Nasrul Haq

Jurus Nasrul Haq

Nasrul Haq

Not Islamic Teachings

by: Ashraf Wajdi (Da'wah magazine, May 1978)
 Chair-chair of the hearing the State Islamic Religious Position-country meet on 11hb.April, 1978 2hb simultaneously. Jamadil Early Position 1398 in the Prime Minister, Courant Religion has received and reviewed a report regarding Jawatankuasa Typical Nasrul Haq. The trial on that day had found bahawa Nasrul Haq is not the teachings than the teachings of Islam. For further action is submitted to the Majlis of Islamic Countries, kerana religious duties are under the power of the kingdom of their own countries.
Perceived that some of the errors arising from misuse of words such as Caliph, Caliph Naib, Grand Master and so on, then the trial mengesyorkan so that the words are not used anymore as a mat to peminpin, the chairman or a teacher for anything else pertubuhan nevertheless.
Subki brother Latif in Watan daily room akhbar fokas on 14hb. April 1978 raises issues about the lack of information about why it is said pertubuhan not Islamic teachings:

    * Are there he should practiced by Muslims?
    * Does not innocent Muslims who belong to it?
    * Why Art Gayong Silat, Silat Agile, Silat tight and so was never disputed?
To circumvent the wrong and to not induce a feeling of suspicion to the Chairman-chairman of the State Islamic Religious Occupation which held a special that day mesyuarat jawatankuasa assigned to review with respect to Nasrul Haq was then necessary to note first that was not typical bahawa jawatankuasa reviewing pertubuhan Brotherhood Nasrul Haq , but what is dikajinya deeds-deeds and impulses that cause people crowded pertubuhan rivet attention to it.
To become a member pertubuhan was not a problem. Kerana he was a young pertubuhan or pertubuhan other virtues as well, but the problem is the righteous deeds which may give kononnya exceptional case has caused a reaction among the public.
Jawatankuasa gives primary attention to pertubuhan Nasrul Haq kerana he is not an art of self-defense. There are no values ​​of martial arts such as martial-other. What there is only the motions of the body, hands, feet, head and eyes in certain ways with certain readings to produce outstanding matters.
There is no way dismissed, mashed or dodge enemy kick. Not about to lie down also taught how to break an enemy or opponent or how to deliver a coherent collision or a solid football and so on to lay down the opponent.
Certain passages it also is reading Al-Fatiha and remembrance, remembrance is used not in place and not to worship, but to realize the exceptional cases in respect.
Indeed, we could not deny bahawa exceptional case it applies in the main arena arena-in the presence of his caliph. Hinggakan he may apply to the people 'a-si is often immoral, may even apply to objects that do not animate well.
Kerana great deeds development Nasrul Haq was then ramailah Muslims followed. But if the exceptional case that does not apply in the long run other than in the arena and in the presence of the caliph our other features, hence the insistence to the Majlis, majlis Religion and religious bodies to determine this same practice there he is from the teachings of Islam or not, and there he may be used as a tool to preach or the like.
Position of Religious Parties in countries tasted a responsibility to resolve doubts the urgent crowd. Then embodied jawatankuasa typical to examine issues relating to the results of the study should be brought to jawatankuasa jawatankuasa sharia or fatwa in their own countries in respect jawatankuasa opinion in these countries.
Typical Jawatankuasa has reviewed several aspects after holding talks with the two-time advocate of Nasrul Haq on 14hb. January and 16hb. February, 1978. Once a conversation with the mufti, the mufti of the whole Malaysia in 7hb. February, 1978. Interviews have also been held with coaches Right Nasrul Haq, Adviser Nasrul jawatankuasanya Haq and some people and some officials at the Ministry Belia own young.
Jawatankuasa has also been reviewing books, magazines, akhbar and treatises have been published regarding the Nasrul Haq including the opinion of scholars from all over Malaysia.
Aspects that were examined of which is the origin of Nasrul Haq purportedly from Minangkabau, Sumatra. Pengasasnya in Sumatra is Sheikh Musa Paradik. Jurusnya encountered by Mr. Haji Johannes Cheoldi SP when perform the obligatory pilgrimage to Mecca and practiced in the Cave of Hira 'with a friend who came from Indonesia.
There are also opinions that say the origins are from Haq Nasrul Pagaruyong and taken to West Java by Datuk Bandar Shah then studied by the four musketeers. Then studied by Aki Sea of ​​Love emanating from the Earth. Mr. Johannes said Haji Nasrul Haq studied this than the Sultan Haji Elias Sati, a disciple of Aki Tasik.
Form of practice (Nasrul Haq) is terbahagi to two, namely Spiritual and Physical. The combination between the Spiritual and Physical delivery is exceptional case. Each student's way of righteous deeds is desired to read Al-Fatihah as much as three times. Then initiate a new step that is accompanied by reminding God. The goal is to gain inner strength and incredible powers which were charged as Maunah or prominence of God. Jawatankuasa ytelah also examines problems oath, bai'ah and impressions of people involved with this practice.
Typical Jawatankuasa has also taken a major concern to the impression of tremendous power that makes the holder of an attack may be moved not only to men of Islam or not Islam, but may also be transferred to the other what the teacher if the caliph or aim or insert the power them.
This may lead to misrepresentation of the type of extraordinary case that, even more often it requires no remembrance or anything else clause with the stance it's just adequate.
In the arena Nasrul Haq, the caliphs often try to ensure remarkable power of memorable and hinted that the attackers must be in a state of anger. He said, science is not memorable or does not cause anything if the attacker does not have feelings of anger. It is doubtful kerana callous attackers were not angry all the more so when using a weapon Modern.
Some errors arise again if it is found much evidence that shows that Nasrul Haq practices can only be born out of common matters in the arena, when running something or performing exercises with his caliph alone. But if it be tried at other times does not seem much impressed anymore, not even a direct impression.
Typical decisions that diisytiharkan Jawatankuasa tempoh day does not aim to determine Halal or haram kerana it out tasks relating jawatankuasa. Jawatankuasa outline only ten views to be formulated as a decision or conclusion. Among these formulations are:

    * Practice Nasrul Haq contain adequate elements that may lead to conflict with Islamic theology.
    * Practice this at first ranked Cuba otherwise be hidden in the verses of the holy Al-Quran and Hadith Prophet passage that has to do with the concept of reminding God (dhikrullah) with the aim to influence people crowded so convinced by the teachings of this science.
    * Diversion in this doctrine began to appear when a leader or caliph of this science has recognized bahawa this science should be studied and obtained the impression by the people is not Islam. This proves bahawa practice this science are no longer tied to the case of remembrance and reading Al-Fatihah again.
    * Practice Nasrul Haq should bring an assurance to his followers bahawa they no longer need to use a weapon to oppose the enemy, even with the remembrance of our other features appropriate to get help rather than God.
    * Practice Nasrul Haq no longer give a good impression in terms of propaganda, kerana those involved with this teaching may be able to do the commandment of God in order to get an impression of the extraordinary powers contained in this simple science, but if they fail to get an impression of power outside usual, they will return to the cloning of their origin.
    * Reading the surah Al-Fatihah or holy verses of the Quran is encouraged, kerana read and practice it is a worship that is solely to get calmness rather than God. But if read and practiced with the aim to gain incredible power that may dipertunjuk and diperturunkan, then it no longer worship. When cases do not worship (with) the purpose of worship, it is mempersenda-sendakan synagogue and with no disedari been deceiving ourselves and God.
    * Impression of extraordinary powers contained in the practice of science is not an impossible case that would apply, kerana were all the signs of Allah. But if the extraordinary impression that apply through the channels of the dirty, just a teacher who is dirty or through spiritual channels spiritual dirty like a genie, what the devil and evil spirit, then the result is too dirty.
    * To know or analyze something the matter - the practice or belief - it's right or wrong, should not hug or enter first such case, such as where to declare something of religion or belief is right or wrong is more important review and analyze before they admit, entered or delivered. But to prove something science or practice was not against Islamic teachings that really is not sufficient to just put forward a reason or argument yng based on information rather than the Quran and Sunnah to prove the essential truth.
    * Leader Nasrul Haq often admit their bahawa is ignorant in the matter of religion and are willing to accept advice and reprimand rather than scholars, it is only logical advocate of the science party is received with open hearts and backup all the views expressed in this review report for the sake of maintaining the sanctity of Islamic theology and to save the Muslims in this country, especially the followers of this practice in order not to deviate from the faith or the handle to the real teachings of Islam.
However the trial-chairman Chairman Position-State Islamic country on the day it upholds the desires and ideals of Young and Sports Ministry Datuk Abdul Samad especially desire Idris himself as the minister responsible to absorb the faith and piety among the young add-our young. But the problem is they do not mahu absorption through the road that may lead to wrong.
For that mesyuarat backing to Datuk Abdul Samad Idris itself so that the Ministry may appoint a Coordinator of Young in the field of da'wah to drive religious activities among the young. Courant Religion Occupation Prime Minister, Islamic Da'wah Foundation Malaysia and religious positions in these countries has given approval to cooperate.
For the reader's knowledge bahawa jawatankuasa typical member is composed than YB Datuk Sri Haji Kamaruddin Mat Isa, Tim. Position of the Minister in the Prime Minister, Tan Sri Prof. Haji Abdul Jalil Hassan, Datuk Haji Abu Hassan Sail, Datuk Sheikh Abdul Haji Salleh Mohsein, Tuan Haji Ghazali bin Haji Abdullah, Haji Mohd.Talha Mr. bin Haji Abdul Rahman, Ustaz Haji Ahmad bin Haji Dusuki, Ustaz Mahsin bin Haji Haji Mansor and Ustaz Awang Ahmad bin.

SILAT

SILAT

from book Some Games of Asia)

Some authorities claim that the ancient Malay hero, Hang Tuah, was not a Malay at all, but sprang from humble proto-Malay and sea Gypsy stock. But whatever his origins, it seems that his heart was Malay, and his life and legend have become part of Malay heritage.

It was in the year 1456, when he was still a young boy, that his adventures began. He and four friends were attacked and pursued by pirates off the coast of Malacca. This was hardly surprising as piracy had always been rife in these waters. What was unusual was that the five young inexperienced boys managed to drive off their assailants.

It was this episode which gave the young Tuah his taste for adventure. But he had the good sense to realise that in his next encounter he might not be so lucky. So he decided that he and his friends must visit Adi Petra, the guru of Gunong Ledang. This guru was something of a mystery man, something of a wizard, the descendant of an ancient tribe of weapon makers. But above all he was a master of the arts of fighting. At the time of Tuah's proposed visit, he was an old, old man, and like the old kendo masters of Japan he retired to a lonely cave in the mountains.

The five young Malays sought him out and spent four months under his tutelage. He made them study the methods of warriors long dead; he taught them skill with the keris (Malay wavy-bladed sword) and other weapons; and he taught them the basic principles of metal-working. Finally, he is said to have taught them mystics incantations and to have shown them how to make and use magic charms.

Legend says that he himself performed some fairly startling and alarming feats, such as changing himself into a tiger to test his pupils' courage and obedience. This may seem a fairly crowded curriculum for four months, but anyway that is how the story goes.

As you might have guessed, Hang Tuah became the guru's special favourite, and he revealed to this one boy many secrets not shared with the others. This handing down of secret knowledge and skills to one favoured pupil is a tradition and hallmark of nearly all the Asian fighting arts. The jujutsu and the kendo masters, the karate and the ch'uan fa masters, all had their treasured secrets to be imparted-perhaps a deathbed gift-to a son or to a worthy and beloved pupil.

Hang Tuah's mausoleum

In any event, much later in his career, Hang Tuah himself became the possessor, if not of magical powers, at least of a magical keris. Any man using this weapon became invulnerable himself, and able of course to inflict mortal wounds on his enemies. Perhaps, to modern minds, this seems a pity. With our preoccupation with the underdog, we like our heroes to win their battles fairly, without supernatural aid. But to the traditional Malay, it seemed only fitting that a mighty warrior should have a mighty and wondrous weapon, and after all King Arthur had Excalibur.

And in Malaya, certainly, the idea of a magic keris was a popular one. This was possibly because the keris may well have originated as a religious and symbolic Hindu weapon, introduced into Malaya via the Majapahit empireof Java. As such it would carry magical properties invested in it by one of the various Hindu gods. Hang Tuah's magic keris itself came from Java, where the Hindu influence was still strong. Muslim Malays are reported to have tried to counteract the effect of Hindu magic by forging their own kerises from steel that had sacred Islamic associations.

From such a jumble of historical fact and imaginative fictions it is difficult to sift the truth; but it certainly seems likely that the early training which set Hang Tuah on the road to fame was, at least in part, training in silat.

Silat is the Malay and Indonesian art of self-defence. It means more or less 'to ward off' and is believed to have originated in Sumatra. Nowadays silat is often thought of as an empty-handed method of self-defence, but as did jujutsu it also teaches the use of weapons. Indeed, silat today might be said to have reached that stage in its development that jujutsu had reached in the second half of the last century, before Jigoro Kano left his stamp on it. For there are still dozens of different 'schools', each following the style and methods handed down by its own particular guru. The difference is, of course, that silat has not fallen into disrepute and is unlikely to do so.

Aside from the great number of different styles, silat falls into two major divisions: silat as a serious method of self-defence, and silat as a sport.

As a sport it can be sub-divided into two main systems: the formal pre-arranges 'dances' performed at stage-shows, wedding and similar functions; and the actual sporting contests. The divisions correspond roughly to the kata and randori of judo. Some of the steps of the silat 'dances' have wonderfully picturesque names such as lang berlegar tengah hari, 'the hawk circling at midday', which is certainly more suggestive of a fight than, for example, the Chinese ch'uan fa expression, 'the god of thunder climbing a tree'!

Of course, as so many different styles of silat are still taught, only pupils belonging to the same 'school' can compete against each other. Otherwise it might well be like pitting a wrestler against a boxer and the result could be dangerous chaos.

In some ways silat is similar to karate in that most masters teach their students how to hit using many different parts of the body, and what is perhaps even more important, how to avoid being hit in return. But there is one major difference between the two arts. Silat is not nearly as scientific in attack as karate (for the Malays, despite their magic, never did really discover the vital nerve-centres of the human body) and, therefore , is not nearly as deadly. In this respect it resembles Thai boxing, and as a fighting skill it does have its limitations. But as an entertainment and as a sport it ranks second to none.

In the more traditional schools silat is still performed to the accompaniment of Malay drums and other musical instruments-yet another similarity with Thai boxing, although the musical influence is almost certainly from Indonesia, not Thailand.

There is, however, in Singapore an active Malay group who practise a new 'modern' form of silat, and this cannot be performed to music at all, as it is more vigorous and less stylised and rhythmic. It is called silat gayyong, which is a little difficult to translate, but the name implies that this form of silat knocks all other forms into a cocked hat.

It is also taught in parts of Malaya and there are some teachers who claim that it is not new at all, and that Hang Tuah himself practised it. This seems unlikely, as silat teachers in Singapore claim that silat gayyong has learned and borrowed from both karate and judo. Perhaps the most significant new feature is the 'breakfall' taken from the latter. For in the old days when a Malay warrior fell, he fell, trusting to the hardness of his head and the sofness of his rear to protect him from serious injury. Today things are different, and in the little wooden building which serves as clubhouse and gym young boys and men aged between ten and thirty are carefully taught how to fall. They are taught very carefully and thoroughly, and this is probably just as well because the floor is concrete.

During breakfall practice, any number of boys from one to five bend over in line in the traditional 'leapfrog' position. The other boys then vault over them head first. Just before landing the vaulting boys tucks in his head ang take his falling weight on his shoulders. Immediately he rolls with the fall in a complete sommersault and then springs to his feet to assume a traditional defensive stance. For the younger, less experienced boys, a thin landing mat is placed on the floor to help them break their falls, rather than their necks. But the older boys dive into this frightening stunt, and land unaided on the uncovered, unyielding concrete floor. This is the more surprising when one stops to think that even dedicated Japanese judoka use mats in their dojo.

As to the contests themselves, these start with the ceremonial Malay salutation, followed by some formal, slow-motion movements which show the form the fight will take (this again is very similar to Thai preliminaries). Silat techniques are divided into groups, and in any one contest only certain groups may be used and this is what is indicated by the formal movements at the beginning of each bout.

Sometimes weapons such as parangs (curved knife) and kerises are used, happily usually made of blunted aluminium. Another weapon sometimes used is a long rattan pole, probably introduced from India.

Official silat contests are usually presided over by three or four judges and a time limit is set. But there is no standardised contest form as yet. As in karate or judo the combatants are awarded points, but must not actually hurt each other.

Perhaps one of the most curious aspects of silat is a sort of medieval hangover, for although the sport is definitely catching up with the twentieth century , many of the old traditions and superstitions still survive. In kampongs in the more isolated areas of Malaya's East Coast , there are still venerable masters who hoard their treasured knowledge for chosen favourites only, and whose pupils form something of a secret brotherhood.

Even in modern, bustling Singapore mystery clings to the silat guru. One such, unable to show visitors any pictures of himself in action, explains that friends have indeed tried to photograph his performances, but mysteriously these pictures could never be developed. His friends, reluctantly and perhaps only half in jest, claim that he has magic powers, like the old guru of Gunong Ledang, and bewitchestheir cameras. He claims, defensively, that they are incompetent photographers. Who knows who is right?