May I borrow $25

A man came home from work late, tired and irritated, to find his 5-year old son waiting for him at the door.

SON: 'Daddy, may I ask you a question?'

DAD: 'Yeah sure, what it is?' replied the man.

SON: 'Daddy, how much do you make an hour?'

DAD: 'That's none of your business. Why do you ask such a thing?' the man said angrily.

SON: 'I just want to know. Please tell me, how much do you make an hour?'

DAD: 'If you must know, I make $50 an hour.'

SON: 'Oh,' the little boy replied, with his head down! .

SON: 'Daddy, may I please borrow $25?'

The father was furious, 'If the only reason you asked that is so you can borrow some money to buy a silly toy or some other nonsense, then you march yourself straight to your room and go to bed. Think about why you are being so selfish. I don't work hard everyday for such childish frivolities.'

The little boy quietly went to his room and shut the door.

The man sat down and started to get even angrier about the little boy's questions. How dare he ask such questions only to get some money?

After about an hour or so, the man had calmed down , and started to think:

Maybe there was something he really needed to buy with that $25.00 and he really didn't ask for money very often The man went to the door of the little boy's room and opened the door.

'Are you asleep, son?' He asked.

'No daddy, I'm awake,' replied the boy.

'I've been thinking, maybe I was too hard on you earlier' said the man. 'It's been a long day and I took out my aggravation on you. Here's the $25 you asked for.'

The little boy sat straight up, smiling. 'Oh, thank you daddy!' he yelled. Then, reaching under his pillow he pulled out some crumpled up bills.

The man saw that the boy already had money, started to get angry again.

The little boy slowly counted out his money, and then looked up at his father..

'Why do you want more money if you already have some?' the father grumbled.

'Because I didn't have enough, but now I do,' the little boy replied.

'Daddy, I have $50 now. Can I buy an hour of your time? Please come home early tomorrow. I would like to have dinner with you.'

The father was crushed. He put his arms around his little son, and he begged for his forgiveness.

It's just a short reminder to all of you working so hard ! in life. We should not let time slip through our fingers without having spent some time with those who really matter to us, those close to our hearts. Do remember to share that $50 worth of your time with someone you love.

If we die tomorrow, the company that we are working for could easily replace us in a matter of hours. But the family & friends we leave behind will feel the loss for the rest of their lives.

Plural Marriages @ Polygamy

Islam as the perfect religion for all times and all places, is both rational and practical. The wisdom behind the Prophet (SAW)'s plural marriages is to show all possible types of marriage in Islam.

In line with polygamy, most enemies of Islam center their biased criticism on the Prophet's S.A.W plural marriages, which exceeded more than four as allowed in the Quran.

The enemies of Islam branded the Prophet (SAW) as a "sexually obsessed man" (Astaghfirrullah) for marrying more than four. The Muslims have to correct such distorted notions about the Prophet (SAW).

We, as Muslims, should make it clear to the non-Muslims that Allah (SWT) commands us to follow the Prophet (SAW) as he is the best example to all mankind. Allah (SWT) says,

"Indeed in the Messenger of Allah [Muhammad (SAW)] you have a good example to follow for him who hopes in (the Meeting with) Allah and the Last Day and remembers Allah much." (Al-Ahzab 33:21)

The Prophet's (SAW) plural marriages are an example for us to follow. Each marriage set the path to all possible types of marriages in Islam. If he (SAW) was a "sexually obsessed man" (Astaghfirrullah) he would have married more in his early manhood, not after he had passed the age of fifty.

The fact that he married Khadijah binti Khuwailid (RA) and lived a monogamous life (for twenty-seven years) till she died, showed that he (SAW) was not a "sexually obsessed man."

On the contrary, the Prophet's (SAW) marriage to Khadijah (RA) shows only limited types of marriage that are allowed in Islam. His marriage to Khadijah (RA) showed that it is permissible for a man to marry a woman who is older than him, for a poor and orphan man to marry a wealthy woman, for an employee to marry his employer, and for a bachelor to marry a widow.

If Allah (SWT) did not allow the Prophet (SAW) to marry other women, how could marriage in Islam be open to all other types of marriages? Had the Prophet (SAW) not married other women, Muslims who follow the Quran and the authentic Sunnah would find it difficult to enter into marriage with the limited examples from the Prophet's (SAW) marriage to Khadijah (RA).

The Prophet's (SAW) plural marriages after his monogamous marriage with Khadijah (RA), for so many years, show that in Islam it is allowed for a man to marry a virgin woman, who is very much younger than him, as in the case of Aisha binti Abu Bakr (RA). A man can choose to marry a young and intelligent woman like Aisha (RA). He can marry his friend's daughters, in the same way as the Prophet (SAW) married Aisha and Hafsah (RU), the daughters of his closest friends: Abu Bakr and Umar (RU) in order to foster ties of relationships.

A man can marry his enemie's daughters as the Prophet (SAW) married: Juwairiyah bint Al-Harith (RA), the daughter of Al -Harith, the head of Bani Al-Mustaliq of Khuza'ah and Umm Habiba or Ramlah (RA), the daughter of Abu Sufyan (RA). Note that both Al-Harith and Abu Sufyan (RA) were bitter enemies of Islam.

The Prophet's (SAW) marriages to their daughters show how Islam goes for peace and reconciliation. Knowing that Juwairiah and Ramlah (RU) are both from ruling families, man's marriage to women of high social status is therefore, allowed.

Likewise, it is allowed for a man to marry woman of low social class as in the case of Maria (RA), who was given to the Prophet (SAW) as a present by the ruler of Egypt. Ther Prophet (SAW) elevated her status by marrying her, instead of making her his slave.

His marriages to his captives: Juwairiyah bint Al-Harith and Safiyyah bint Huyay bin Akhtab (RU), not only show how Islam tolerates mixed marriages based on social status, but also shows the high regard given to women. Instead of making them slaves, being his captives, he married them and gave them the highest status of women being among the "Mothers of the Believers."

It further shows how the Prophet (SAW) freed women from the bondage of slavery. Aside from inter social-cultural marriages, the Prophet (SAW) also demonstrated that Islam permits inter religious marriage with the People of the Book by marrying Safiyyah bin Huyay bint Akhtab (RA), a Jew and Maria (RA), a Christian from Egypt. Both of them embraced Islam and became among the "Mothers of the Believers."

With the Prophet's (SAW) marriage to Sawda bint Zam'a (RA), a widower can opt to marry a middle-aged, kind, jolly, and widowed woman like Sawda (RA) who can take care of his children.
The Prophet's (SAW) marriages to Hafsah bint Umar bin Al-Khattab (RA), Zainab bint Khuzaimah (RA) and Umm Salamah Hind bint Abi Omaiyah (RA), all widows, show that men should show sympathy and care for widows by marrying them. Had he not married Umm Salamah (RA), a widow with many children, he would not have demonstrated his virtuous teachings on the care of the orphans. He showed kindness to them, treated them just like his real children.

The Prophet's (SAW) marriage to his cousin, Zainab bint Jahsh (RA), who was divorced by his adopted son, Zaid (RA), shows that in Islam, it is lawful for man to marry his first degree cousin. It is also lawful for a man to marry a woman, divorced by his adopted son.

In addition, Islam allows the practice of betrothal before entering into marriage as the Prophet (SAW) did prior to his marriage to Aisha (RA).

It also permits marriage in absentee as in the case of his marriage to Umm Habiba or Ramlah (RA), the daughter of Abu Sufyan (RA), who was in Abyssinia. The Prophet (SAW) asked the King of Negus for Umm Habibah's (RA) hand for marriage, which the King granted.

Non-Muslims should know that Allah (SWT) permitted all of the Prophet's (SAW) plural marriages. The plural marriages of the Prophet (SAW) are a guidance of the believers. They serve as guides on the do's and dont's of marriages in Islam. All the types of marriages that we derive from the Prophet's (SAW) plural marriages are based on the following words of Allah (SWT),

"...(Lawful to you in marriage) are chaste women from those who were given the Scripture (Jews and Christians) before your time, when you have given their due Mahr (bridal-money given by the husband to his wife at the time of marriage), desiring chastity (i.e. taking them in legal wedlock) not committing illegal sexual intercourse, nor taking them as girlfriends..." (Al-Ma'idah 5:5)

"And (remember) when you said to him [Zaid Ibn Harithah (RA) - the freed-slave of the Prophet (SAW)] on whom Allah has bestowed Grace (by guiding him to Islam) and you [O Muhammad (SAW) too] have done favor (by manumitting him) "Keep your wife to yourself, and fear Allah."

But you did hide in yourself (i.e. what Allah has already made known to you that He will give her to you in marriage) that which Allah will make manifest, you did fear the people (i.e. Muhammad (SAW) married the divorced wife of his manumitted slave) whereas Allah had a better right that you should fear Him.

So when Zaid had accomplished his desire from her (i.e. divorced her), We gave her to you in marriage, so that (in future) there may be no difficulty to the believers in respect of (the marriage of) the wives of their adopted sons when the latter have no desire to keep them (i.e. they have divorced them). And Allah's Command must be filled." (Al-Ahzab 33:37)

"O Prophet [Muhammad (SAW)]! Verily, We have made lawful to you your wives, to whom you have paid their Mahr (bridal-money given by the husband to his wife at the time of marriage), and those (captives or slaves) whom your right hand possesses - whom Allah has given to you, and the daughters of 'Amm (paternal uncles) and the daughters of your 'Ammah (paternal aunts) and the daughters of your Khal (maternal uncles) and the daughters of your Khalah (maternal aunts) who migrated (from Makkah) with you, and a believing woman if she offers herself to the Prophet, and the Prophet wishes to marry her; - a privilege for you only, not for the (rest of) the believers. Indeed We know what We have enjoined upon them about their wives and those (captives or slaves) whom their right hands possess, - in order that there should be no difficulty on you. And Allah is Ever Oft-Forgiving, Most Merciful." (Al-Ahzab 33:50)

All of the types of marriages as demonstrated by the Prophet (SAW) show that Islam is indeed, complete, rational, and practical for all times and all places. In short, Islam is the perfect religion for all mankind! Allahu Akbar!

Sufiah's story

By Halimahton Yusof ( mother)

• I'm delighted to say that, as reported in the Harian Metro newspaper, Sufiah has now expressed regret for her previous actions and is now undertaking charity work in London instead
• This story is about my daughter Sufiah, her upbringing, and why her life has turned out the way it has
• This is the only place to get the facts about Sufiah and our family
• The recent media coverage has been largely wrong or misleading
• This story isn't about the way Sufiah was taught; my book describes in detail the way I taught Sufiah and my other children

Sufiah in Malaysia

Following the recent stories in the media about my daughter Sufiah, many people have asked us why she has chosen the path she is currently on, and in spite of her considerable talents. Much of what has been printed in the media is simply wrong — there have been many ridiculous and untrue claims such as us not attending her wedding and our old house being kept cold on purpose!

As Sufiah's mother and as a woman who has known and cared for her since the day she was born, I'd like to tell the story of her life as far as I know it. While I can only speculate like everyone else as to why she is now doing what she is doing, I hope that this will give you an idea about what Sufiah was like as a person.

I also hope that other people — especially parents — can learn something from this story, so that they can avoid making the same mistakes.

Overview

Early years (read more)

• Sufiah was just one of five wonderful children, all of whom grew up to be extremely capable
• Sufiah was a very good, well-behaved child, although people sometimes perceived her as being softer than my other children
• Life was difficult in the early years; we had little money or support as we were in a foreign country
• My (now ex-) husband Farooq was not around during these years, and I was practically a single mother
• Our family was very close-knit in the early years, as we all had to work together and support one another
• I tried to give my children a good upbringing, so that they would be able to face the challenges ahead of them

Sufiah, Iskander, Aisha, and Abraham

School (read more)

• Sufiah and my other children did not want to stay at school, as they were already so far ahead that the school did not cater to their needs
• While my children preferred to learn from me at home, I was very hesitant as I knew it would be difficult and I did not have many resources
• Eventually, however, I reluctantly agreed to continue teaching my children at home
• Things seemed to work out well in spite of our difficult circumstances, and my children ended up being many years ahead of their peers

Excerpts from Sufiah's letters to Farooq (before Farooq returned)

Things changed (read more)

• Things changed when my (now ex-) husband Farooq came back to the family
• Initially, everyone was happy when Farooq returned
• But then he insisted that he take over Sufiah and my other children's upbringing, and my kids did not like the change
• Farooq was insensitive and aggressive, and often made the atmosphere at home very tense and oppressive for my children and me
• Farooq had little respect for my opinions or anything I did with the children
• I did not have the strength or means to contend with Farooq, so I tried to compromise by encouraging him to change his ways — but he usually just dismissed anything I said
• I also feared what would happen to my children and me if I tried to leave Farooq
• Occasionally Farooq would promise to change for the better, but he invariably forgot his promise and went back to his old ways within a few months
• Sufiah never said much about her father's behaviour, but she must have bottled up her emotions inside
• Farooq's actions also took a toll on my health and self-esteem
• Farooq focused obsessively on my children's tennis, but because they were already so far ahead academically this had little impact on their studies
• At this point my kids were still doing well in their studies and in tennis, but they were not as happy and Farooq's behaviour was slowly draining their abilities

Sufiah gets accepted to Oxford (read more)

• The focus switched from tennis to exams after a while, and Sufiah was accepted to Oxford University at age 12
• Because of this and the other family achievements, we received a lot of attention from the media
• While I was happy for Sufiah, I worried that she might be too young for university life and that being in the media spotlight might put her under too much pressure
• I voiced my concerns but again was largely ignored

PPSMI

1. Saya berasa amat sedih apabila membaca laporan berkenaan demonstrasi yang dipimpin oleh tokoh sastera Melayu menentang pengajaran sains dan matematik dalam bahasa Inggeris.

2. Kononnya ini akan menidakkan kebolehan bahasa Melayu sebagai bahasa pengantar dalam ilmu ini. Konon ia akan mengurangkan perkembangan bahasa Melayu sebagai bahasa kebangsaan.

3. Kita harus ingat bahawa pelajaran bukan semata-mata untuk memaju atau mengembangkan bahasa. Pelajaran adalah untuk penguasaan ilmu, pelbagai jenis ilmu.

4. Yang boleh meningkatkan taraf dan kemajuan bahasa ialah matapelajaran bahasa itu sendiri dan diperingkat yang lebih tinggi mata pelajaran sastera.

5. Sains dan matematik tidak mungkin menolong kemajuan bahasa, khususnya bahasa Melayu.

6. Ini disebabkan bahasa sains dan matematik bukan daripada bahasa Melayu. Sebahagian besar daripada perkataan-perkataan dalam mata pelajaran ini adalah dalam bahasa Latin yang di-Inggeriskan.

7. Memang benar kita boleh Melayu-kan perkataan-perkataan ini, seperti juga kita Melayu-kan perkataan daripada lain-lain bahasa.

8. Memang boleh tetapi perkataan-perkataan sains bukan satu dua tapi beratus-ratus. Dan perkataan ini menjadi asas kepada perkataan yang mempunyai makna yang amat berlainan.

9. Umpamanya perkataan Oxygen (Oksigen) - satu jenis gas. Derivative (cabang) daripada perkataan ini adalah seperti berikut;

• Oxygenation

• Oxidation

• Oxide

• Oxidants

• Deoxydation

• Oxidise

• Oxidification

• Dioxide

• Monoxide

• Peroxide

10. Ini hanya bagi satu elemen daripada sebanyak 120 (118) elemen.

11. Tiap satu mempunyai banyak derivative. Tetapi ada perkataan-perkataan lain yang hanya untuk ilmu sains. Jika semuanya nak di-Melayukan, bahasa Melayu akan bertukar menjadi bahasa Inggeris, ejaan lain bunyi semacam. Sebenarnya ia bukan bahasa Melayu lagi.

12. Ilmu sains dan matematik bukan ilmu yang statik. Ilmu-ilmu ini berkembang sepanjang masa. Tiap hari ada hasil kaji selidik, penerokaan, ciptaan dan perluasan yang diperkenal melalui ratusan kertas-kertas yang ditulis.

13. Hampir semua ditulis dalam bahasa Inggeris. Untuk menterjemah tulisan ini kita perlu orang yang fasih dalam bahasa Melayu dan bahasa Inggeris dan faham ilmu yang hendak diterjemah.

14. Kita ada beberapa kerat sahaja orang yang berkebolehan seperti ini. Itupun dalam dua tiga bidang sahaja. Orang yang layak seperti ini tidak berminat menjadi penterjemah seumur hidup. Apabila sains dan matematik diajar dalam bahasa Melayu, orang seperti ini tidak akan ada lagi. Bagaimanakah kita hendak ikuti perkembangan ilmu sains?

15. Sebaliknya kertas ilmiah akan terus dikeluarkan beratus-ratus lagi, semuanya dalam bahasa Inggeris atau bahasa-bahasa lain. Maka tanpa kebolehan menterjemah semua ilmu baru ini akan tertinggallah orang Melayu dalam bidang ilmu yang amat penting di zaman ini.

16. Kalau kita masih tidak dapat menerima kenyataan di atas, kaji sahaja jumlah Phd dalam bidang sains yang hanya belajar sains dalam bahasa Melayu dan tidak faham bahasa Inggeris. Berapa ramaikah daripada pakar dalam bidang perubatan yang hanya belajar dalam bahasa Melayu, tanpa buku dalam bahasa Inggeris sebagai buku teks.

17. Apakah penuntut luar bandar tidak dapat menguasai bahasa Inggeris?

18. Sekali lagi perhitungan perlu dibuat berkenaan jumlah mereka yang dari kampung yang memegang jawatan tinggi dalam Kerajaan dan swasta kerana lulus dalam bahasa Inggeris dan mampu berhujah dalam bahasa berkenaan. Yang menentang PPSMI pun dari kampung juga tetapi dapat kelulusan bahasa Inggeris. Bahkan mereka sering berbahasa Inggeris.

19. Duta dan diplomat kita, berapa ramaikah yang hanya boleh bertutur kata dalam bahasa Melayu yang memegang jawatan penting dalam Kementerian Luar?

20. Pakar sains dan perubatan dan juga pegawai tinggi Kerajaan sering dikehendaki mengambil bahagian dalam persidangan antarabangsa. Apakah mereka dapat berhujah dan mengambil bahagian secara berkesan dengan mengguna hanya bahasa Melayu?

21. Saya bukan hendak memandang rendah bahasa bangsa saya sendiri. Tetapi saya perlu terima hakikat yang sebenar.

22. Bahasa sesuatu bangsa akan dipelajari oleh orang asing jika bangsa itu amat maju dan terkenal dengan ilmu yang dimiliki dan diterokai olehnya. Demikian sebelum abad ke-15 Masihi orang Eropah terpaksa belajar bahasa Arab kerana tamadun Islam pada masa itu gah dan amat dihormati. Tetapi selepas orang Islam ketepikan sains, ilmu perubatan dan hisab, orang Eropah tidak lagi mempelajari bahasa Arab. Sebaliknya orang Arab dan Islam terpaksa belajar bahasa Eropah.

23. Jika kita ingin bahasa Melayu digunakan dengan meluas kita perlu majukan diri kita dalam semua bidang terutama bidang ilmu dahulu. Sebelum daripada itu minat untuk belajar bahasa Melayu akan terhad kepada sekumpulan kecil sahaja.

24. Kita belajar sains dan matematik untuk memajukan bangsa kita supaya satu hari mungkin kita akan terkenal berkenaan dengan penerokaan dan kajiselidik oleh kita dan orang lain akan belajar bahasa kita untuk mendapat ilmu yang diteroka oleh kita.

25. Penguasaan ilmu amat penting bagi masa depan seseorang. Janganlah kita perjudikan masa depan anak orang kerana kononnya kita seorang nasionalis yang begitu sayang kepada bahasa kita. Sayang bahasa tidak boleh melebihi sayang bangsa. Mereka yang sayang bangsa mereka ingin lihat bangsa mereka maju, berilmu dan dihormati dunia. Hanya kerana boleh bertuturkata dalam bahasa sendiri tidak akan menjadikan bangsa kita dihormati dan disegani orang.

26. Akan rosaklah bangsa dan negara jika dasar negara ditentukan oleh orang yang berdemonstrasi. Lebih rosak lagi jika yang berdemonstrasi didalangi oleh politik pembangkang.

Mahathir Mohamad

Sidang Tergempar Dun Perak

Sidang tergempar Dun Perak yang terpaksa diadakan di bawah pokok kira-kira 100 meter dari Bangunan Perak Darul Ridhwan, 3 Mac lalu adalah sah dan tidak menyalahi undang-undang kerana perlembagaan dan arahan tetap dewan menyerahkan kepada Speaker untuk menetapkan tempat dan lain-lain perkara berkaitan.

Menurut pakar Perlembagaan, Profesor Dr Abdul Aziz Bari yang mengulas tentang 'Tragedi Hitam Demokrasi' di Perak itu, pihak polis awal-awal lagi sudah melanggar Perlembagaan apabila menerima arahan dan perintah dari Setiausaha Kerajaan Negeri (SUK) dan bukan dari Speaker yang menjadi kuasa tertinggi dalam dewan.

"Apa yang berlaku sah dan tidak menyalahi undang-undang kerana perlembagaan dan arahan tetap dewan menyerahkan kepada speaker untuk menetapkan tempat bersidang," tegas beliau ketika dihubungi.

Dua usul yang diluluskan oleh dewan diperakui sah dan perlu dilaksanakan. Malah Menteri Besar, Dato' Seri Mohamad Nizar Jamalauddin boleh mengadap Tuanku Sultan dan persembahkan usul dewan untuk tindakan seterusnya.

Aziz berkata, mahkamah tidak ada kuasa untuk mengeluarkan injunksi kepada dewan. Beliau kesal, pihak pentadbiran negeri (SUK), polis dan lain-lain pihak terpaksa menyekat dan menutup dewan dari digunakan untuk sidang tergempar Dun.

"Mereka (BN) tidak ada pilihan lain," ujar pensyarah undang-undang Universiti Islam Antarabangsa (UIAM) itu.

Aziz mempersoalkan sejak bila seorang setiausaha dewan (Abdullah Antong) diberi kuasa mentafsirkan peraturan tetap dewan sedangkan setiausaha hanya kakitangan biasa yang bekerja di bawah arahan Speaker.

Polis juga, tegas beliau boleh didakwa di bawah Kanun Keseksaan (Penal Code) kerana menghalang dewan bersidang dan perkara ini telah disebut oleh Speaker, V Sivakumar.

Mengimbas apa yang terjadi pada pagi 3 Mac lalu, insiden di Perak itu cukup menyedihkan kerana ini membuktikan bagaimana institusi rakyat seperti pentadbiran awam termasuk polis yang sepatutnya bersikap neutral dan tidak memihak serta menjunjung perlembagaan, rela dijadikan 'kuda tunggangan' oleh pihak tertentu, kata Aziz.

"Demokrasi tidak akan makmur tanpa kerjasama insititusi itu. Anehnya Zambry tidak mengaku mengeluarkan arahan menutup bangunan sekretariat. Begitu juga dengan Dato' SS. Jadi, bagaimanapun OCPD terus tidak membenarkan ahli dewan masuk?" soal Aziz kehairanan.

Dari satu sudut, ini telah menimbulkan persoalan, "Apa asas pihak polis untuk tidak membenarkan 28 Adun Pakatan Rakyat masuk ke Dewan? Takkan mereka (polis) tak kenal Speaker? Takkan Adun-Adun Pakatan ini dianggap pengganas dan penjenayah? Ini perlu dijawab oleh pihak polis."

Tegas Aziz lagi, insiden di Perak itu gagal menyuburkan proses demokrasi kerana institusi awam seperti polis tidak memainkan peranan dengan betul.

Percayakan Tuhan bantu atasi stres

TORONTO: Satu kajian baru mendapati percaya kepada Tuhan sebenarnya membantu mengurangkan kebimbangan dan meminimumkan tekanan.

Sekumpulan penyelidik dari Universiti Toronto berkata, otak golongan yang percayakan Tuhan dan ateis bekerja dengan cara berbeza apabila berdepan tekanan.

Percayakan Tuhan mempunyai kesan menenangkan pada otak yang membantu ia menghalang kebimbangan dan meminimumkan ketegangan dengan mudah, menurut kajian.

Sebagai sebahagian kajian, penyelidik diketuai pakar psikologi, Profesor Michael Inzlicht, melakukan tugasan 'Stroop task' atau ujian kawalan kognitif, ke atas peserta sambil meneliti elektrod yang mengukur aktiviti otak mereka, menurut kenyataan universiti itu.

Berbanding ateis, peserta yang kuat pegangan agama menunjukkan aktiviti yang kurang dalam anterior cingulate cortex (ACC) otak.

ACC ialah bahagian otak yang membantu mengubah suai tingkah laku dengan memberi isyarat apabila perhatian dan kawalan diperlukan, terutama ketika kejadian yang menerbitkan kebimbangan seperti melakukan kesilapan.

Semakin kukuh pegangan agama dan semakin kukuh kepercayaan kepada Tuhan, semakin kurang ACC dilepaskan sebagai reaksi kepada kesilapan dan semakin kurang kesalahan yang dilakukan.

"Kami mendapati golongan yang kuat pegangan agama atau sekadar percaya kepada kewujudan Tuhan menunjukkan aktiviti otak yang kurang berkaitan dengan kesilapan mereka. Golongan itu kurang berasa bimbang dan kurang tertekan apabila melakukan kesilapan.

"Hubung kait ini kekal kukuh walaupun selepas mengawal personaliti dan kemampuan kognitif," kata Inzlicht sambil menambah peserta yang kuat agama tidak banyak melakukan kesilapan dalam tugasan Stroop berbanding golongan ateis.

KRISIS POLITIK PERAK