Wednesday, December 26, 2012

ILMU TENAGA DALAM DALAM PERSPEKTIF ISLAM

(Translated from Malay)

ILMU TENAGA DALAM DALAM PERSPEKTIF ISLAM




Knowledge Energy in Islamic Perspective
Al ft. DR. Muhammad Nur Ihsan

Alhamdulillah , all praise belongs only sharp  the Almighty and Glorious  who has executed and meridhoinya Islam as the true religion. Sholawat and peace may tercurahkan to Rosululloh  sallallaahu 'alaihi wa sallam  Rosul sent with the guidance (beneficial knowledge) and the religion of truth (good sholeh). He sallallaahu 'alaihi wa sallam  have conveyed properly, fulfill the trust and strive in the way nosed  Ta'ala  until he bequeath to his straight path again bright like the sun at noon. It is not out of the way except for the perverse and wretched.  ba'du Amma .

Lately thrives various groups that teach energy science. The story tells that the teachers have raised the techniques or develop supernatural energy in the human body. Different community in assessing and fits menghukuminya background and understanding of their education. Actually the Islamic view of knowledge and study law?

Before answering the first question on the purpose of clarity in the energy of knowledge and secrets contained therein.

DEFINITION OF ENERGY IN

From various references can be concluded that they mean by knowledge is power in the study of how to generate power / energy in the ( inner power ) in certain ways, among others: breathing techniques accompanied by certain stances and by means of meditation ( meditation ). [1]

And from the testimony of some former practitioners who have left the force in the academic circle and back to the Sunnah explains that in his scholarship and knowledge of energy in metaphysics there are many trees and Shirk error, among others:

By studying the energy in the (metaphysical knowledge) one can "be holy" by channeling his energy into a specific body part.

With the strength of jutsu function can defeat the enemy from a distance.

While training in the application of energy awareness exercises, a student may be required to emotional / angry in attack training.

On energy knowledge, taught to be shaman / Paranormal. Among the forms of quackery found in this knowledge is the technique of making someone fall in love, knowledge santet (make people sick), healing techniques, detect missing items, learn techniques of the past and the future and learn techniques in the hearts of others.

In knowledge there is power in the technique of "filling" of living things or inanimate objects for a variety of needs.

In knowledge there is power in a keynote presentation technique thing on / off from danger.

In knowledge there is power in technique expel jinn attacker.

This is some error and deviation in energy sciences and metaphysical knowledge. [2]

MUSLIM VIEWS ON ENERGY IN

Before explaining the Islamic view on this knowledge, know that Islam is perfect in all aspects, either from the knowledge and worship.

Anime  Ta'ala  says:  "On this day (day arofah year 9 H) have I perfected for you your religion and I complete My favors on you, and I meridhoi Islam as your religion." (Surat al-Maidah [5]: 3) .

Rosululloh  sallallaahu 'alaihi wa sallam  sent sharp  Ta'ala  bringing beneficial knowledge and charity sholih as sharp word of  the Almighty :

"He (sharp) who sent His Rosul with (lead) guidance and the true religion."  (Surat at-Tawbah [9]: 33, al-Fath [48]: 28, and ash-Shof [61]: 9)

Imam Ibn Kathir  rahimahullaah  said: " Indications  are that he be brought to the true news, true faith and  beneficial knowledge . The meaning of  true religion  is vain sholih the true and beneficial in this world and the hereafter. "( Tafsir Ibn Kathir  : 2/425, cet. Dar al-Fikr).

So in Islam has found an explanation of beneficial knowledge that leads one to a sharp keridhoan  Ta'ala  and create Securiy inner and inner peace and salvation of the world and the hereafter. Also an explanation of the usefulness of knowledge that will harm humans and the prohibition of the study.

As for beneficial knowledge is  knowledge that is based on the Qur'an and Sunnah and understood in accordance with the understanding salafus sholih best generation of this ummah .

That truth beneficial knowledge that a Muslim should earnestly learn and understand. Then all the knowledge around the principles contrary to the above then it is knowledge that is not beneficial and are forbidden to study it. That will damage and impact negatively on the students and others, such as witchcraft, black magic, mysticism etc.

As for the Islamic view of knowledge and the semisalnya energy, can be summed up globally and in detail.

CRITICAL IN GLOBAL KNOWLEDGE OF ENERGY IN

First  : Knowledge is power in that kind of knowledge innovation and there is no track of the Qur'an and Sunnah Rosulullah  sallallaahu 'alaihi wa sallam  never taught to his companions. But then it takes strength to preach. While during the reign of Rashidun Rosyidin full of jihad activity.

They never taught such knowledge to the troops. If the energy in that kind of knowledge is knowledge that is beneficial for the soul and destroying enemy defenses from a distance, would have taught Rosulullah  sallallaahu 'alaihi wa sallam  and his companions to be passed by the companions of the succeeding generation. But it never happened at all, thus it is clear falsehood and error knowledge.

Rosulullah  sallallaahu 'alaihi wa sallam  said:

"Those who create something new in this religion that does not exist (track) from him then he left." In another narration: "Those who do not have a practice track of our orders then it left."  (Narrated by Muslim Bukhori and )

Second  : Knowledge comes from outside Islam. Energy or  krachtologi  arranged from said  krachtos  which means energy and  logos  meaning knowledge. It is already known by the ancient Egyptians in 4000 BC. From Egypt, krachtologi grow into Babylon, Greek, Roman and Persian.

In this kind of energy Persia named  Dacht . In  Dahtayana  Bukht mentioned that in the last quarter and Persia, renowned science of war named  dahtuz , that tore down the enemy from a distance.

The Persian nobles trained a gymnastics done at midnight so they have the energy Daht. Then knowledge continues to expand to become a concept to raise energy with breathing techniques accompanied by certain stances. [3]

This strengthens the above statement, that this knowledge is knowledge innovation and usefulness of the Islamic religion. If knowledge is certainly sharp enabled  Ta'ala  will explain to him the fact Rosul and benefits. Moreover, knowledge is already known to the ancient Egyptians thousands of years BC and before dispatch Rosul  'alaihis salaam



Thus we know that falsehood and lies have done some universities in the homeland of energy by naming their teaching with islamic names such as: Flower of Islam, al-Barokah, al-Ikhlas, Hikmatul Faith, PIH Silahul believers, etc.. This is a real scam, because never in the history of that teacher-training colleges became flowers for Islam, adding blessing and create a true sincerity and faith of students. Even a proven fact that the entire teaching force in the means and facilities to spread error, Shirk, magic, mystical.

Third  : In knowledge there is power in disbelief and Shirk tree very much, as it was mentioned on a global basis.

Fourth  : Some negative impact is the loss of knowledge in the energy trusts in their students a sense of the sharp  Ta'ala . Because they felt it had a remarkable immunity and strength that can knock down enemies from a distance, until he felt did not need help anyone.

Islam teaches that all things happen only with the permission of sharp, so sharp it trust to the Almighty  and ask Him for help to get good security, and reject all forms of evil and misfortune.

Fifth: Some rules are used to generate energy in is meditation that is meditation or semedi. This is a method that is not bid'ah landasanya from the Qur'an and Sunnah. Even meditation is a component of many religions, and has been practiced since time immemorial, known in Sanskrit language with ( Dhyana ). Meditation in one stream of Mahayana Buddhism known by the term (zen). This is a joint activity between the lead consciousness to  Samadi . [4]

The point is that the activity of contemplation which strives to unite the soul with God, known in the world of  Sufism  with the term ( Ittihaad ) that is sharp  Ta'ala  united with the creatures. Glory be sharp from the conviction that this blasphemy. No doubt that the concept and this teaching as contrary to the beliefs Islamiyah.

That is the source of recruitment meditation as taught by science teachers in the growing energy today. This will create a negative impact for students that could lead to faults, error Shirk and mystical practices.

As for meditation or  contemplation  that ruler is  reflective  of the sharp creation is sharp signs  Ta'ala  and His greatness. This will motivate one to glorify sharp  Ta'ala  and execute His commands and leave all that is forbidden by religion.

Such meditation is one of the main factors to add faith to sharp  Ta'ala  meditation likewise motivates someone to always self introspection and back to sharp with full humility and exaltation of the Almighty.

Sixth:  In reality that people - people who join the teaching force is people - people are far from a true understanding of the reality of Islam and monotheism. If knowledge is power in the knowledge that is beneficial course people - who hold fast to the Quran and Sunnah is loyal to the people who will be leading the line is studied. The reason religion commands us to learn beneficial knowledge.

CRITICAL in detail AGAINST THE KNOWLEDGE OF ENERGY

First: Studying the energy in making a can be magical.

Techniques become resistant taught in college is the extreme energy and innovation that has never taught Rosululloh  sallallaahu 'alaihi wa sallam  and never practiced the best generation of this ummah.

If knowledge is the knowledge that true immunity and allowed course Rosululloh  sallallaahu 'alaihi wa sallam and his companions who first learn and use it in battle. However Rosululloh  sallallaahu 'alaihi wa sallam  wounded in the battle of Uhud, and many friends killed in battle.

It is clear to us that the immunity is not a virtue and glory, but is a falsehood which is inseparable from the role of the devil in the pervert guardian.

Consequently been down in a history of tanks possessed knowledge of al-Harits Dimasyqi ad that appeared in Syria during the reign of Abdul Malik bin Marwan, and declare himself as a prophet. The demons gave up a wind shackle on his feet, making his body become immune to a sharp weapon, making marble stone seconds hymn touched his hand, and he saw a group of men on foot and on horseback flying in the air and said it was an angel when jin .

When the Muslims were successful capture al-Harits ad-Dimasygi to be killed, one menikamkan spear into his body, but did not catch fire (have knowledge invincible). Then 'Abdul Malik bin Marwan said to those who pierced him that: "That is because you did not mention the name nosed  Ta'ala  when pierced. "Then he tried again pierced by first reading  bismillah  and turns tewaslah it for awhile. ( Majmoo 'Fatawa , Muslim Syaikhul, 11/285)

Syaikhul Islam Ibn Taymiyyah  may Allaah  narrated above comment: "This description is accompanied those demons. The demons will leave them when read alongside them what verse oust him as chair. "

Second: Beat the enemy from a distance .

If such a technique is useful and may of course be done by Rosululloh  sallallaahu 'alaihi wa sallam  and his companions in the face of an enemy in war and jihad in the way of sharp  Ta'ala

Third: Practical application of energy awareness exercises, a student may be required to emotional / angry.

A Muslim is also required to leave the vile and reprehensible behavior, such as hate, revenge, emotional / angry, etc..

Contrast to the case with college teaching energy, one can be taught emotional and angry. It is certainly contrary to the instruction of the Holy Prophet bequeathed to keep a patient and not get angry. Reason and emotion is the key source of evil, as noted by Rosululloh  sallallaahu 'alaihi wa sallam :

" From Abu Huroiroh radi 'anhu said: "The one said to the Prophet sallallaahu' alaihi wa sallam:" Give me the will, he sallallaahu 'alaihi wa sallam said:' You do not get angry. "He repeated several times:" Do not become angry. " (Narrated by Bukhori, no.6116).

Imam Ibn Rojab  rahimahullaah  said: "This hadith shows that indeed emotional / anger is the source of all evil and abstain from it is the source of all goodness." ( Jaami 'Uloom wal Hikam , 1/362).

In another hadith explained that anger or emotion came from the devil, as noted by Rosululloh sallallaahu 'alaihi wa sallam  "Verily anger or emotion is (derived) from the devil, and the devil indeed made ​​from fire, and fire can only be extinguished with water, then when any of you angry then berwudhulah. "

And in another hadith explained that:  "Verily, Satan flows in the human body as blood flow."  (Narrated Bukhori)

Chances are this is the secret, why teachers teach how energy in an emotional or angry when he can strike the opponent, because the college teaching is the result of the devil whispers. And the anger will quickly demon can control someone, because it flows in the human body like blood flow. Thus it will be able to influence the opponent and master thanks to the help khodamnya (demon).

This is reinforced by the statement of the practitioners of energy in that moment fully functional and perfect if your opponent emotions. So not because the enemy energy energy in emotional state can be subdued with certain stances function, but that's jutsu khodam directly penetrate into the body of his opponent in the emotional state of his brain to his opponent could lead us permainkan the moment function of energy in / knowledge of metaphysics . "[5]

Fourth: Teaching science in mengajaran force a person to become shamans / paranormal

It can be seen from the practice, in which they make someone fall in love, make people sick (santet), healing from disease with certain stances, predicting the missing items or evil spirits, predicting the past and predict the future and in the hearts of people.

All of the above practices are prohibited by Islamic shari'ah, because knowledge is power in the teachings of demons trying to herd people out of religion to fall into sin. The end result of such an act is not out of the two alternatives: disbelief or a grievous sin.

Make a fall in love

This kind of magic in Arabic termed the  al-'athfu  ie make someone love to others. In other terms referred to  at-tiwalah  that is something that is made ​​to make love to her husband's wife or vice versa. (See  Fath Majid , p. 123)

This is an act of shirk, as noted by Rosululloh  sallallaahu 'alaihi wa sallam

"Indeed ruqyah (with mantra quack), save and tiwalah (magic mahabbah / pellet) is shirk."  (Narrated by Ahmad, Abu Dawud)

Tiwalah dihukumi as idolatry because used for the good and reject evil with other sharp-edged  Ta'ala . (See  Fath Majid , p. 124)

So what is to be taught in the science of energy in specific ways to make someone fall in love or hate, including one of a kind magic mahabbah ie  al 'athf  and  tiwalah  as referred to in the above hadith.

Knowledge santet (make people sick)

It is there in the world of science and knowledge metaphysical energy in the manner and form of all kinds. This method is known by the people who join the teaching of knowledge. Regardless of how the medium used, keep the illegal act aimed at hurting other people for and belong to the magic is forbidden by religion.

Imron bin Hushain said: "Rosululloh  sallallaahu 'alaihi wa sallam  said:  'Not including those who we do or ask tathayyur (determining bad luck based on the signs of things, birds, etc.), the person seeking to predict or forecast, people  who bewitch or ask disihirkan  and he came to forecasters and allow what is said, then surely he had disbelieve the revelations revealed to Muhammad "(Narrated by ath-Thobaroni in  al-Ausath , al-Mundziri said Sanad Thobaroni ath-hasan . Narrated by al-Bazzaar also, with sanadjayyid)

Magic will not materialize except with the help of the devil and submit to her and do things that are prohibited by religion.

Healing from a variety of physical ailments, psychological & ghoib

In the knowledge taught energy healing techniques from various diseases by using functions specific stances. And no doubt that this kind of technique is a heresy contrary to the shari'ah, especially in psychic healing and the ghoib.

Religion commands us to berobat with treatment that disyari'atkan and clean from Shirk elements and everything that is illegal, because the sharp  Ta'ala  does not make healing this nation from illegal things.

Rosululloh  sallallaahu 'alaihi wa sallam , said:

"O servant nosed, berobatlah, indeed sharp but not lower down with penyembuahan disease (medicine), except for one disease, they ask: what is it? He replied: that senility. "  (Narrated by Ahmad).

He  sallallaahu 'alaihi wa sallam  also said:

"It is not sharp but lower down disease with healing (medicine)."





Rosululloh  sallallaahu 'alaihi wa sallam  also prohibits the illegal berobat, as narrated by Abu ad-Dardaa ', he  sallallaahu 'alaihi wa sallam  said:

"Berobatlah, and not with the illegal berobat."  (Narrated by Abu Dawood with sanad Hasan, 3874)

Anime  Ta'ala  has revealed a very potent medicine for all diseases, whether physical or psychological, ie the Qur'an. However, many Muslims can not be good to use and exploit them, accompanied by a true confidence. Anime  Ta'ala  says:

"And We have sent down the Quran which is a healing and a rohmat for the believers and the Qur'an that does not add to the dholim other losses." (Surat al-Isro '[171]: 82)

"O mankind, indeed has come to you from Robbmu and cure for these diseases (that is) in the chest (heart) and a guidance and mercy for the believers. " (Surah Yunus [io]: 57)

Imam Ibn Qoyyim  rahimahullaah  said: "The Qur'an is the perfect cure from all over heart disease (psychological), physical and diseases (that is) in the world and the hereafter. And each member shall (can) and be able to adjust to using it as a healing. And when the pain medication can do well with the Qur'an and put it on the disease with (full) honesty and faith, reception is perfect, unbreakable confidence and complete terms and conditions, then none will be able to combat this disease for ever.

And how might be able to fight the disease word Robb (who created) the earth and the sky in case if it comes down to the mountains would be destroyed or (down) to the earth would be cut to pieces. None of liver disease (psychological) and physical except in the Qur'an there is a way (way) to find a cure and the cause and (how) to (do) preventive thereof, (course) for those who are given to understand by the sharp  Ta 'style  about his book .... As to (prescription) healing (disease) heart (psychic) ​​then the Qur'an has narrated in detail and mention (also) the causes of disease and (way) mengobatinya. Anime  Ta'ala  says:

"Is it not enough (for) them that We have sent down to you the Qur'an, which was read to them."  (Surat al-Ankabut [291: 51)

And whoever can not be cured by the Qur'an then nosed  Ta'ala  will not cure it, and whoever is not enough for him so sharp Qur'an  Almighty  will not give him sufficiency. "(Zadul Ma'ad, 4 / 322)

The author invites us to read and meditate upon the words of Imam Ibn Qoyyim  Allaah  , above.

Hopefully it motivates us to read the Quran, contemplate and understand it, so that it becomes a life illuminated and medicine healer of all diseases of the soul (psychic) ​​and physical.

Unfortunately, the majority of the Muslims now turned away from the Quran, not reading and contemplation. They also left the Sunnah. Finally Satan whispered to them in order to find an alternative to the Qur'an to overcome problematic life and healing the diseases that they feel. The trick is to do quackery therapies and techniques in energy science, which makes them trapped in the network devil has always tried to lead people to the disbelief and Shirk, whether it is realized or not.  Na'uzubillah zalik min .

Predict the missing items or delicate creatures.

The way this is usually done by a practitioner of energy knowledge by training indranya be sensitive or with his hand to be sensitive to be able to  'meradar'  location of the lost or delicate creatures. [6]

There is no doubt that the way to detect missing items such as this there is no difference in subtansi by quackery ( kahanah ) and predictor ( 'arrofah ). Reasons including admitted knowledge of things missing. Though the practical knowledge of energy in disobeying it.

Shamanism and divination practices were prohibited by Rosululloh  sallallaahu 'alaihi wa sallam  with a hard ban, as in his saying:

"Those who come to a soothsayer and inquire about something then allow it, then it is not acceptable shalatnya 4o days. "  (Narrated by Muslim from most of the wife of the Prophet sallallaahu 'alaihi wa sallam )

Rosululloh  sallallaahu 'alaihi wa sallam  also said:  "Those who come to quack (predictor) and allow what he said, so it has defaulted (kufr) with what the Prophet sallallaahu 'alaihi wa sallam."  (Narrated by Abu Dawud)



If the threat of the soothsayer come and allow His word is not acceptable sholatnya forty days and disbelief of what the Prophet  sallallaahu 'alaihi wa sallam  thus how people learn and teach it to others? Of course the threat and greater sins.

Knowledge of energy in learning techniques to know the past and the future.

No one can know ghoib things of the past or future except nosed  Ta'ala  , as saying:

"Say, there is none in the heavens and the earth knows except ghoib things sharp."  (Surat an-ants [271:65)

Innumerable verses explaining that knowing the specificity sharp ghoib  Ta'ala even Rosululloh  sallallaahu 'alaihi wa sallam  as messengers sharp  Ta'ala  knows no ghoib unless something is revealed. If it is discovered that will certainly privy ghoib fate would happen and she would anticipate. Anime  Ta'ala  :

"Say: 'I have no power over benefit or harm to myself and not (also) rejected unless required kemadhorotan sharp. And if I know what ghoib, I should have abundance of all good, and evil will not be overwritten, and I am but a warner, and a bringer of glad tidings to those who believe. "  (Surat al-A'rof [71 : 188)

Rosululloh  sallallaahu 'alaihi wa sallam  said:  "The key thing is there are five ghoib, none knows them but sharp slim  Nobody knows (fate) what other content in sharp Ta'ala, no one knows what will happen tomorrow besides sharp Ta'ala no one knows (for sure) when it will rain but sharp slim no one knows in what land he will die besides sharp slim and none know when the Day of Judgment except the occurrence of sharp Ta'ala "  (Narrated Bukhori)

So no doubt lie practitioners and students of knowledge who say that energy in their meditation techniques and knowledge wear  clairvoyance  can know the future and the past, it was nothing but whispers of Satan and error.

On Knowledge of energy in techniques taught to know the hearts of others.

No doubt that this is one form of shamanism and magic that outlawed religion, because the hearts of others is a matter ghoib which nobody knows except nosed  Ta'ala , as saying:

"He knows (point of view) the treacherous eyes and what the hearts conceal."  (Surat Ghofir [401:19)

"Indeed nosed knows that hidden in the heavens and the earth, He is aware of all hearts."  (Surah Fatir [35]: 34)

In a hadith of Ibn Shayyad a paranormal issued as Antichrist and can know the hidden things and the contents of one's heart, as narrated by Abdulloh bin Umar  radi 'anhu , Rosululloh  sallallaahu 'alaihi wa sallam , said:

"I'm hiding something for you." He said, "a trick." (Ie deduction from Dukhan said smoke) Rosululloh sallallaahu 'alaihi wa sallam  said:

"Go with shame, and you will not go beyond your means."  (Narrated by Bukhori and Muslim)

But the Ibnu Shayyad could not guess what was hidden by the Prophet  sallallaahu 'alaihi wa sallam said except only (a trick) as paranormal habits get whispers from the devil.

Even the Prophet  sallallaahu 'alaihi wa sallam  condemn and denigrate. This suggests that those who seek to know the hidden things and the contents of one's heart, nothing but a liar who follow the Antichrist and Satan.

FIFTH:

ENERGY IN COMPLETE TECHNIQUE taught THING THING ALIVE OR DEAD FOR VARIOUS NEEDS

This is not the last pagan tradition of magic. This is one form of Shirk practices that reduce or even cancel one monotheism. The purpose of the filling is to be economical, compassion, care, integrity, etc.. This practice Islam as dihukumi by ascribing as saying Rosululloh  sallallaahu 'alaihi wa sallam :

"Whoever it was did suspend save shirk."  (Narrated by Imam Ahmad, al-Hakim and Abu Ya'la)

If inanimate objects or living creatures used as amulets were filled with confidence that it is the cause of the good and reject madhorot, then this is minor shirk is a major sin. However, when perpetrators believe that the thing in itself able to give good and reject madhorot, then this is a great shirk the issue one of Islam.

Some energy guru in 'fill' the students by 'energi'nya and other sciences, it has been making disciples as "life-saving". This will adversely affect the students because it will always depend on himself and forget to help nosed  Ta'ala  and

Tawakkalnya feel lost or thinned to the Almighty. That's because it was felt a talisman that will save him from all harm and evil. This is the confidence that polytheism. Anime  Ta'ala will not execute people live like this, life would never be tranquil and peaceful as saying Rosululloh  sallallaahu 'alaihi wa sallam :

"He hung (wear) will not save then nosed executing (ie, will not save him from disaster) and he hung tumbal (an amulet to calm feelings) He will not let it live at peace." (Narrated by Imam Ahmad)



Purpose it will only get what is contrary to the desire and purpose.

SIXTH:

THERE AT THE TECHNICAL KNOWLEDGE ENERGY keynote presentation ALIVE OR DEAD THING OF ALL HAZARDS, AND TECHNIQUES FOR JIN REBUKE

Undoubtedly, this technique against disyari'atkan way to take care of yourself and banish all evil genie. Techniques taught in the science of energy is one form of shamanism and sorcery practices outlawed religion.

A believer believes that no one can memadhorotkannya except what has been sharp  Ta'ala  will override it. Until it always seeks protection from sharp  Ta'ala  and put their trust in Him. He is the reason Dzat that could save him from many dangers. This is a consequence of monotheism and faith embedded in his heart.

Therefore, it is enough to read the Dhikr Dhikr-disyari'atkan to face dangers to expel jinn. As the prayer taught by Rosululloh  sallallaahu 'alaihi wa sallam  following:

"He stopped at a place and he said:  A'uudzu bi maa kalimaatillahi attaammaati min syarri khalaq '  (I seek refuge with sharp words of a perfect From the evil of His creation), then there is not anything that hurts until it goes from place "  (Narrated by Muslim)

Whereas for the evict jin enough for him to read Dhikr morning afternoon especially Kursi verse, as contained in the hadith narrated by Abu shohih Huroiroh  radi 'anhu that demons teach do 'a follows:

"When you go to sleep read verse chairs, sharp will always take care of you and the devil will not mendekatimu until the morning." So the Prophet sallallaahu 'alaihi wa sallam said: "It was honestly (said) unto you, while he is a liar (big) are devils . "  (Narrated Bukhori)

Such is the way syar'i fortify themselves from all harm and to expel the jinn. As for the techniques taught in teacher knowledge is power in ways that are prohibited by religious heresy. Track energy knowledge in no other is the devil whispered to the guardian.

Thus some misguidance and Shirk found in energy science and the like. From the above expression we can understand how big a role the devil in human astray from the right path. Also it can be concluded that  the energy studied is illegal  because it is not beneficial in this world and in the hereafter, but it is the way the devil in human plunged into disbelief and Shirk variety that can make a person out of Islam.

Hopefully this simple study useful for writers and readers. Nosed writer may pray  Almighty  always guides us to the truth and give us the strength to follow and practice. Hopefully nosed  the Almighty and Glorious  show us falsehood as falsehood, and the strength to leave.  Amiin . []



Al FURQON Magazine








Monday, November 26, 2012

Pentjak Silat's 9 Deadliest Weapons


Pentjak’s Silat’s 9 Deadliest Weapons
Suryadi “Eddie” Jafri is one of the best-known instructors of the Indonesian martial art pentjak silat (also spelled pencak silat).Pentjak refers to the fighting movements, while silat means a “spiritual way.” Jafri’s style of pentjak silat, pera taki sendo, is a close-combat system using empty-hand techniques as well as traditional weapons. His system has combined some elements of Philippine arnis styles, as well as several classical styles of Javanese, Sumatran and Borneo silat.

Indonesian Martial Arts History

The Indonesian archipelago is made up of 13,677 islands, the best known of which are Java, Sumatra, South Borneo, West Irian (New Guinea) and Bali. While Bali has a unique Hindu-Buddhist culture, the rest of the islands are Muslim, a result of proselytism and military incursions between A.D. 1275 and 1520, Islam having first been introduced by merchants from India and Persia.
The two major kingdoms prior to the Muslim takeover were the Sriwijaya Empire, beginning in the fifth century with its capital in Jambi (South Sumatra), and the Majapahit Empire, which began in the 13th century with its capital in Java. The Majapahit Empire extended all the way to the southern Philippines, where an interchange of martial arts occurred as the Filipinos adopted the kris (Indonesian dagger) and Malay-style fighting arts before integrating the rapier and dagger techniques of Spanish conquerors.
In the 15th century, European colonial powers turned their eyes to the “East Indies,” which they saw as the “Spice Islands” because of their natural supplies of clove and nutmeg. In 1596 the Dutch, under the command of Cornelis de Houtman, solidified their hold on the islands, forcing out Portugal and the other European colonialist traders. Eventually the Dutch monopolized the spice trade, setting up the East Indian Company, Verenigde Oostindische Compagnie.
Indonesian patriots fought the company as best they could, using silat’s traditional weapons against Dutch firepower. Needless to say, firearms ownership was forbidden to native Indonesians, and even metal, from which edged weapons could be made, was restricted. The martial arts techniques had to be taught in secret.

Pentjak’s Silat’s Development

The original system of pentjak silat dates back 4,000 years, and the first moves copied the strikes of animals such as monkeys, tigers and snakes. It provided self-defense techniques against wild animals, bandits, madmen and foreign invaders. Its principal weapons were the staff and various bladed tools.
By the time of the Dutch conquest, Indonesian martial arts had already developed into complete systems. Except for primitive decapitating moves practiced withmandau jungle knives by the Dyak tribes of Borneo, virtually all Indonesian styles had developed martial arts techniques for various weapons. The blade was emphasized over the empty hand or blunt instruments. Even today, there are more knife and sword designs in Indonesia than any other place in the world.
The traditional styles were adapted to modern combat first against the Dutch and later the Japanese. The objective was to infiltrate so close to the enemy that he could not use his rifle. During the early days of the Dutch conquest, this meant working against a single-shot musket, the objective being to avoid the first shot and then the bayonet. The Atjehnese of Sumatra developed a kicking style whereby the unique rentjong knife was held between the toes to compensate for the superior length of the rifle’s bayonet. The bayonet could be parried with either agolok or another field knife, then the rentjong was kicked into the groin. Such frontal combat could be suicidal against the Japanese in World War II, who were armed with modern repeating weapons, so Indonesians later emphasized subterfuge and assassination techniques. The night attack, stalking of sentries and stragglers, and poisoning of officials became tactics of choice. Even today, poisoning is taught at the higher levels of silat for use against one’s most dangerous enemies.
Suryadi “Eddie” Jafri teaches Philippine stick techniques to his students because Indonesian arts do not give the stick special emphasis. Police officers and those who need nonlethal self-defense techniques can use silat’s techniques to good effect.
Suryadi “Eddie” Jafri also teaches silat empty-hand techniques, although most of his students are not expected to strike banana trees with punches and kicks as he had to in his early training in Sumatra. Currently, most of his teaching is devoted to the Indonesian blade, the core of the old styles. The following are the silat weapons that he considers the nine deadliest.

Pentjak’s Silat’s Deadliest Blades: The Kris

The kris (also spelled keris) is the national weapon of Indonesia and the oldest distinctive weapon in that culture. It is found throughout the archipelago, as well as in Malaysia and the Philippines. It was the tool of ancient heroes and kings, becoming a symbol of both courage and beauty. Sultans had elaborate versions of the kris made for them by famous bladesmiths.
Kris blades are hammer-welded of special iron, even meteoric iron. According to legend, Empu Ramadi around A.D. 230 made the first kris. Early krises were leaf-shaped and were called pasopati, paso or pisau, meaning knife, and pati, meaning deadly. Antique krises are kept as heirlooms or votive objects, and some are said to possess magic power.
The curved blade appeared around A.D. 329. The number of curves is always odd, and the correct number for a particular owner is based on a thumb-beside-thumb measuring ritual accompanied by “lucky” incantations. The wavy blade or sarpa lumaku (walking serpent) was perfected and began to decline in the 15th century, the last period of “magic” krises.
The pamor (Damascus) blade-welding technique also began to die out after the Majapahit era. Hammer-welding three metal bars containing nickel iron and meteoric iron created the distinctive patterns. This allowed varying degrees of hardness in the blade, combining sharpness with shatter resistance. Rust and even poison were sometimes added to make the blade deadlier.
Each part of the kris blade has a name, as do the handle and sheath. The blade is attached to the handle by a short tang, which is not much of a disadvantage in a weapon used primarily for thrusting.

Pentjak’s Silat’s Deadliest Blades: The Kujang and Rentjong

According to tradition, the kujang, with its curved blade, was the weapon of West Javanese kings. It is said to take its shape from the antler of a deer. Many Indonesians believe it has mystical power and can bring good luck.
The L-shaped rentjong (or rencong) has a 3-to-10 inch blade made of white iron or yellow metal, with a sheath of buffalo horn, ivory or exotic wood. The pistol-like grip allows powerful one- or two-handed blows as well as the kick-thrust. Because Atjehnese are usually barefoot, developing the necessary foot strength and suppleness for kick-thrusts was not as difficult as it sounds. Boys would practice walking or running with sticks held in their toes until they could easily maneuver the rentjong. The blade was carried upward between the first two toes, and the handle curled under the others.
Some rentjongs were not even sharpened because they were designed for stabbing. Sometimes it was left impaled in the victim’s belly or groin, held by the barbs at the base of the blade. When used with two hands for a rib strike, the handle could be turned like a coffee grinder to produce a more destructive wound.

Pentjak’s Silat’s Deadliest Blades: The Golok and Pisau Bilati

All Indonesian silat masters use the golok, especially in West Java. The blade length of this bolo-style weapon is usually between 12 and 24 inches. They are sometimes coated with scorpion or cobra venom to increase lethality. Golok practitioners begin training by strengthening their wrists and hands. They do this by swinging sand-filled bottles between the thumb and forefinger. When they move on to the golok, they first practice techniques against banana trees or bamboo stalks. As a jungle knife, the golok is unequaled. Even the British military issues its own version of the golok since its commando operations in Malaya (1948-60) and Borneo (1965-66).
The pisau bilati is the universal kitchen utility knife in Indonesia. With a blade length of 7 inches or less, it is legally sold in any open-air market. It is carried everywhere by street vendors, fruit sellers, meat cutters, etc. It is the knife most likely to be available when a fight breaks out. Because of its ubiquity, most silat masters use it as one of the training knives.

Pentjak’s Silat’s Deadliest Blades: Mandau and Badik

The Mandau comes from South Borneo, the land of the Dyaks. The mandau is a jungle knife as well as the traditional headhunting sword. The handle is usually decorated with goat hair or human hair. The mandau may be used in combination with a shield, and the blade may be coated with poison for special occasions. While headhunting is supposedly no longer part of the Dyaks’ animistic religion, there is no doubt that the mandau is still capable of deadly battle.
The badik comes from Celebes and is a weapon for infighting. Its blade is usually 5 to 7 inches in length. The Bugio people of South Celebes are most noted for using it. The Bugio fighting style emphasizes quick and fatal strikes to the heart, stomach or kidneys. They practice by tying a sash around the waists of two fighters so that each must sidestep to avoid the stomach thrust of the other. In combat, the badik blade is sometimes poisoned.

Pentjak’s Silat’s Deadliest Blades: Celurit and Tombak

The Madura celurit is shaped like a question mark. The Madurese use it as a sickle to cut grass for their cattle but also employ it in self-defense as part of a martial style called pamur silat. The celurit is difficult to evade because of its flexibility and hard to disarm because of its multiple directions of attack. It is sharp enough to cleave skulls or decapitate heads. The celurit has killed often enough to be notorious. The Indonesian government now punishes without pardon individuals who carry one in public.
The tombak (spear) is used in most silat styles. In the old days, it was used from horseback or for long-distance fighting on foot. Most traditional spears today are kept at home as decorations, but as late as 1945, they were used in combat against the Japanese. Even sharpened bamboo spears were pressed into the fight against Japanese and Dutch oppressors. Sharpened bamboo makes for a slow death, and most enemy soldiers would have preferred to be shot or stabbed with a sword. The spear could also be used effectively against a bayonet. They were not meant for throwing, like a Roman pitumm, but for stabbing, like the Zulu assegai.
(David E. Steele is a Los Angeles-based freelance writer and martial artist whose specialty is weapons articles.)

Wednesday, September 26, 2012

ORIGIN OF THE KERIS AND ITS DEVELOPMENT TO THE 14TH CENTURY



A paper which sets forth evidence to be found in the monuments of Central and East Java as the basis for a commentary upon the origin and development of a traditional Javanese weapon.
by A.G. MAISEY


Abstract
The modern keris has existed since at least the mid 14th Century. It developed in East Java from an earlier form known in Java as the keris buda. The keris buda was preceded by and, coexisted with, a Javanese dagger with a leaf shaped blade which resembled the leaf shaped blades of Indian swords.

The period during which the keris buda, and its immediate predecessor, came into being was the Early Classical Period (end 7th Century to end 9th Century). This period of Javanese history was heavily influenced by Indian culture and ideas. The evidence, although incomplete, points to the keris being a descendant of the line of weaponry which embraces the leaf shaped blades of India, and proposed by Rawson as " ...a common Aryan heritage of the Indo Aryan peoples".

Note: In this paper keris buda, pre-modern keris and Prambanan II have the same meaning, and modern keris and keris have the same meaning.
Description
The keris is a South East Asian dagger.

Typically the blade of a keris is of asymmetric form, with the blade wider on one side than on the other. The blade can be either straight or with an uneven number of waves, is usually about 12" to 15" long, and is sharpened on both edges. The surface of the blade frequently bears a pattern, produced during the forging process, and made visible by etching, which is known as pamor.

The foregoing blade description relates to the modern keris, which dates from at least the 14th Century. Some keris do deviate from this description, however, for the purposes of this paper, these deviations are not material.
Origin
A number of theories have been put forward to explain the origin of the keris (Hill). These range from adaptation of a broken spear, to development from the sting of the stingray. Javanese and Malay traditions attribute origin to legendary figures. An examination of these theories would use much time and space and would contribute little. Suffice to say that when viewed against evidence available in the country of origin of the keris, Java, these theories are difficult to support or accept.

Solyom states: "We may only speculate about how and when the keris and its manner of use evolved." He then goes on to mention an early form of keris known in Java as keris buda, which the Javanese attribute to the Central Javanese Hindu Buddhist era (c. 700 A.D. to c. 900 A.D.). He comments further: "Apparently no reliable dating has been obtained for them."

Examination of monumental evidence in Java demonstrates that the keris buda did indeed exist during the Central Javanese period. The same sites where representations of the keris buda can be found, contain representations of another very similar dagger which can reasonably be considered to be the direct predecessor of the keris buda. The form of this predecessor is very similar to the leaf shaped blades identified by Rawson as one of the two chief forms of Indian sword blades. Considered in the time and cultural frame work of the Central Javanese period this would seem to indicate the influence of post-Gupta culture on this weapon design. These blade forms are leaf shaped, waisted and with a splayed base. Rawson states that, along with a second Indian blade form, "Both these blade forms are consistently represented in Greek vase paintings from antiquity, so it is very probable that they are a common Aryan heritage of the Indo-Aryan peoples."

Another point of similarity with Indian weapon design is in the pommels shown on the swords and daggers of the Central Javanese period. On the swords, these are the common Indian round disc, surmounted by a small dome. On some of the daggers, this disc has become an oblong shape (Harsrinuksmo, p.19), an alteration which would facilitate a waist level, vertical carry.
Central Javanese Period (Early Classical)
It is generally accepted that there had been Indian contact with Java from about the second century A.D. (Coedes). By the early 8th Century, the Shailendras, a Buddhist dynasty, had established themselves as rulers in Central Java. Between 775 A.D. and 864 A.D., during the reign of King Samaratunga, the great Buddhist monument of Borobudur was completed, and was probably consecrated in 824 A.D. (de Casparis). Not long after this, early in the 10th Century, the temple complex of Lara Jonggrang was completed.

The Lara Jonggrang complex is situated near the village of Prambanan, not far from Jogjakarta in Central Java. Because of its siting it is often referred to as Candi Prambanan (Prambanan temple). This is a Hindu temple devoted to the worship of Shiva.

Both Borobudur and Prambanan are examples of Indian art and architectural influence in Java. The architecture of Borobudur is influenced by Indian Gupta and post-Gupta styles (Britannica), and the art and architecture of Prambanan is a synthesis of northern and southern Indian styles (Kempers). The reliefs at both these monuments, although influenced by Indian culture, do not show Indian settings, but place the stories related by the reliefs in a Javanese context.

Borobudur
Harsrinuksmo reports a short weapon, similar to a keris, portrayed in the reliefs of the Buddhist monument of Borobudur. I have searched these reliefs several times in an effort to locate this representation, but to date, I have had no success. A number of other weapon types are shown, however, nothing remotely similar to a keris has been identified.

Candi Prambanan (Lara Jonggrang)

1.  Prambanan I. A monkey warrior holding a Prambanan I style dagger. The leaf shaped blade is the great grandfather of the modern keris. Located at Candi Shiva, Prambanan Temple Complex, Central Java.
The temple complex at Prambanan consists of the central temple of Shiva, flanked by the temple of Brahma (south) and Visnu (north), and 5 smaller temples. On the inside of the balcony wall of Candi Shiva, and continued on the balcony wall of Candi Brahma, the story of the Ramayana is carved in relief. The relief carvings of Candi Shiva contain at least three representations of weapons, which I shall refer to as "Prambanan I", that I consider to be forerunners of the keris buda. These weapons are daggers with leaf shaped blades, splayed blade base, and with a separate piece fitted to the blade base, as is the gonjo on a modern keris blade. All are fitted with heavy pommels, topped by a dome, in the Indian fashion, and are held in a manner which dictates an overarm stab, rather than a thrust.


2.  Above: Prambanan II. Laksmana holding a Prambanan II style dagger. All essential features of a keris are present, and the blade form is what is now known as 'keris buda'. The handle, with its heavy pommel, is designed for use with an overarm stab. Located at Candi Shiva, Prambanan Temple Complex, Central Java.

3.  Right: Prambanan II. Close-up of the dagger held by Laksmana in the photograph above.

The relief carving of panel No. 4, second scene, depicts Rama and Laksmana killing the giants which are threatening Wismamitra's hermitage (Moertjipto, Drs.). The dagger shown in this relief bears an asymmetric base, defined gonjo, kusen, and odo-odo; all features of a keris. I consider that this dagger, which I shall refer to as "Prambanan II", is a representation of a keris buda.

Candi Visnu carries a representation of at least one dagger similar to Prambanan I in its relief carvings.

All the daggers mentioned above are short, broad, and heavy, and of the same proportions as a keris buda. They display a leaf shaped blade, with greater or lesser waist definition, a distinct central ridge, and splayed blade base. Representations of swords found in the same reliefs also carry leaf shaped blades, however, of a form more suited to the cut, than to the thrust. Many are similar to Rawson's Harasnath khanda, but I am not suggesting a link here, because of the time difference. It is, however, interesting to note the existence of a form similar to the Harasnath khanda, in Central Java in the 9th Century, when Rawson places this form in the 11th Century in India. Was this a separate Javanese development from the same root, or did the Harasnath form exist prior to the 11th Century?

The generally accepted date for completion of the Prambanan complex is early 10th Century, however, evidence does exist in the form of an inscription, dated to the year 856, which implies that this temple complex already existed in that year (R. Soekmono, in Fontein, p. 78).
East Javanese Period (Late Classical)
In the late 10th or early 11th Century, the centre of Javanese cultural and political life shifted to the East. The first king after the shift of the court from Central to East Java is known to be King Sindok. He is mentioned in several inscriptions, the earliest dating from 919. He claimed descent from the dynasty of Mataram, which ruled in Central Java following the failure of the Shailendras in about 870 (Vlekke).

We know little of East Java in the period from the arrival of Sindok up until the establishment of the kingdom of Majapahit in 1292. Sindok ruled over the kingdom of Kadiri, which was destroyed around the year 1000. Airlangga reunified East Java, and then divided his kingdom between his two sons. Almost nothing is known of this period. In 1222 the kingdom of Singosari arose, followed by Majapahit in 1292. Vlekke suggests that the constant change in the centre of power during this period of Java's history indicates the existence of a number of small principalities in more or less permanent competition with each other. If this was the case, the resulting political instability probably generated unrest and a less than peaceful social environment. History tells us that in such a social environment, the members of that society customarily carry arms as they go about their daily business.

From this late classical period there are further examples of the evolution of the keris. An 11th Century East Javanese carving (Fontein, plate 19), shows a demon grasping a weapon with two blades, both of which display the same short, broad, heavy form with waisted blade, splayed base and heavy central ridge, as found in the Prambanan I dagger. However, in this East Javanese example, the blade features are more accentuated than in the Prambanan examples.

Candi Singosari (c. 1300), located not far from present day Malang, provides an example of gandik and gonjo, albeit, not on a keris. These features, which are now accepted as being typical of the keris, are found on a dagger with a jambiya shaped blade and bearing a domed, disc shaped pommel (Fontein, plate 25).

Fontein also presents a 14th Century East Javanese finial, which shows a man holding a keris of modern proportions. This keris is held in the rapier like fashion of the modern keris.

In the Museum Mpu Tantular, in Surabaya, can be found a stone carving of Durga originating from Candi Jawi (14th Century). In one hand Durga grasps a dagger very similar to the Prambanan II dagger, however, the form is considerably more refined, being of a lighter construction than Prambanan II, and fitted with a waved gonjo. This dagger is held in a manner which dictates a thrust, rather than an overarm blow.

Candi Panataran
Candi Panataran is located near Blitar, and is the largest temple complex in East Java. Its existence covers the period from 1197 to 1454 (Kempers), and it is a Javanese Hindu complex. The main temple at Panataran dates from 1347 (Kempers), and its base carries reliefs telling the story of the Ramayana.


4.  Prambanan I after the move to East Java. Hanoman, The Monkey King, shown using an elongated version of the Prambanan I style of dagger. Located at Candi Panataran, East Java.
There are many representations of weapons in these reliefs, and swords, spears and daggers bearing blades similar to those found in the reliefs of Prambanan can be identified. Included in these representations of 14th Century Javanese weaponry is a relief of Hanoman using a dagger with many of the features of Prambanan I, and using it as an overarm stabbing weapon. However, in the Panataran relief, this dagger has become a little longer and proportionately thinner.


5.  Prambanan II style blade, but the handle is without the heavy pommel, thus permitting the weapon to be used to thrust, rather than with an overarm stab. This is the first monumental appearance of the keris as a thrusting weapon, and is located at Candi Panataran, East Java.
There are several representations of keris in the Panataran reliefs. Two of these representations are particularly interesting in that one shows clearly the manner of use; and the other the way in which the keris was worn. These keris are still represented as short and broad, however, the relief which depicts use shows that the grip has changed from an overarm stabbing grip to a grip which will allow a rapier thrust. Moreover, the relief showing the way in which a keris was worn demonstrates that the heavy pommel of Prambanan II has disappeared.
Transition

1  A keris buda from the period 11th to 13th Century. No pamor is in evidence, and the laminated construction technique has not yet appeared.

2  A late keris buda. The blade is of early form, but laminated construction was used, and pamor is in evidence. This keris was probably made after the mid 14th Century, as a copy of an earlier piece.

3  Transitional form of keris. In this blade the emergence of the modern keris has begun. Some features of the keris buda are still in evidence, such as the square tang, high gandik, and broad gonjo. However, the tang, although still essentially square has a slight radius on its front and back, and the blade has lengthened, and become lighter. Close examination reveals residual traces of black iron with what appears to be an inclusion of nickelous material. The bulk of the blade material is heavily grained iron or steel, and as it retains much of its original form, indicates that the laminated outer skin would have been very thin. This blade appears to be an early attempt at laminated construction, and probably dates from 13th to 14th Century East Java.

4  A modern keris, the blade executed in the Central Javanese Surakarta style. This keris was made in 1987.
Examination of physical specimens of pre-modern keris and of early examples of modern keris, shows that on some pre-modern keris, a line drawn through the centre of the blade deviates from a line drawn through the centre of the tang by 3°, on other pre-modern keris, this deviation is 8.5° to 9°, and on the modern keris the deviation varies from 8° to 12.5°. The smaller angle of deviation found on some pre-modern keris, and resulting in a blade with a straighter presentation, is consistent with a weapon used to stab overarm, whilst the wider angle of deviation found on other pre-modern keris, and on all modern keris, is consistent with the thrusting style of use of the modern keris. The existence of two distinct angles of deviation in pre-modern keris would seem to indicate that even before the appearance of the modern keris, its immediate predecessor was being used to thrust, as well as to stab.

Further evidence that the keris buda was used as, and developed from a weapon used with an overarm stabbing action, is to be found in the tang. The tang of the keris buda is of square section. Such a tang was necessary to prevent the blade from turning in the handle, something very undesirable in a weapon used with a powerful overarm, downwards stabbing action. Conversely, the tang of the modern keris is round, which allows adjustment of the orientation of the blade to the grip, to suit the individual user, a desirable feature of the keris used as a thrusting weapon, which is unimportant where the weapon is used overarm.
Conclusion
In the period from at least 900 A.D. to circa 1300 A.D. stabbing weapons with leaf shaped, waisted, splayed base blades, similar in shape and mounting to Indian leaf shaped blades, were an established form of Central and East Javanese weaponry. The existence of a variation of this weapon, similar in all respects, except for the shortening of one side of the splayed base, is substantiated by representations of this weapon in relief carvings on monuments in Central and East Java, dating from 10th to 14th Centuries.

It is an established fact that Indian culture and ideas were a major factor in the development of Javanese culture from at least the 8th Century.

The existence in Java of a weapon bearing similar blade shape and mounting to a major Indian style indicates that the design of the Javanese weapon was generated by the Indian design.

The variation of this dagger with one side of the splayed base shortened, resulting in an asymmetric blade base, does not exist in Indian weaponry. This weapon with leaf shaped blade and asymmetric base is original to Java and marks the commencement of the development of the keris. This weapon is known as the "keris buda".

In Central Java the keris buda was used primarily, perhaps solely, in an overarm stabbing action. In East Java, during the period from circa 1000 A.D. to circa 1300 A.D., the keris buda underwent changes which resulted in it becoming a longer, lighter, thinner weapon, used to thrust, rather than with an overarm action. These changes saw the appearance of the modern keris.
Reasons for Change
The development of the keris buda from Prambanan I, and the modern keris from the keris buda can be supported with evidence, and accepted with reasonable confidence. However, the reasons for this development are pure hypothesis. Nonetheless, I would like to present the following for your consideration.

As a rule form follows function. The Prambanan dagger which eventually developed into the modern keris was a personal weapon. If we can judge by later historical records of the society in which this dagger was found, such personal weapons were carried constantly (Groeneveldt). The mode of dress adopted in Java would make carrying a dagger of the size and design of the Prambanan dagger quite inconvenient. The manner in which such a dagger was carried can be seen on a statue to be found in the north alun-alun of the Surakarta Kraton (Harsrinuksmo, p. 19).

I submit that loss of the heavy pommel and refinement of the blade form of the Prambanan daggers, were changes made to permit more convenient wear of the dagger for someone in the everyday dress of a sarung. When the pommel disappeared, and the blade became lighter, the weapon became more suitable for use with a rapier grip, than with an overarm action. As a rapier, the blade became longer, and consequently thinner; for it to have remained the same width and thickness would have made it too slow for effective use as a thrusting weapon. As a thrusting weapon, the necessity for a symmetrically splayed blade base, acting as a cushion for the side of the hand, lessened, thus the blade base became asymmetric, its function now simply to support the first joint of the index finger.

Actually, the blade had already become asymmetric prior to any modification along the lines outlined above. Witness Prambanan II, the keris buda. The reason for this earlier adoption of asymmetric form can possibly be explained by the grip used with the keris buda. The shortened side of the blade base supports the fingers, the longer side, the side of the hand. With the use of this grip it is obvious that a projection in front of the fingers is unnecessary, and in some circumstances could cause inconvenience.

The political unrest of the late classical period, prior to Majapahit, is also a possible factor in the development of the modern keris from the keris buda. In such times a light, fast, thrusting weapon would tend to be more useful than a weapon used with a slower overarm stabbing action. The lighter weight, and greater convenience of carry of the modern keris would have tended to see this longer, lighter, faster version of the Javanese personal dagger, favoured over the heavier, slower keris buda. Particularly so if the social environment was unsettled, and it was considered desirable to always have a means of defence at hand.

However, without technological advancement in forge processes, this development of a longer, lighter, faster, more convenient weapon for personal use, may not have been able to be achieved. Most keris buda do not carry pamor. "They are plain iron..." (Solyom). Conversely one of the distinctive features of the modern keris is its pamor. Weapons constructed with pamor are essentially a sandwich; a core which forms the cutting edge, supported by a laminated plate on either side. This form of blade construction provides much more strength for equal cross section than does a blade of homogenous construction. I believe it is probable that weapons of pamor construction made their appearance in East Java, during the same period which saw the modern keris developed, that is, the three hundred years between 1000 A.D. and 1300 A.D. It is possible that proximity to the north coast, and consequent contact with traders from Persia and the Indian sub-continent played some part in the technological advancement of forge processes, which saw the introduction of blades of pamor construction.

The decrease in width of the blade caused a deterioration in the capacity of the weapon to cause haemorrhage. In an effort to compensate for this shortcoming a waved form of blade came into being. This waving of the blade had the additional advantage of allowing it to be more easily withdrawn from a wound. The development of the distinctive features of sogokan, kembang kacang and greneng were probably attempts to divert blood from the grip.

These changes had already taken place by the mid 14th Century.
Summary
The modern keris has existed since at least the mid 14th Century. It originated in East Java and was a development of the keris buda, which was a transitional form of an earlier dagger. The development was occasioned by the custom of habitually carrying a dagger as a personal weapon, and the mode of dress.
Bibliography
Britannica Encyclopedia, 15th Edition, 1983.

Casparis de, J.G., quoted in Forman.

Coedes, G., The Indianised States of South East Asia.

Fontein, Jan, The Sculpture of Indonesia.

Forman, B., Borobudur.

Groeneveldt, W.P., Historical notes on Indonesia and Malaya compiled from Chinese sources.

Harsrinuksmo, Bambang, Ensiklopedi Budaya Nasional.

Hill, A.H. (M.A., D, Phil) The Keris and Other Malay Weapons, Journal of the Malayan Branch of the Royal Asiatic Society, Vol. 29, Part 4, No. 176.

Kempers, A.J. Bernet, Ancient Indonesian Art.

Moertjipto, Drs., Prasetyo, Drs., B., Kusumo, Drs., I.D., Darmoyo. The Ramayana Reliefs of Prambanan.

Rawson, P.S., The Indian Sword.

Soekmono, R., in Fontein.

Solyom, Garrett and Bronwyn, The World of the Javanese Keris.

Vlekke, Bernard H.M. Nusantara.

Copyright © 1998 by A. G. Maisey. All rights reserved. Country of first publication: Australia
This paper or any part of thereof may not be copied or reproduced in any form without the express written consent of the author.

This paper previously appeared in Arms Cavalcade, Official Journal of the Antique Arms Collectors Society of Australia Co-op Limited, Vol. 1, No. 2 (April 1998), pp. 8 - 11 and 23.

This html edition was prepared by Lee A. Jones and is presented on the Ethnographic Edged Weapons Resource Site with the permission of the author. Version 1.0 ~ 10 March 2001

Guns vs. Blade


If you frequent any internet forums that cover defensive tactics, you will encounter the Gun vs Knife debate. “Gun People” argue that “you don’t bring a knife to a gunfight”. They say the gun is an equalizer because a person of any age, size or disability can defeat someone of superior size, strength and number. “Knife people” argue the blade never needs reloading and is often times more lethal on a stab vs single shot basis.
The way I see it, if the knife was a “superior” weapon, Id have one on my duty belt instead of a Glock… The “problem” with the gun is improper training and a belief that having a gun means you only need to train marksmanship skills and no unarmed ones. If incorporated into a good CQB system the gun is as effective close up as a knife.
The knife is an offensive weapon by nature, you have to make contact, slash and stab to make it work. As such there is always going to be an athletic component to its use. The elderly or disabled are just not going to be able to employ a knife in the same manner as a fit and athletic youth. The gun, even with all my proselytizing about CQB and unarmed tactics, is at its root a “point and shoot” affair. The gun can be used defensively by gaining distance, getting cover and using the range advantage to deliver force when necessary but still be a creditable threat at range. The important thing for the operator to learn is to survive the contact range fight, gain distance and get cover. This is an important distinction when it comes to the court battle that will inevitably come after a deadly forcesituation.
The problem with ANY weapon is who has the intent and initiative! If you have a knife (sheathed) and I have a gun (holstered) and I decide to shoot you and you aren’t expecting it, I’m going to have the advantage because you are going to have to catch up with me (basic OODA stuff). If you already have a knife in your hand and are within 21′ of me and I decide to attack, you have the advantage of already being armed. Id be willing to bet that if you had a knife in your pocket and I had my G27 in a good holster, with my jacket on and unzipped and I was AWARE of you as a threat, I could beat you to it. If you had the knife ready in your hand, it would be a different story. This all cycles back to; tactics, awareness, conditioning, mindset and preparedness being more important than weapons, techniques or styles of martial arts.
The bottom line is that if you are LEGALLY JUSTIFIED in using deadly force it really doesn’t matter if you use a rock, knife, gun, rocket launcher or tac-nuke to the penal law side of the house. The civil law side can be a different story.
by tgace

Wednesday, January 25, 2012

Other Benefits of Silat



Pencak Silat is one of the most efficient methods of self-defense ever devised (second to none in my personal opinion, based on 30+ years of experience in a variety of martial arts), aiming at dealing with situations with the least possible effort while achieving the quickest and most effective results. While it is unmistakably a serious fighting art originating from jungle village survival, and is thereby less 'filtered' through modern civilization than most of the more familiar martial arts one commonly encounters, at the same time there is a strong and indispensible dance connection, utilizing a very similar set of movement principles as found in skilled cultural dance with regard to breath, balance, center, and precision in both movement and internal attitude. In fact its dance aspect is a traditional form of entertainment at social gatherings in Indonesia. As the movement principles become more and more deeply internalized, one gains the skill and smooth flow of performing improvisational Silat movement to music, which I often find myself enjoying playing with on dancing occasions! Silat is truly an art in which artistic sense and high-level functionality come together in a holistic way.

In addition, internalizing the principles of Silat movement imparts balance, remedial effects, and more efficient physical movement capability to many areas of life, not unlike T'ai Chi, with which it shares many common principles. For example, I personally am prone to sciatic nerve inflamation due to a back injury when I was younger, and reverting to the Silat movement modality enables me to much more easily deal with day-to-day tasks, even including lifting heavy objects, allowing me to physically function with much less trouble than otherwise at times of especially bothersome sciatic flare-ups.

In conclusion we can state that Silat can not only keep you alive in the face of unwanted physical assault, but it is otherwise good for you as well. On top of that, it is also enjoyable as an aesthetically cool movement art, both in the way it feels in one's body to do it, and in the way it looks.

by Chris Burbick