*~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~* { Sila lawat Laman Hizbi-Net - http://www.hizbi.net } { Hantarkan mesej anda ke: [EMAIL PROTECTED] } { Iklan barangan? Hantarkan ke [EMAIL PROTECTED] } *~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~* PAS : KE ARAH PEMERINTAHAN ISLAM YANG ADIL ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~ ----- Original Message ----- From: GF Haddad <[EMAIL PROTECTED]> To: SRI <[EMAIL PROTECTED]>; msa_ec mailing list <[EMAIL PROTECTED]> Sent: Saturday, June 17, 2000 11:25 AM Subject: Al-Albani > MSA-EC - http://sunnah.org > > AL-ALBANI > A Concise Guide to the Chief Innovator of Our Time > > by GF Haddad > [EMAIL PROTECTED] > > > Nasir al-Albani is the arch-innovator of the Wahhabis and "Salafis" in our > time. A watch repairman by trade, al-Albani is a self-taught claimant to > hadith scholarship who has no known teacher in any of the Islamic sciences > and has admitted not to have memorized the Book of Allah nor any book of > hadith, fiqh, `aqîda, usûl, or grammar. He achieved fame by attacking the > great scholars of Ahl al-Sunna and reviling the science of fiqh with > especial malice towards the school of his father who was a Hanafi jurist. > A rabid reviler of the Friends of Allah and the Sufis, he was expelled > from Syria then Saudi Arabia and lived in Amman, Jordan under house arrest > until his death in 1999. He remains the qibla of the people of Innovation, > self-styled re-formers of Islam, and other "Salafi" and Wahhabi > sympathizers, and the preferred author of book merchants and many > uneducated Muslims. Most of the contemporary Sunni scholars warned of his > heresy and many of them wrote articles or full-length works against him > such as: > > - The Indian hadith scholar Habib al-Rahman al-A`zami who wrote al-Albani > Shudhudhuh wa Akhta'uh ("Al-Albani's Aberrations and Errors") in four > volumes. > > - The Syrian scholar Muhammad Sa`id Ramadan al-Buti who wrote the two > classics al-Lamadhhabiyya Akhtaru Bid`atin Tuhaddidu al-Shari`a > al-Islamiyya ("Not Following A School of Jurisprudence is the Most > Dangerous Innovation Threatening Islamic Sacred Law") and al-Salafiyya > Marhalatun Zamaniyyatun Mubaraka La Madhhabun Islami ("The `Way of the > Early Muslims' Was A Blessed Historical Epoch, Not An Islamic School of > Thought") > > - The Moroccan hadith scholar `Abd Allah ibn Muhammad ibn al-Siddiq > al-Ghumari who wrote Irgham al-Mubtadi` al-Ghabi bi Jawaz al-Tawassul bi > al-Nabi fi al-Radd `ala al-Albani al-Wabi ("The Coercion of the > Unintelligent Innovator with the Licitness of Using the Prophet - Allah > bless and greet him - as an Intermediary in Refutation of al-Albani the > Baneful"), al-Qawl al-Muqni` fi al-Radd `ala al-Albani al-Mubtadi` ("The > Persuasive Discourse in Refutation of al-Albani the Innovator"), and Itqan > al-Sun`a fi Tahqiq Ma`na al-Bid`a ("Precise Handiwork in Ascertaining the > Meaning of Innovation"). > > - The Moroccan hadith scholar `Abd al-`Aziz ibn Muhammad ibn al-Siddiq > al-Ghumari who wrote Bayan Nakth al-Nakith al-Mu`tadi ("The Exposition of > the Treachery of the Rebel"). > > - The Syrian hadith scholar `Abd al-Fattah Abu Ghudda who wrote Radd `ala > Abatil wa Iftira'at Nasir al-Albani wa Sahibihi Sabiqan Zuhayr al-Shawish > wa Mu'azirihima ("Refutation of the Falsehoods and Fabrications of Nasir > al-Albani and his Former Friend Zuhayr al-Shawish and their Supporters"). > > - The Egyptian Hadith scholar Muhammad `Awwama who wrote Adab al-Ikhtilaf > ("The Proper Manners of Expressing Difference of Opinion"). > > - The Egyptian hadith scholar Mahmud Sa`id Mamduh who wrote Wusul > al-Tahani bi Ithbat Sunniyyat al-Subha wa al-Radd `ala al-Albani ("The > Alighting of Mutual Benefit and Confirmation that the Dhikr-Beads are a > Sunna in Refutation of al-Albani") and Tanbih al-Muslim ila Ta`addi > al-Albani `ala Sahih Muslim ("Warning to the Muslim Concerning al-Albani's > Attack on Sahih Muslim"). > > - The Saudi hadith scholar Isma`il ibn Muhammad al-Ansar who wrote > Ta`aqqubat `ala "Silsilat al-Ahadith al-Da`ifa wa al-Mawdu`a" li al-Albani > ("Critique of al-Albani's Book on Weak and Forged Hadiths"), Tashih Salat > al-Tarawih `Ishrina Rak`atan wa al-Radd `ala al-Albani fi Tad`ifih > ("Establishing as Correct the Tarawih Salat in Twenty Rak`as and the > Refutation of Its Weakening by al-Albani"), and Ibahat al-Tahalli bi > al-Dhahab al-Muhallaq li al-Nisa' wa al-Radd `ala al-Albani fi Tahrimih > ("The Licitness of Wearing Gold Jewelry for Women Contrary to al-Albani's > Prohibition of it"). > > - The Syrian scholar Badr al-Din Hasan Diab who wrote Anwar al-Masabih > `ala Zulumat al-Albani fi Salat al-Tarawih ("Illuminating the Darkness of > al-Albani over the Tarawih Prayer"). > > - The Director of Religious Endowments in Dubai, `Isa ibn `Abd Allah ibn > Mani` al-Himyari who wrote al-I`lam bi Istihbab Shadd al-Rihal li Ziyarati > Qabri Khayr al-Anam - Allah bless and greet him - ("The Notification > Concerning the Recommendation of Travelling to Visit the Grave of the Best > of Creation - Allah bless and greet him -) and al-Bid`a al-Hasana Aslun > Min Usul al-Tashri` ("The Excellent Innovation Is One of the Sources of > Islamic Legislation"). > > - The Minister of Islamic Affairs and Religious Endowments in the United > Arab Emirates Shaykh Muhammad ibn Ahmad al-Khazraji who wrote the article > al-Albani: Tatarrufatuh ("Al-Albani's Extremist Positions"). > > - The Syrian scholar Firas Muhammad Walid Ways in his edition of Ibn > al-Mulaqqin's Sunniyyat al-Jumu`a al-Qabliyya ("The Sunna Prayers That > Must Precede Salat al-Jumu`a"). > > - The Syrian scholar Samer Islambuli who wrote al-Ahad, al-Ijma`, > al-Naskh. > > - The Jordanian scholar As`ad Salim Tayyim who wrote Bayan Awham al-Albani > fi Tahqiqihi li Kitab Fadl al-Salat `ala al-Nabi - Allah bless and greet > him -. > > - The Jordanian scholar Hasan `Ali al-Saqqaf who wrote the two-volume > Tanaqudat al-Albani al-Wadiha fi ma Waqa`a fi Tashih al-Ahadith wa > Tad`ifiha min Akhta' wa Ghaltat ("Albani's Patent Self-Contradictions in > the Mistakes and Blunders He Committed While Declaring Hadiths to be Sound > or Weak"), Ihtijaj al-Kha'ib bi `Ibarat man Idda`a al-Ijma` fa Huwa Kadhib > ("The Loser's Recourse to the Phrase: `Whoever Claims Consensus Is a > Liar!'"), al-Qawl al-Thabtu fi Siyami Yawm al-Sabt ("The Firm Discourse > Concerning Fasting on Saturdays"), al-Lajif al-Dhu`af li al-Mutala`ib bi > Ahkam al-I`tikaf ("The Lethal Strike Against Him Who Toys with the Rulings > of I`tikaf), Sahih Sifat Salat al-Nabi Sallallahu `alayhi wa Sallam ("The > Correct Description of the Prophet's Prayer - Allah bless and greet > him -"), I`lam al-Kha'id bi Tahrim al-Qur'an `ala al-Junub wa al-Ha'id > ("The Appraisal of the Meddler in the Interdiction of the Qur'an to those > in a State of Major Defilement and Menstruating Women"), Talqih al-Fuhum > al-`Aliya ("The Inculcation of Lofty Discernment"), and Sahih Sharh > al-`Aqida al-Tahawiyya ("The Correct Explanation of al-Tahawi's Statement > of Islamic Doctrine"). > > Among Albani's innovations in the Religion: > > 1- In his book Adab al-Zafaf he prohibits women from wearing gold > jewelry - rings, bracelets, and chains - despite the Consensus of the > Ulema permitting it. > > 2- He claims that 2.5% zakât is not due on money obtained from commerce, > i.e. the main activity whereby money circulates among Muslims. > > 3- He absolutely prohibits fasting on Saturdays. > > 4- He prohibits retreat (i`tikaf) in any but the Three Mosques. > > 5- He claims that it is lawful to eat in Ramadan before Maghrib as defined > by the Law, and similarly after the true dawn. > > 6- He compares Hanafi fiqh to the Gospel.1 > > 7- He calls people to imitate him rather than the Imams of the Salaf such > as the founders of the Four Schools, and his followers invalidate the > hadiths that contradict his views. > > 8- He prohibits the make-up performance of prayers missed intentionally. > > 9- He claims that it is permissible for menstruating women and those in a > state of major defilement (junub) to recite, touch, and carry the Qur'an. > > 10- He claims over and over that among the innovations in religion > existent in Madina is the persistence of the Prophet's - Allah bless and > greet him - grave in the mosque. > > 11- He claims that whoever travels intending to visit the Prophet - Allah > bless and greet him - or to ask him for his intercession is a misguided > innovator. > > 12- He claims that whoever carries dhikr-beads in his hand to remember > Allah Most High is misguided and innovating. > > 13- He invented a location to Allah Most High above the Throne which he > named al-makân al-`adamî - "the non-existent place." > > 14- He claims in Tamam al-Minna that masturbation does not annul one's > fast. > > 15- He published "corrected" editions of the two Sahihs of al-Bukhari and > Muslim, which he deceitfully called "Abridgments" (mukhtasar) in violation > of the integrity of these motherbooks. > > 16- He published newly-styled editions of the Four Sunan, al-Bukhari's > al-Adab al-Mufrad, al-Mundhiri's al-Targhib wa al-Tarhib, and al-Suyuti's > al-Jami` al-Saghir, each of which he split into two works, respectively > prefixed Sahih and Da`if in violation of the integrity of these > motherbooks. > > 17- He said: "Many of those who interpret figuratively [the Divine > Attributes] are not heretics (zanâdiqa), but they say what heretics say," > and "figurative interpretation is the very same as nullification > (al-ta'wîl `ayn al-ta`tîl)."2 > > 18- He suggests that al-Bukhari is a disbeliever for interpreting the > Divine Face as dominion or sovereignty (mulk) in the verse (Everything > will perish save His countenance( (28:88) in the book of Tafsir in his > Sahih: "Except His wajh means except His mulk, and it is also said: Except > whatever was for the sake of His countenance." Albani blurts out: "No true > believer would say such a thing" and "We should consider al-Bukhari > innocent of that statement."3 > > 19- In imitation of the Mu`tazila, tawassul (seeking means), istighâtha > (asking for help), and tashaffu` (seeking intercession) through the > Prophet - Allah bless and greet him - or one of the Awliyâ' he declared > prohibited acts in Islam (harâm) tantamount to idolatry (shirk) in his > booklet al-Tawassul as did his friends Bin Baz and those who obey them > such as al-Qahtani in al-Wala' wa al-Bara' and others, in flat rejection > of the numerous sound and explicit narrations to that effect, such as > al-Bukhari's narration of the Prophet - Allah bless and greet him - from > Ibn `Umar - Allah be well-pleased with him -: "Truly the sun shall draw so > near on the Day of Resurrection that sweat shall reach to the mid-ear, > whereupon they shall ask (istaghâthû) help from Adam - upon him peace -, > then from Musa - upon him peace - , then from Muhammad - Allah bless and > greet him - who will intercede (fa yashfa`u)... and that day Allah shall > raise him to an Exalted Station, so that all those who are standing > [including the unbelievers] shall glorify him (yahmaduhu ahlu al-jam`i > kulluhum)." > > 20- He denies that the name of the Angel of death is `Azrâ'îl and claims > such a name has no basis other than Israelite reports, although `Iyad > reports the Consensus on the Umma on it in al-Shifa'. > > 21- Like the rest of Wahhabi and "Salafi" innovators he declares Ash`aris, > Maturidis, and Sufis to be outside the fold of Ahl al-Sunna and even > outside the fold of Islam, although Allah Most High and His Prophet - > Allah bless and greet him - praised them! Upon revelation of the verse > (Allah shall bring a people whom He loves and who love Him( (5:54), the > Prophet - Allah bless and greet him - pointed to Abu Musa al-Ash`ari - > Allah be well-pleased with him - and said: "They are that man's People."4 > Al-Qushayri, Ibn `Asakir, al-Bayhaqi, Ibn al-Subki, and others said that > the followers of Abu al-Hasan al-Ash`ari - i.e. Ash`aris who were mostly > Sufis - are included among Abu Musa's People for in every place that a > people are affiliated to a Prophet, what is meant is the followers of that > Prophet. As for Maturidis, they are referred to in the narration of the > Prophet - Allah bless and greet him - from Bishr al-Khath`ami or > al-Ghanawi with a sound (sahîh) chain according to al-Hakim, al-Dhahabi, > al-Suyuti, and al-Haythami: "Truly you shall conquer Constantinople and > truly what a wonderful leader will her leader be [Mehmet Fatih Sultan - > Allah be well-pleased with him -], and truly what a wonderful army will > that army be!" Both the leader and his army were classic Hanafi Maturidis > and it is known that Mehmet Fatih loved and respected Sufis, practiced > tawassul, and followed a Shaykh. Moreover, enmity against Ash`aris, > Maturidis, and Sufis, is nifâq and enmity against the Umma of Islam as > most of the Ulema of Islam are thus described. > > 22- In at least five of his books5 he calls for the demolition of the > Green Dome of the Prophet's Mosque in al-Madina al-Munawwara and for > taking the Prophet's grave outside the Mosque. > > 23- He states: "I have found no evidence for the Prophet's - Allah bless > and greet him - hearing of the salaam of those who greet him at his grave" > and "I do not know from where Ibn Taymiyya took his claim6 that he - Allah > bless and greet him - hears the salaam from someone near." This and the > previous item are among his greater enormities and bear the unmistakable > signature of innovation and deviation.7 > > 24- He considers it an innovation to visit relatives, neighbors, or > friends on the day of `Eid and prohibits it.8 > > 25- He gave the fatwa that Muslims should exit Palestine en masse and > leave it to the Jews as it is part the Abode of War (dâr al-harb).9 > > 26- He advocates in his Salat al-Nabi - Allah bless and greet him -, the > formula "Peace and blessings upon the Prophet" instead of "upon you, O > Prophet" in the tashahhud in contradiction of the Four Sunni Schools, on > the basis of a hadith of Ibn Mas`ud whereby the Companions used the > indirect-speech formula after the passing of the Prophet - Allah bless and > greet him -. But the Prophet - Allah bless and greet him - himself > instructed them to pray exactly as he prayed saying: "Peace and blessings > upon you, O Prophet" without telling them to change it after his death, > nor did the major Companions (whose Sunna we were ordered to imitate > together with that of the Prophet - Allah bless and greet him -), such as > Abu Bakr and `Umar, teach the Companions and Successors otherwise! > > 27- He prohibits praying more than 11 rak`as in Tarawih prayers on the > grounds that the Prophet - Allah bless and greet him - never did and in > blatant rejection of his explicit command to follow the Sunna of the > well-guided Caliphs after him. > > 28- He declares that adding more to 11 supererogatory rak`as in the late > night prayer (tahajjud) is an innovation rather than an act of obedience > on the grounds that the Prophet - Allah bless and greet him - "never ever > prayed one hundred rak`as in his whole lifetime"10 although the Ulema > agree that there is no prescribed limit to something which the Prophet - > Allah bless and greet him - commanded without specifically quantifying it, > and he - Allah bless and greet him - said in three authentic narrations: > "Know that the best of your good deeds is prayer,"11 "Prayer is a > light,"12 and "The night prayer is in cycles of two [rak`as] and when one > of you fears the rising of the dawn, let him pray a single one."13 It is > also established in many authentic narrations collected by Imam `Abd > al-Hayy al-Lacknawi in the second part of his Iqamat al-Hujja `ala anna > al-Ikthar min al-Ta`abbudi Laysa bi Bid`a that the Companions and Salaf > prayed hundreds if not thousands of rak`as in every twenty-four hours! > > 29- He considers it an innovation to pray four rak`as between the two > adhâns of Jumu`a and before Salat, although it is authentically narrated > that "the Prophet - Allah bless and greet him - prayed four rak`as before > Jumu`a and four rak`as after it."14 > > 30- He declares it prohibited (harâm) and an innovation to lengthen the > beard over a fistful's length although there is no proof for such a claim > in the whole Law and none of the Ulema ever said it before him.15 > > 31- He gives free rein to his propensity to insult and vilify the Ulema of > the past as well as his contemporaries. As a result it is difficult to > wade through his writings without being affected by the nefarious spirit > that permeates them. For example, he considers previous editors and > commentators of al-Bukhari's al-Adab al-Mufrad ("Book of Manners"!) > "sinful," "unbearably ignorant," and even "liars" and "thieves." Of one he > says: "There are so many weak hadiths [in his choice]... that it is an > unislamic practice"; of another: "It is ignorance which must not be > tolerated"; of another: "Forgery and open lie... His edition is stolen > [from a previous one]."16 Such examples actually fill a book compiled by > Shaykh Hasan `Ali al-Saqqaf and titled Qamus Shata'im al-Albani wa > Alfazihi al-Munkara al-Lati Yatluquha `ala `Ulama' al-Umma ("Dictionary of > al-Albani's Insults and the Heinous Words He Uses Against the Scholars of > the Muslim Community"). > > 32- He revived Ibn Hazm's anti-madhhabî claim that differences can never > be a mercy in any case but are always a curse on the basis of the verse > (If it had been from other than Allah they would have found therein much > discrepancy( (4:82).17 Imam al-Nawawi long since refuted this view in his > commentary on Sahih Muslim where he said: "If something is a mercy, it is > not necessary for its opposite to be the opposite of mercy. No-one makes > this binding and no-one even says this, except an ignoramus or one who > affects ignorance." Similarly, al-Munawi said in Fayd al-Qadir: "This is a > contrivance that showed up on the part of some of those who have sickness > in their heart." > > 33- He expresses hatred for those who read Imam al-Busiri's masterpiece, > Qasidat al-Burda, and calls them cretins (mahâbîl),18 i.e. millions of > Muslims past and present including the likes of Imams Ibn Hajar > al-`Asqalani, al-Sakhawi, and al-Suyuti who all included it as required > reading in the Islamic curriculum.19 > > 34- He perpetuates lies if they detract from Ash`aris, such as his remark > that Imam Sayf al-Din al-Amidi did not pray,20 although Dr. Hasan > al-Shafi`i in his massive biography entitled al-Amidi wa Ara'uhu > al-Kalamiyya showed that the story that al-Amidi did not pray was a > forgery put into circulation during the campaign waged by Imam Ibn > al-Salah against him for teaching logic and philosophy in Damascus. > > 35- He perpetuates the false claim first made by Munir Agha the founder of > the Egyptian Salafiyya Press, that Imam Abu Muhammad al-Juwayni - the > father of Imam al-Haramayn - "repented" from Ash`ari doctrine and > supposedly authored a tract titled Risala fi Ithbat al-Istiwâ' wa > al-Fawqiyya ("Epistle on the Assertion of Establishment and Aboveness").21 > This spurious attribution continues to be promoted without verification - > for obvious reasons - by modern-day "Salafis" who adduce it to forward the > claim that al-Juwayni embraced anthropomorphist concepts. The Risala in > question is not mentioned in any of the bibliographical and biographical > sources nor does al-Dhahabi cite it in his encyclopedia of > anthropomorphist views entitled al-`Uluw. More conclusively, it is written > in modern argumentative style and reflects typically contemporary > anthropomorphist obsessions. > > 36- He derides the fuqahâ' of the Umma for accepting - in their massive > majority - the hadith of Mu`adh ibn Jabal on ijtihâd as authentic then > rejects the definition of knowledge (`ilm) in Islam as pertaining to fiqh > but claims that it pertains only to hadith,22 although the Ulema of the > Salaf explicitly said that a hadith master without fiqh is a misguided > innovator! And he defines the `âlim as "meaning, of course, the `Salafi' > `âlim, not the `Khalafi [late Egyptian Shaykh] Ghazali'!"23 Al-Qurtubi > said: "One of the knowers of Allah said: A certain group that has not yet > come up in our time but shall show up at the end of time, will curse the > scholars and insult the jurists."24 > > > NOTES > > 1In his commentary on al-Mundhiri's Mukhtasar Sahih Muslim, 3rd ed. > (Beirut: al-Maktab al-Islami, 1977, p. 548). This phrase was removed from > later editions. > > 2Fatawa (p. 522-523) and Mukhtasar al-`Uluw (p. 23f.). > > 3Fatawa (p. 523). > > 4Narrated from `Iyad by Ibn Abi Shayba and al-Hakim who said it is sahîh > by Muslim's criterion, and by al-Tabarani with a sound chain as stated by > al-Haythami. > > 5Ahkam al-Jana'iz wa Bida`uha, Talkhis Ahkam al-Jana'iz, Tahdhir al-Sajid, > Hijjat al-Nabi, and Manasik al-Hajj wa al-`Umra. > > 6In Majmu`a al-Fatawa (27:384). > > 7In his notes on Nu`man al-Alusi's al-Ayat al-Bayyinat (p. 80) and his > Silsila Da`ifa (#203). > > 8Fatawa (p. 61-63). > > 9Fatawa (p. 18). > > 10Fatawa (p. 315-316). > > 11Narrated as part of a longer hadith from Thawban with sound chains by > Ibn Majah and Ahmad. Malik cites it in his Muwatta'. > > 12Part of a longer hadith narrated from Abu Malik al-Ash`ari (Ka`b ibn > `Asim) by Muslim, al-Tirmidhi (hasan sahîh), al-Nasa'i, Ibn Majah, Ahmad, > and al-Darimi. > > 13Narrated from Ibn `Umar in the Nine Books. > > 14With a fair chain from `Ali and Ibn `Abbas as stated by al-`Iraqi in > Tarh al-Tathrib (3:42), Ibn Hajar in Talkhis al-Habir (2:74), and > al-Tahanawi in I`la' al-Sunan (7:9). > > 15Fatawa (p. 53). > > 16Sahih al-Adab al-Mufrad (Introduction, p. 15, 20, 26). > > 17Al-Silsila al-Da`ifa (1:76 #57). > > 18Introduction to al-San`ani's Raf` al-Astar (p. 24-25). > > 19Cf. al-Suyuti, Husn al-Muhadara (Cairo 1293 ed. 1:260) and al-Sakhawi, > in A.J. Arberry, Sakhawiana: A Study Based on the Chester Beatty Ms. Arab. > 773 (London: Emery Walker Ltd., 1951, p. 5-9). > > 20In his notes to Nu`man al-Alusi's al-Ayat al-Bayyinat (p. 88). > > 21Mukhtasar al-`Uluw (p. 277). > > 22In his notes on al-Qasimi's al-Mash `ala al-Jawrabayn (p. 38). On the > hadith of Mu`adh see our May 1999 post titled, "[4] Probativeness of the > Sunna" and Note 5 in that post. > > 23Tahrim Alat al-Tarab (p. 160). > > 24Al-Qurtubi, Tafsir (7:191). > > > Wal-'Aqibatu lil-Muttaqin. > > > GF Haddad > [EMAIL PROTECTED] > > ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~ ( Melanggan ? To : [EMAIL PROTECTED] pada body : SUBSCRIBE HIZB) ( Berhenti ? To : [EMAIL PROTECTED] pada body: UNSUBSCRIBE HIZB) ( Segala pendapat yang dikemukakan tidak menggambarkan ) ( pandangan rasmi & bukan tanggungjawab HIZBI-Net ) ( Bermasalah? Sila hubungi [EMAIL PROTECTED] ) ~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~~ Pengirim: "Osman" <[EMAIL PROTECTED]>