is found in the Qur'an, which in 164 verses scattered through four chapters describes the colors, sounds, smells, spatial elements, microclimates, trees, flowers, and waters of Heaven.
International garden designers in search of inspiration and useful ideas are exploring the old gardens of Islam, but many emphasize fanciful geometric patterns, elaborate water features, and colorful planting schemes at the expense of the historical, philosophical, metaphysical, and poetic dimensions of these "earthly paradises."
An Islamic garden is a landscape designed according to certain ideological principles, employing certain physical elements, and focused on certain intentions.
Also influential in developing the homogeneous thinking of the designers of the typical Islamic gardens of the Middle East were earlier civilizations, the arid environment, and the teachings of the Prophet Muhammad. Ultimately, the lack of sufficient water is the limiting factor in design.
The traditional Islamic gardens of the Middle East included certain shared design elements. The most common were enclosing walls (surrounded by walls and/or a cluster of buildings), water features, trees and flowers, and extensive use of the arabesque, the Islamic geometric decoration.
To the nomads of the Arabian deserts, designing with water was in almost unbelievable contrast to their original arid environment. Their application of water as a design element was quite imaginative and highly colorful. Water played many roles within the garden design, emphasizing architectural elements, masking outdoor noise, producing pleasing sounds, irrigating plants, moisturizing and cooling the hot dry microclimate, soothing the dusty wind, and providing a source for ablutions before prayers. The scarcity of water and the difficulty of bringing it to the garden compelled moslem designers to develop efficient methods of irrigation and to embrace a high regard for water as the indispensable support of life.
Another important design element in the Islamic garden was plants. Traditional designers circulated this cool air from the garden through the house, thereby creating a natural cooling system.
The designer of the historic Islamic garden of the Middle East is a product of an age of reason based on faith (Hitti 1966). Beauty without arrogance is a value rooted in the Islamic culture. Water is a life-sustaining resource, and the Islamic garden designer treated it as such. Appreciation of regional variations among the Islamic gardens across the Middle East is the key to its rich and diversified typology.
The typical Islamic garden is a life-sustaining oasis, benefiting humans, birds, and animals. The current, Post-Renaissance notion of what constitutes a garden would have been unintelligible to a medieval moslem. Throughout Europe, the two European schools of thought in exterior design were demonstrated in its gardens. In England, the romantic landscape garden symbolized the unconditional surrender of human spirit to nature. To a modern designer, the Islamic gardens of the Middle East may provide new insights and fresh inspiration.
Senin, 25 Agustus 2008
Some thoughts on Sufism
1. A lot of people call themselves sufis, or others call them sufis, where these people often are not sufis at all. In fact, in pakistan, older men with beards are usually called sufi ji, or sufi saab.
2. A sufi preaches the path of love. Love for God and all creation. Sufism is not a religion in its own, it is a school of self-knowledge, a practice, the essence of the Prophets' teachings.
3. There is a huge difference between sufis, peer, fakir, dervaish, and malang. Sufis do not give up normal life to be closer to God.
4. Sufis do not claim to be a religion, or to be the only way.
5. There are many schools of thoughts in sufism.
6. Merely doing bayt does not make one a sufi.
7. Sufi students are advised against discussing sufi matters until they have reached a level of maturity in sufi learning (hint hint naqsh).
8. Sufis do not like to be identified as sufis .
2. A sufi preaches the path of love. Love for God and all creation. Sufism is not a religion in its own, it is a school of self-knowledge, a practice, the essence of the Prophets' teachings.
3. There is a huge difference between sufis, peer, fakir, dervaish, and malang. Sufis do not give up normal life to be closer to God.
4. Sufis do not claim to be a religion, or to be the only way.
5. There are many schools of thoughts in sufism.
6. Merely doing bayt does not make one a sufi.
7. Sufi students are advised against discussing sufi matters until they have reached a level of maturity in sufi learning (hint hint naqsh).
8. Sufis do not like to be identified as sufis .
Minggu, 24 Agustus 2008
SUFISM IN THEORY AND PRACTICE
The word sufi almost certainly comes from the Arabic suf, meaning "wool", and implies that the sufi is a wearer of a woollen garment. The sufi concept of a God who is "all in all" differs radically from the orthodox conviction that the further he is placed from his creation, the more he is glorified.
The sufi who sets out to seek God calls himself a 'traveller' (salik), he advances by slow 'stages' (maqamat) along a path (tariqat) to the goal of union with Reality (fana fi'l-Haqq).
Islam is, at heart, a spiritual religion: "To God belong the East and the West: whithersoever ye turn, there is the Presence of God. For God is All-Pervading, All-Knowing" (Surah 2.115).
The influence of al-Ghazali in Islam is incalculable. He not only reconstituted orthodox Islam, making sufism an integral part of it, but also was a great reformer of sufism, purifying it of un-Islamic elements and putting it at the service of orthodox religion.
The sufi who sets out to seek God calls himself a 'traveller' (salik), he advances by slow 'stages' (maqamat) along a path (tariqat) to the goal of union with Reality (fana fi'l-Haqq).
Islam is, at heart, a spiritual religion: "To God belong the East and the West: whithersoever ye turn, there is the Presence of God. For God is All-Pervading, All-Knowing" (Surah 2.115).
The influence of al-Ghazali in Islam is incalculable. He not only reconstituted orthodox Islam, making sufism an integral part of it, but also was a great reformer of sufism, purifying it of un-Islamic elements and putting it at the service of orthodox religion.
Privilage of Moslem Men
Moslem men never have to think of their privilage and very few acknowledge the privilage they do have. As a moslem man:
1. I can set foot in any masjid I like.
2. When I attend Jumah prayer I know that I will have full access to the main prayer hall.
3. My voice is not interpreted as being a part of my awrah (parts of the body that are not meant to be exposed in public).
4. I can use my position as a sheikh, scholar or imam to perpetuate my own sexist, misogynistic beliefs as long as I incorporate those beliefs into my interpretation of the Quran and the Sunnah.
1. I can set foot in any masjid I like.
2. When I attend Jumah prayer I know that I will have full access to the main prayer hall.
3. My voice is not interpreted as being a part of my awrah (parts of the body that are not meant to be exposed in public).
4. I can use my position as a sheikh, scholar or imam to perpetuate my own sexist, misogynistic beliefs as long as I incorporate those beliefs into my interpretation of the Quran and the Sunnah.
Religion in Central Asia
Moslem religion
Islam, meaning in Arabic "giving oneself up to God, submission", is one of the three largest world religions, along with Christianity and Buddhism. A moslem must accept the "five pillars of faith". At present, Moslem believers number about 860 million members in more than 120 countries. The affairs of moslem communities and phetys (precepts, recommendations) on the most important issues of religious life in Central Asia are managed by the Religious Administration of Moslems of Maverounahr, having its head office in Tashkent.
Sufism
Sufism is a religious and philosophical moslem teaching developed in the Arab countries in the 8thc. The cause for the development of sufism was the state of social conditions in moslem countries. Sufism contains elements of New Platonism, Judaism, Christianity, Zoroastrianism, and particularly Buddhism.
In the 13thc. - 14thc. a variety of sufism called "Nakshbandia" was founded by Bahovutdin Nukshbandiy. There are some well preserved monuments to the saint sufis in Uzbekistan. Sufi moslems make pilgrimages to these places.
Buddhism
During the Kushan period, various religious systems were widespread in Central Asia. Some Buddhist monuments date back to the period of the Great Kushans.
Zoroastrianism
Zoroastrianism is a system of religious beliefs, which spread through the territory of ancient Iran and Central Asia in the 7thc.-6thc. BC. Zoroaster, or Zardusht, Zaraustra, Zardust, is the prophet of Zoroastrianism. It is assumed that Zoroaster began preaching in Eastern Iran and Central Asia, opposed worshiping chiefs of the tribes, priesthood, and old gods. The king was the first to adopt Zoroastrianism.
During the rule of the Arshakids and the Sasanids in Central Asia, Zoroastrianism was the official religion. The fortress dates back to the time when Afrosiab and Siyavush, the legendary hero mentioned in Avesta, ruled.
Islam, meaning in Arabic "giving oneself up to God, submission", is one of the three largest world religions, along with Christianity and Buddhism. A moslem must accept the "five pillars of faith". At present, Moslem believers number about 860 million members in more than 120 countries. The affairs of moslem communities and phetys (precepts, recommendations) on the most important issues of religious life in Central Asia are managed by the Religious Administration of Moslems of Maverounahr, having its head office in Tashkent.
Sufism
Sufism is a religious and philosophical moslem teaching developed in the Arab countries in the 8thc. The cause for the development of sufism was the state of social conditions in moslem countries. Sufism contains elements of New Platonism, Judaism, Christianity, Zoroastrianism, and particularly Buddhism.
In the 13thc. - 14thc. a variety of sufism called "Nakshbandia" was founded by Bahovutdin Nukshbandiy. There are some well preserved monuments to the saint sufis in Uzbekistan. Sufi moslems make pilgrimages to these places.
Buddhism
During the Kushan period, various religious systems were widespread in Central Asia. Some Buddhist monuments date back to the period of the Great Kushans.
Zoroastrianism
Zoroastrianism is a system of religious beliefs, which spread through the territory of ancient Iran and Central Asia in the 7thc.-6thc. BC. Zoroaster, or Zardusht, Zaraustra, Zardust, is the prophet of Zoroastrianism. It is assumed that Zoroaster began preaching in Eastern Iran and Central Asia, opposed worshiping chiefs of the tribes, priesthood, and old gods. The king was the first to adopt Zoroastrianism.
During the rule of the Arshakids and the Sasanids in Central Asia, Zoroastrianism was the official religion. The fortress dates back to the time when Afrosiab and Siyavush, the legendary hero mentioned in Avesta, ruled.
Rabu, 20 Agustus 2008
Sufism
Sufism, an umbrella term for the ascetic and mystical movements within Islam. While sufism is said to have incorporated elements of Christian monasticism, gnosticism, and Indian mysticism, its origins are traced to forms of devotion and groups of penitents (zuhhad) in the formative period of Islam. Two central sufi concepts are tawakkul, the total reliance on God, and dhikr, the perpetual remembrance of God. The introduction of gnostic elements (marifa) into sufism is often attributed to Dhu-n-Nun al-Misri. Sufism nonetheless faced growing opposition from orthodox clerics. Islamic orthodoxy and sufism were not irreconcilable, as attested by the attempt by al-Ghazali to infuse conformist moslem religious life with mysticism.
The evolution of sufism in the post-Ghazali period was influenced by Ibn al-Arabi and Ibn al-Farid. Important sufi figures elsewhere in the Islamic world include Muin ad-Din Chishti in India and Baha ad-Din Naqshband in central Asia.
Sufi orders, which assimilated aspects of native religious traditions more readily than more dogmatic versions of Islam, played a major role in the expansion of Islam into sub-Saharan Africa and central, S, and SE Asia. Other important orders include the Ahmadiyya (notably in Egypt), Naqshbandiyya (Central Asia), Nimatullahiyya (Iran), Rifaiyya (Egypt, SW Asia), Shadhiliyya (N Africa, Arabia), Suhrawardiyya and Chishtiyya (S and central Asia), and Tijaniyya (N and W Africa).
The evolution of sufism in the post-Ghazali period was influenced by Ibn al-Arabi and Ibn al-Farid. Important sufi figures elsewhere in the Islamic world include Muin ad-Din Chishti in India and Baha ad-Din Naqshband in central Asia.
Sufi orders, which assimilated aspects of native religious traditions more readily than more dogmatic versions of Islam, played a major role in the expansion of Islam into sub-Saharan Africa and central, S, and SE Asia. Other important orders include the Ahmadiyya (notably in Egypt), Naqshbandiyya (Central Asia), Nimatullahiyya (Iran), Rifaiyya (Egypt, SW Asia), Shadhiliyya (N Africa, Arabia), Suhrawardiyya and Chishtiyya (S and central Asia), and Tijaniyya (N and W Africa).
TIPS IN INDONESIA
Do
Introduce yourself and smile. Indonesians are a polite people and very tolerant towards foreigners and their manners, like to establish relationships. Greet and smile at everybody notwithstanding their level position, indicates friendliness, can make them comfortable.
If you ask simple question and call their name, you have done the ice breaking. Indonesians tend to duplicate the behaviour of the people they respect. To print name card for your employees, even if for those who in low level, can make them feel as your big family members. Provide a channel for their ideas as an expression of their morale in the company. If their ideas are underestimated, they will be passive and tend to hide their problem. Provide the opportunity to worship and respect their belief. They need the opportunity for worship. All Indonesians are religion embracers. Provide sufficient break time in Friday for your employees to give them opportunity to engage Friday prayer mass. The government has set public holidays for religious celebration.
For Indonesians, rice is staple food. They are not satisfied if they eat without rice. Don't offer pork or alcoholic drink (forbidden). If you want to buy food or drink for them, choose the food or drink, which are Halal certified. SARA (Ethnic Group. Religions, Racial Relation) issues are very sensitive in Indonesia. You should up date your company regulation with new government provisions. Indonesians usually call the tardiness as "Rubber time". Don't be late for meetings (even if they never start on time). Not all Indonesians acquire International Language, such as English. By communicating in Bahasa Indonesia, communication with Indonesians will be held understandably. Avoid dismissal of employees because culturally undesirable.
Understand status differences. Be polite. Be careful in handling the disobedience against company regulation. Transgression against company regulation must be handled carefully.
Don't:
The head is sacred and should be respected. Many Indonesians still consider communists their enemies. Waste your time and effort against Labour Union. In recent most cases, presence of 'authentic' local labour unions does help facilitate the negotiation process when Companies and workers are in disputes. If you need any assistance in Industrial Relation and Human Resource Development, you can use human resource and industrial relation service. Pointing your finger to people to show anger is impolite. Indonesians are also sensitive to the high stress intonation and impolite behaviour. Be offended if Indonesians ask question about your private life. Don't be offended if Indonesians inquire about your religion, your marital status or number of children.
Introduce yourself and smile. Indonesians are a polite people and very tolerant towards foreigners and their manners, like to establish relationships. Greet and smile at everybody notwithstanding their level position, indicates friendliness, can make them comfortable.
If you ask simple question and call their name, you have done the ice breaking. Indonesians tend to duplicate the behaviour of the people they respect. To print name card for your employees, even if for those who in low level, can make them feel as your big family members. Provide a channel for their ideas as an expression of their morale in the company. If their ideas are underestimated, they will be passive and tend to hide their problem. Provide the opportunity to worship and respect their belief. They need the opportunity for worship. All Indonesians are religion embracers. Provide sufficient break time in Friday for your employees to give them opportunity to engage Friday prayer mass. The government has set public holidays for religious celebration.
For Indonesians, rice is staple food. They are not satisfied if they eat without rice. Don't offer pork or alcoholic drink (forbidden). If you want to buy food or drink for them, choose the food or drink, which are Halal certified. SARA (Ethnic Group. Religions, Racial Relation) issues are very sensitive in Indonesia. You should up date your company regulation with new government provisions. Indonesians usually call the tardiness as "Rubber time". Don't be late for meetings (even if they never start on time). Not all Indonesians acquire International Language, such as English. By communicating in Bahasa Indonesia, communication with Indonesians will be held understandably. Avoid dismissal of employees because culturally undesirable.
Understand status differences. Be polite. Be careful in handling the disobedience against company regulation. Transgression against company regulation must be handled carefully.
Don't:
The head is sacred and should be respected. Many Indonesians still consider communists their enemies. Waste your time and effort against Labour Union. In recent most cases, presence of 'authentic' local labour unions does help facilitate the negotiation process when Companies and workers are in disputes. If you need any assistance in Industrial Relation and Human Resource Development, you can use human resource and industrial relation service. Pointing your finger to people to show anger is impolite. Indonesians are also sensitive to the high stress intonation and impolite behaviour. Be offended if Indonesians ask question about your private life. Don't be offended if Indonesians inquire about your religion, your marital status or number of children.
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