Buku Penderitaan

Halaman buku ini dipenuhi 
tulisan nasib dan catatan luka 
sementara kata-kata
telah lama kekeringan makna. 

Jika diselak 
bau darah menerpa
dari setiap helaian 
rintih pedih hiba tangisan 
mengapung di awangan

Sayang, 
keangkuhan mereka 
tidak memandang
mata hati terus terpejam 
meski dihadapkan rentetan malang
disapa resah tulang- temulang
hitam pena kuasa mencoret 
huruf kezaliman tidak bertitik 
angka kematian tidak bernoktah

Semakin tebal buku penderitaan 
terbiar di rak dunia
semakin nipis lembar kemanusian
terhampar di jiwa manusia.


Nazim Mohd Subari
Berita Minggu, 3 Oktober 2004

The 39th Lesson

Today (April 30) is my 39th Un-un-birthday, and as usual, the day is a good day to pause and reflect.

Last year I wrote 38 Life Lessons I’ve Learned in 38 Years, and people seemed to find some use in it.

This year, I thought I’d share an additional lesson I’ve learned:

You’re not missing out.

Our lives are often ruled by the Fear of Missing Out, or FOMO. (Never heard of FOMO? You’re missing out.)

Some ways we let the fear of missing out rule us:

1. We check email, Facebook, Twitter and other social networks often, in case we’re missing something important.
2. We try and do the most exciting things, and are constantly in search of exciting things, because we’re worried we might miss out on the fun that others are having.
3. We constantly read about what other people are doing, and try to emulate them, because it sounds like they’re doing something great that we’re not.
4. We often want to travel the world, because it seems that other people are living amazing lives by traveling all the time.
5. We miss what we don’t have, miss places and people who we aren’t with.
6. We work constantly, because we think if we don’t, we might miss out on opportunities other people will get.
7. We feel like our own lives are poor in comparison with the great lives others are leading, and so feel bad about ourselves.

I could go on and on, but I have a birthday breakfast to eat (Eva and the kids are baking something delicious), so I’ll stop there.

We fear missing out, but why?

The truth is, we could run around trying to do everything exciting, and travel around the world, and always stay in touch with our iPhones and Crackberries, and work and party all day long without sleep … but we could never do it all. We will always be missing something.

And so, if we cannot help missing out, what is a saner alternative than letting this fear drive us? Let go of it, and realize you have everything right now.

The best in life isn’t somewhere else. It’s right where you are, at this moment. There is nothing better than exactly that.

Pause for just 10 seconds, and notice where you are, what you’re doing, who you are, at this very moment. Notice that you are breathing, and how lovely that is. Notice that you can smile, and feel the joy in that. Notice the good things around you. Give thanks for the people you’ve seen today. Celebrate the perhaps not altogether insignificant fact that you are alive.

This moment, and who you are, is absolutely perfect.

You are missing nothing, because there is nothing better.

You can breathe, and let go of all that fear of missing out, and be happy with what you have. Be grateful, and each moment think not about what you’re missing, but what you’ve been given.

This past year has been my best ever, because each day I have celebrated my Un-birthday with a smile and warmth in my heart. Today, I celebrate my non-un-birthday, and it is perfect. This moment I have spent talking to you is a gift. Thank you, my friends.

Original: http://zenhabits.net/39th/

Connecting with the Lord

Change, for Allah.

Change, for His forgiveness. 

Change, for His Mercy.

Change, to His love. 

there's something that we will always have charge of: our minds.
thus our thoughts. how much of this life can actually improve by us changing how we see things every single day.
how we can love someone else truthfully because of Allah.

Allahurabbi, to You, we will return, please accept us to enter your Jannah. 

Refleksi dunia di India

Kalau kufikirkan
Kuingati semula kisah bangsa selatan-tengah rantauan Asia 
Hidup sempit 
Umpama terpalit dgn perih malang 
Aku rasa 




Rajin, bangsa rajin 
meski terik panas
biar dentuman guruh menemani lebat titis hujan
tetap 
terus ragut rumput yang hanya sedang panjang 
terus jalan bersama botol-botol minuman utk jualan 
entah siapa lah yang kehausan 




Hidup sukar 
jutaan nyawa cari rezki Tuhan 
jutaan lagi kian datang 
generasi bersilih ganti 




Yang memimpin perlukan pemimpin 
yang mengawal perlukan pengawal 
yang kaya perlu kenal Tuhan 
yang miskin perlu kekal tahan 
 siapa utk diharap, kecuali Tuhan? 




Realiti, ini realiti.
Mungkin juga cuma aku yang rasa.

The Moral System of Islam

Islam has laid down some universal fundamental rights for humanity as a whole, which are to be observed and respected under all circumstances. To achieve these rights Islam provides not only legal safeguards but also a very effective moral system. Thus whatever leads to the welfare of the individual or the society is morally good in Islam and whatever is injurious is morally bad. Islam attaches so much importance to the love of God and love of man that it warns against too much of formalism. We read in the Quran:

"It is not righteousness that you turn your faces towards East or West; but it is righteousness to believe in God and the Last Day and the Angels, and the Book, and the Messengers; to spend of your substance, out of love for Him, for your kin, for orphans for the needy, for the wayfarer, for those who ask; and for the freeing of captives; to be steadfast in prayers, and practice regular charity; to fulfill the contracts which you made; and to be firm and patient in pain (or suffering) and adversity and throughout all periods of panic. Such are the people of truth, the God-conscious." (2:177)

We are given a beautiful description of the righteous and God-conscious man in these verses. He should obey salutary regulations, but he should fix his gaze on the love of God and the love of his fellow men.

We are given four heads:

Our faith should be true and sincere,

We must be prepared to show it in deeds of charity to our fellow-men,

We must be good citizens, supporting social organizations, and

Our own individual soul must be firm and unshaken in all circumstances.

This is the standard by which a particular mode of conduct is judged and classified as good or bad. This standard of judgment provides the nucleus around which the whole moral conduct should revolve. Before laying down any moral injunctions Islam seeks to firmly implant in man's heart the conviction that his dealings are with God who sees him at all times and in all places; that he may hide himself from the whole world but not from Him; that he may deceive everyone but cannot deceive God; that he can flee from the clutches of anyone else but not from God.

Thus, by setting God's pleasure as the objective of man's life, Islam has furnished the highest possible standard of morality. This is bound to provide limitless avenues for the moral evolution of humanity. By making Divine revelations as the primary source of knowledge it gives permanence and stability to the moral standards which afford reasonable scope for genuine adjustments, adaptations and innovations, though not for perversions, wild variation, atomistic relativism or moral fluidity. It provides a sanction to morality in the love and fear of God, which will impel man to obey the moral law even without any external pressure. Through belief in God and the Day of Judgment it furnishes a force which enables a person to adopt the moral conduct with earnestness and sincerity, with all the devotion of heart and soul.

It does not, through a false sense of originality and innovation, provide any novel moral virtues nor does it seek to minimize the importance of the well-known moral norms, nor does it give exaggerated importance to some and neglect others without cause. It takes up all the commonly known moral virtues and with a sense of balance and proportion it assigns a suitable place and function to each one of them in the total scheme of life. It widens the scope of man's individual and collective life - his domestic associations, his civic conduct, and his activities in the political, economic, legal, educational, and social realms. It covers his life from home to society, from the dining-table to the battlefield and peace conferences, literally from the cradle to the grave. In short, no sphere of life is exempt from the universal and comprehensive application of the moral principles of Islam. It makes morality reign supreme and ensures that the affairs of life, instead of dominated by selfish desires and petty interests, should be regulated by norms of morality.

It stipulates for man a system of life which is based on all good and is free from all evil. It invokes the people, not only to practice virtue, but also to establish virtue and eradicate vice, to bid good and to forbid wrong. It wants that the verdict of conscience should prevail and virtue must not be subdued to play second fiddle to evil. Those who respond to this call are gathered together into a community and given the name "Muslim". And the singular object underlying the formation of this community ("Ummah") is that it should make an organized effort to establish and enforce goodness and suppress and eradicate evil.

Here we furnish some basic moral teachings of Islam for various aspects of a Muslim's life. They cover the broad spectrum of personal moral conduct of a Muslim as well as his social responsibilities.

GOD-CONSCIOUSNESS

The Quran mentions it as the highest quality of a Muslim:

"The most honorable among you in the sight of God is the one who is most God-conscious." (49:13)

Humility, modesty, control of passions and desires, truthfulness, integrity, patience, steadfastness, and fulfilling one's promises are moral values which are emphasized again and again in the Quran. We read in the Quran:

"And God loves those who are firm and steadfast." (3:146)

"And vie with one another to attain to your Sustainer's forgiveness and to a Paradise as vast as the heavens and the earth, which awaits the God-conscious, who spend for charity in time of plenty and in time of hardship, and restrain their anger, and pardon their fellow men, for God loves those who do good." (3:133-134)

"Establish regular prayer, enjoin what is just, and forbid what is wrong; and bear patiently whatever may befall you; for this is true constancy. And do not swell your cheek (with pride) at men, nor walk in insolence on the earth, for God does not love any man proud and boastful. And be moderate in your pace and lower your voice; for the harshest of sounds, indeed, is the braying of the ass." (31:18-19)

In a way which summarizes the moral behavior of a Muslim, the Prophet (PBUH) said:

"My Sustainer has given me nine commands: to remain conscious of God, whether in private or in public; to speak justly, whether angry or pleased; to show moderation both when poor and when rich, to reunite friendship with those who have broken off with me; to give to him who refuses me; that my silence should be occupied with thought; that my looking should be an admonition; and that I should command what is right."

SOCIAL RESPONSIBILITIES

The teachings of Islam concerning social responsibilities are based on kindness and consideration of others. Since a broad injunction to be kind is likely to be ignored in specific situations, Islam lays emphasis on specific acts of kindness and defines the responsibilities and rights of various relationships. In a widening circle of relationship, then, our first obligation is to our immediate family - parents, husband or wife and children, then to other relatives, neighbors, friends and acquaintances, orphans and widows, the needy of the community, our fellow Muslims, all our fellow human beings and animals.

PARENTS

Respect and care for parents is very much stressed in the Islamic teaching and is a very important part of a Muslim's expression of faith.

"Your Sustainer has decreed that you worship none but Him, and that you be kind to parents. Whether one or both of them attain old age in your lifetime, do not say to them a word of contempt nor repel them, but address them in terms of honor. And, out of kindness, lower to them the wing of humility and say: My Sustainer! Bestow on them Your mercy, even as they cherished me in childhood." (17:23-24)

OTHER RELATIVES

"And render to the relatives their due rights, as (also) to those in need, and to the traveler; and do not squander your wealth in the manner of a spendthrift." (17:26)

NEIGHBORS

The Prophet (PBUH) has said:

"He is not a believer who eats his fill when his neighbor beside him is hungry"; and: "He does not believe whose neighbors are not safe from his injurious conduct."

Actually, according to the Quran and Sunnah, a Muslim has to discharge his moral responsibility not only to his parents, relatives and neighbors but to the entire mankind, animals and trees and plants. For example, hunting of birds and animals for the sake of game is not permitted. Similarly, cutting trees and plants which yield fruit is forbidden unless there is a very pressing need for it.

Thus, on the basic moral characteristics, Islam builds a higher system of morality by virtue of which mankind can realize its greatest potential. Islam purifies the soul from self-seeking egotism, tyranny, wantonness and indiscipline. It creates God-conscious men, devoted to their ideals, possessed of piety, abstinence and discipline and uncompromising with falsehood, It induces feelings of moral responsibility and fosters the capacity for self control. Islam generates kindness, generosity, mercy, sympathy, peace, disinterested goodwill, scrupulous fairness and truthfulness towards all creation in all situations. It nourishes noble qualities from which only good may be expected.

Thank you
Islam 101.com

Grateful and Grateful.

Bismillahirrahmannirrahim,




"Actions are but by intentions and every man shall have only that which he intended. Thus he whose migration (Hijrah to Madeenah from Makkah) was for Allaah and His Messenger, his migration was for Allaah and His Messenger, and he whose migration was to achieve some worldly benefit or to take some woman in marriage, his migration was for that for which he migrated."


Assalamualaikum,

Entry kali ini saya ingin share few things tentang sifat-sifat manusia and macam mana kita boleh mengatasi masalah utk bergaul dgn semua orang. Baru baru ini, sekali lagi saya telah mengecilkan hati seorang sahabat saya melalui perckpan sy. mengikut pandangan sy tentang apa yg saya rasa, ramai org berckp melalui apa yg dia expect atau mengikut penerimaan org lain. mainly, apa yg dia rasa benar dan patut.

setelah beberapa kali experience masalah ini dgn ramai orang, pada pendapat sy, adalah fundamental utk kita mengenali sifat2 diri kita sendiri juga sifat2 org2 di sekeliling kita utk mengelakkan kejadian2 seperti ini.

pendapat saya tentang diri saya: setelah sy berbincang dgn few sahabat utk mencari options solusi kepada masalah sy yg baru2 ini.
kami sependapat yg sy mempunyai karakter dominant person and sy adalah seorg yg direct. setelah sy menilai suggestion sahabat sy tntg diri sy, ya sy bersetuju insyaAllah. sifat sy yg dominant ini pd pendapat mereka tidak menganggu mereka namun ia membuatkan mereka 'tidak berani' utk menegur sy. namun, ada sahabat yg lain bersetuju yg saya adalah org yg mudah menerima teguran secara direct.
sy membuat sedikit research tentang diri sy agar mudah sy memahami apa yg orang rasa dgn sy:

Menurut Willian Frank Dietrich dlm "working with dominant people" org dominant selalu direferkan sebagai those people who tend to take charge, to be little abrupt, seem to be arrogant, to be impatient, and don't always listen. It's their way or the highway in many cases. Many people are intimidated by Dominant people. Most of us do not like conflict, but Dominant people always seem willing to create it.

sy bersetuju dgn setiap yg dia suggest tntg dominant ppl, sebagai contoh,
1. mereka sngt focus on task sehingga perasaan org lain kurang terlihat dalam "radar screen" mereka. bukan kerana mereka tidak care, namun mereka kurang aware.
2. mereka adalah golongan yg akan mengejar apa yg dirasakan benar selagi tiada tentangan atau counter argument yg mereka mungkin tersilap. mereka adalah "go for it" person - which some ppl say they are aggressive
3. Kdg kala mereka boleh mencelah perbualan sekiranya dirasakan perlu seperti terdapat gap masa antara perbualan anda dgn orng lain yg menjelaskan seperti anda sedang exhaust your mind utk teruskan perbualan atau seperti anda memerlukan bantuan mereka.
4. mereka adalah result-oriented person. sebab itu kdg2 mereka agak pushy
5. Mereka direct dan jujur (honest) dalam setiap yg dilakukan dan ini adalah masalah besar dlm kehidupan seharian
Dan lain2.

kali ini sy mahu kongsi tentang bagaimana utk deal dgn org2 seperti saya, bear in mind semua sifat2 di atas tadi:
1. anda perlu belajar utk speak up utk perkara yg dirasakan perlu dibincangkan dengannya. kata William "This is where the problem comes. People don't want to confront. They keep quiet, or they speak in vague terms, or they avoid altogether. None of these strategies work.They enable the Dominant person to keep on being insensitive. "
2. Berckp dengan tegas dan tenang dgn org yg dominant tersebut tntg suggestion anda. Kalo anda benar, jelaskan yg anda benar tanpa alasan yg tidak munasabah dan excuses. Kalo anda salah, mengaku yg anda salah dan berikan suggestion yg anda berupaya utk membetulkan. Dgn tegas dan tenang, mereka akan lebih menghormati anda.
3. Jika sikap aggressive mereka melampaui expectation anda, speak up. contoh William, "I once had a Dominant manager who interrupted my report in a meeting and then went on to other business. I met him in his office later. I told him I did not appreciate his interrupting and then eliminating my part of the meeting. I expressed my expectation that I should be able to clearly and concisely speak my part. I made sure I presented myself in a rational way. He didn't realize what he had done and apologized. In other words, if I hadn't told him, he would never had known. I could have kept quiet and nursed my grievance, but how would that have taught him how to treat me?"
4. Jika merasakan mereka terlalu pushy, katakan seperti anda sedang mencari lebih bukti atau informasi utk memastikan anda lebih confident.
5. belajar utk bersikap lebih persuasive dan tegas (firm) daripada sentiasa memikirkan bagaimana teruknya dia.

InsyaAllah, sy bersetuju dgn suggestion2 yg diberikan dalam article tersebut. Saya akan membuat research on bagaimana saya sebagai dominant person deal dgn org yang berlainan character. InsyaAllah sy akan share dlm posting seterusnya.

sy memetik kata2 William sebagai penutup posting ini

"Each personality style has its own unique qualities. Understanding others makes it easier to deal with them. It makes it easier to connect with people in both personal and professional situations. Our resistance to the styles of others makes us ineffective. Complaining about the way others do things distracts us from learning how to work with them. We need to shift our tendency to see people in terms of their faults to an ability to see them in terms of their needs. What does this person need to be great? That is the question we, as leaders, will ask ourselves when we are confronted with others who are motivated differently than we are."

Afwan kepada semua yg sy pernah terkecilkan hati, truly sy tak punya niat utk buat macam tu.
This is fundamental especially dalam sistem dakwah dan tarbiyyah kita semua.
Till here, Peace be upon you, good people :)

DR ASRI-KEMBALILAH

Journey

I failed myself again and again.

Keep doing things i hate most

I am fragile to listen to all those nonsence

I feel weak, i feel dumb

I am not who i am

or maybe i am this dumb

I have alot to do

yet i fail to obey my own time rules

i feel insecure

i feel incompetent

i cant handle you.



Dont come near me or ill hurt you

coz im the stupidest girl u will know the truth

its just myself learning my own stupidity

yet i am the one who is badly hurt inside, not you.

I live in courage and fear

both can change at a sec

worldly matters scare me to the bottom

because i am fragile i told you

I dont want him or him nor i want you

You are wonderful u deserve the girl, i dont know who

but surely she is better with Lord thus she is better for you



le most complicated girl on earth, thats me.

Keajaiban Alam

Baru baru ini saya berpeluang untuk bertemu dengan seorang Muslim convert dari Gold Coast. Alhamdulillah saya sangat gembira kerana Allah makbulkan doa saya untuk membantu seorang lagi sahabat Australian saya, Kimberly atau Kim. InsyaAllah semua hubungan mereka berkekalan walaupun setelah kepulangan saya ke Malaysia.
Dan tengahari tadi, saya berpeluang sekali lagi utk bertemu dgn beliau, kami buat satu sharing session. antara yang beliau sentuh adalah bagaimana hebatnya kejadian alam ciptaan Allah. Since dia memegang environmental science degree, tumpuan nya lebih kepada alam sekitar. Alhamdulillah.


Surah Al Hijr ayat 16 - 29
[16] Dan demi sesungguhnya! Kami telah menjadikan di langit: bintang-bintang (yang berbagai bentuk dan keadaan) serta kami hiasi langit itu bagi orang-orang yang melihatnya.
[17] Dan Kami pelihara (urusan) langit itu dari (masuk campur) tiap-tiap Syaitan yang kena rejam.
[18] Kecuali Syaitan yang curi mendengar percakapan (malaikat di langit), maka ia diburu dan diikuti (dengan rejaman) api yang menyala, yang nyata kelihatan.
[19] Dan bumi ini Kami bentangkan, dan Kami letakkan padanya gunung-ganang yang kukuh terdiri, serta Kami tumbuhkan padanya tiap-tiap sesuatu yang tertentu timbangannya.
[20] Dan Kami jadikan untuk kamu pada bumi ini segala keperluan hidup, juga Kami jadikan makhluk-makhluk yang kamu bukanlah orang yang sebenar menyediakan rezekinya.
[21] Dan tidak ada sesuatupun melainkan pada sisi Kami sahaja perbendaharaannya dan Kami tidak menurunkannya melainkan dengan menurut kadar dan masa yang tertentu.
[22] Dan Kami hantarkan angin sebagai pembawa air dan pemindah benih; maka dengan itu Kami menurunkan air (hujan) dari langit, kemudian Kami berikan kamu meminumnya; dan bukanlah kamu yang (berkuasa menurunkannya atau) menyimpannya.
[23] Dan sesungguhnya Kamilah yang menghidupkan dan yang mematikan, dan Kamilah yang kekal memiliki segala-galanya.
[24] Dan sesungguhnya Kami telah mengetahui orang-orang yang segera (berbakti) di antara kamu, dan sesungguhnya Kami telah mengetahui orang-orang yang lambat.
[25] Dan sesungguhnya Tuhanmu, Dia lah yang menghimpunkan mereka semuanya; sesungguhnya Ia Maha Bijaksana, lagi Maha Mengetahui.
[26] Dan sesungguhnya Kami telah menciptakan manusia (Adam) dari tanah liat yang kering, yang berasal dari tanah kental yang berubah warna dan baunya.
[27] Dan jin pula, Kami jadikan dia sebelum itu, dari angin api yang panasnya menyerap ke liang bulu roma.
[28] Dan (ingatkanlah peristiwa) ketika Tuhanmu berfirman kepada malaikat: “Sesungguhnya Aku hendak menciptakan manusia dari tanah liat yang kering, yang berasal dari tanah kental yang berubah warna dan baunya.
[29] “Kemudian apabila Aku sempurnakan kejadiannya, serta Aku tiupkan padanya roh dari (ciptaan) ku, maka hendaklah kamu sujud kepadanya.

Equity; not equality.

Assalamualaikum,

I believe and i have seen people fighting for equality, for example the feminist. Equity suggests fairness and just treatment while equality suggests equal treatment. Understand the difference. To be honest, in my personal opinion, equity sits at a higher rank of justice than equality.

A very simple example can be illustrated to suggest their difference. I have a sister who is 12 years old while i myself is 22. Being equal means my abah (dad) has to buy the same baju kurung (or tee shirt) of either my size or my sister’s size for both of us which would then fit only one of us. If the shirts was in my size, my sister wont look good in it and she wouldnt be able to wear it because it’s just too big for her. If the shirts were in her size, i would not be able to wear it. Say if i wear it, i WOULD NOT BE ABLE TO properly cover my aurah and my body. It will be just too small for me. Besides that, it will create wastage to the economy as well as to our natural resources to produce clothes that are really not according to our size and our needs. Most importantly, in this situation, my abah is not being fair to me or my sister if any of this happen.

Similarly, in the situation of feminism or any other so-called equality boost idea. I am not saying that i do not support some of them, but really i support some that are really fighting for equity (just and fairness). Mind that i am a Muslim, i trust what the Muslims have in our religion are PERFECT. If we really do practice Islam in our life, we can see that women are liberated, children are cherished, animals are protected and men are free etc

Apa di hatimu

Apa di hatimu?
Saat ini,
detik ini
Ketika ini.
Apa di hatimu?
Jangan berdusta.

Dusta,
Hanya khayalan minda
Cuba kau berlari terus kedepan,
Khayalan mu masih sirna,
ada dalam kampus fikiran.

Tak penat terus berkhayal dalam larianmu?
Terus menyimpan dan berpura
seolah ia realiti yang kau hidupi.

Tak perit kau menahan?
Terkagum aku dengan perilaku kebodohan.

Luahkan,
Dunia dan keseronokan dunia di hatimu
Cinta pura-pura mainanmu.

Bagaimana hendak bahagiamu?
Jika cinta pada Tuhanmu
Kau buang seolah ialah khayalan.

Cairokee ft Aida El Ayouby Ya El Medan (English Subs)

Dunia Muslimah: Cantik hanya setipis kulit yang menyaluti

Ibrah Kesilapan

Assalamualaikum wbt.



Hari ini hari kesedihan.
Hari yang memberi saya ibrah yang besar.
Tapi benarlah bahawa yang baik itu datang dari Allah dan yang buruk bahkan hina itu datang dari kesilapan manusia itu sendiri. Dari awalnya, saya telah buat kesilapan. Saya telah mengambil langkah kejahilan. Jahil, kerana ia membangkitkan semangat bukan kepada mengingati Allah malah memuja duniawi.

Kepada semua sahabat yang berada di sekeliling saya especially akhwat-akhwat (Q, S, Am, An, At, Am, My, Af) sepenuh hati saya meronta merasa berdosa kepada kekasih-kekasih kesayangan saya ini... semoga kalian sudi memaafkan saya agar di padang Mahsyar nanti tidaklah saya ditahan- tahan kerana hutang dosa yang masih belum terlunas oleh kemaafan.

Ya Allah, sesungguhnya hidayahMu sentiasa Kau berikan kepada kami. Ampunkan aku, Redhalah denganku dan izinkan aku menjadi golongan mereka yang Kau sebut di dalam Al-Fajr ayat 28:




Dan izinkanlah aku menjadi sebahagian dari mereka yang Kau alu- alukan ke SyurgaMu yang mengalir di bawahnya sungai- sungai dan memberikan kerehatan bagi isi-isi Syurga- syurga itu, dalam surah Fussilat ayat 30.




Sesungguhnya orang-orang yang berkata, "Tuhan kami adalah Allah" kemudia mereka meneguhkan pendirian mereka, maka malaikat- malaikat akan turun kepada meraka (dengan berkata) "Janganlah kamu merasa takut dan janganlah kamu bersedih hati; dan bergembiralah kamu dengan (memperolehi) syurga yang telah dijanjikan kepadamu"

Review Bahan: Hamas (Pejuang Kota Suci Baitulmuqaddis)

Assalamualaikum,

untuk posting ini dan posting2 seterusnya, insyaallah sy berniat utk buat catatan utk buku-buku yang sy baca. Satu posting, satu buku. Jadi posting akan sentiasa di review semula untuk sambung2 chapter dalam buku tersebut sehinggalah sy menghabiskan pembacaan. maklumlah tanggungjawab kepada perkara lain juga perlu :)

Jadi, this posting, kita start on buku Hamas: Pejuang Kota Suci Baitulmuqaddis oleh Maszlee Malik.

Insyaallah

Futur

andai kau ingin futur,
hentikanlah segala langkah,
susun semula biar ia teratur,
moga kau tahu mananya salah,
jangan terusan asyik mengalah,
kehendak nafsu biarkan jangan,
nanti terusan dihanyut hasutan.

terdetik tidak, terlintas tidak,
futur itu bukan lawan sembarangan,
mati hatimu digenggam syaitan,
kering jiwa mu hampa kekosongan,
merintih letih menunggu jawapan,
sedarnya hanyalah di kemudian,
bermandikan bahagia dunia sementara,
akhirnya lemas di muara fata morgana,
terlepas indahnya kekal akhirat sana.

letih letih, engkau meronta!
pulih pulih, engkau bertanya!

andai kau ingin futur,
lihatlah luasnya kasih ilahi,
lihatlah tangan yang memberi,
lihatlah nikmat terbit matahari,
jikalau engkau memerhati.

dan andai kau masih ingin futur,
ketahuilah kau bukan berseorangan,
rehatlah, kerana panjang perjalanan,
kita langkah bersama ke hujung sana,
menanti dan mengharap redhaNya,
hanyalah Dia semata-mata.

© akmal ghani - andai kau ingin futur

Jalan ini

Bersempena Ramadhan sebagai bulan perubahan.


Wahai bumi,
Aku malu hidup di atasmu
Penuh dengan kenistaan
Kemungkaran yang aku lakukan
Berjalan sombong dan angkuh
Seperti aku akan hidup selamanya


Duhai langit,
Malu aku meminum air hujan darimu
Aku bersihkan badan dari air
Dari awan yang ada padamu.
Lalu aku lakukan kejahatan dan kemaksiatan.


Ya Tuhanku,
Ampunilah dosaku ini,
Tatkala aku berjanji dengan-Mu
Selalu aku mungkiri.

Nukilah: Atif Ghazali

Saya rasa puisi ini benar dalam menyampaikan perasaan yang seharusnya ada dalam diri kita, terutamanya saya. Everytime, kita terlupa. Dan waktu itu segala macam dosa boleh dilakukan. Ya mungkin bukan dosa besar bagi orang seperti kita ini, tapi itu tidak mustahil.


“Andai Islam seperti sebuah bangunan usang yang hampir roboh, maka akanku berjalan ke seluruh dunia mencari jiwa-jiwa muda. Aku tidak ingin mengutip dengan ramai bilangan mereka, tapi aku inginkan hati-hati yang ikhlas untuk membantuku dan bersama membina kembali bangunan usang itu menjadi sebuah bangunan yang tersergam indah..” (Imam As-Syahid Hassan Al Banna)

Ya As Syahid Hassan, insyaallah langkahmu kuteruskan, langkahmu kami teruskan. Akan kita bina bangunan usang biar ia menjadi bangunan indah. Usangnya kerana kurangnya pengertian untuk menjaga, ya kita bina ia kembali. Ya Allah, setelah kau campakkan hidayah dalam hati ku, dalam hati kami, kekalkanlah hidayah itu, berikanlah kekuatan dan kemudahan bagi kami menempuh jalan ini. Jalan yang telah kau pilihkan untuk kami.

Aku tinggalkan keseronokan dunia demi menujuMu ya Allah biarpun masih belum sepenuhnya. Aku usaha dan kepadaMu saja aku berlindung dari kelemahan diriku sendiri. Benar kata Saidina Ali "Apabila kamu merasa letih kerana melakukan kebaikan maka sesungguhnya keletihan itu akan hilang dan kebaikan itu akan terus kekal. Dan sekiranya kamu berseronok dgn melakukan dosa (maksiat) maka sesungguhnya keseronokan itu akan hilang dan dosa itu akan tetap berkekalan."

Biar aku letih, letih kerana melakukan kebaikan bukan kemaksiatan.

Barang siapa yang selalu kekenyangan maka banyaklah dagingnya, dan siapa yang banyak dagingnya maka kuatlah nafsunya. Siapa yang kuat nafsunya maka banyaklah dosanya, siapa yang banyak dosanya maka keraslah hatinya dan siapa yang keras hatinya maka tenggelamlah dia dalam bencana dunia serta keindahannya.Sesungguhnya sebahagian perkataan itu ada yang lebih keras dari batu, lebih tajam dari tusukan jarum, lebih pahit daripada jadam dan lebih panas daripada bara. Sesungguhnya hati adalah ladang, maka tanamlah ia dengan perkataan yang baik, kerana jika tidak tumbuh semuanya (perkataan yang tidak baik) nescaya tumbuh sebahagiannya.
Astagfirullah...

Turkey's neo-Ottomanism

I read this article for one of my uni subjects. The question was put to be considered by readers is whether ‘warnings about Turkey’s neo-Ottomanism are more sensational than factual’? Giving the facts, evidences and some knowledge about the Islamic history in Turkey, i guess this article really caught my attention haha.

Mustafa Akyol, ‘Turkey's Maturing Foreign Policy: How the Arab Spring Changed the AKP’, Foreign Affairs, 7 July 2011.

On June 12, Recep Tayyip Erdogan, the most popular Turkish prime minister of the last half century, marked his third straight electoral win by averring his leadership over not only Turkey but the entire region. “Believe me,” he said in a victory speech, “Sarajevo won today as much as Istanbul; Beirut won as much as Izmir; Damascus won as much as Ankara; Ramallah, Nablus, Jenin, the West Bank, Jerusalem won as much as Diyarbakir.” The speech reaffirmed the foreign policy that Erdogan’s Justice and Development Party (AKP) has pursued since it came to power in 2002. As the AKP’s foreign minister, Ahmet Davutoğlu, puts it, Turkey’s goal has been to have “zero problems” with its neighbors. And over the past decade, Davutoğlu has dramatically improved Ankara’s relationships with capitals across the region through constant diplomatic engagement, fostering mutual trade, and opening national borders.

Some in the West have seen Turkey’s new foreign policy as a shift Eastward. Indeed, Turkey has drawn closer to authoritarian governments in Iran and Syria. And Erdogan and his team’s Muslim identity have influenced some of their foreign policy rhetoric, such as their strong stance in support of Palestine. Accordingly, some, including the British historian Niall Ferguson, even suggest that Turkey might be heading toward “a revived Ottoman Empire” that would dominate the whole Middle East.

But warnings about Turkey’s neo-Ottomanism are more sensational than factual, and miss a broader point. Like any major power, Turkey bases its foreign policy on calculations of hard national interests, and coats it in value-laden rhetoric that reflects popular sentiments. Moreover, even as the AKP has supported friendly autocrats, it has positioned itself as a model democracy for the rest of the Muslim world. At a May 2003 summit of the Organization of the Islamic Conference in Tehran, Abdullah Gül, who was then Turkey’s foreign minister and is now its president, argued for “a vision of accountability, transparency, fundamental rights and freedoms, and gender equality.” And in 2006, in remarks before a meeting of AKP members in support of President George W. Bush’s Freedom Agenda, he said, “Had there not been freedom and democracy in Turkey, we would not be in power right now.”

The popular protests that swept the Middle East this spring put the dual nature of the AKP’s foreign policy to the test. At times, especially in the case of Libya, Turkey’s reaction to events seemed haphazard. According to Steven Cook, a senior fellow at the Council on Foreign Relations, Erdogan and his team looked like “stumbling politicians afraid of a new regional order.” But a closer look at events reveals that Turkish foreign policy was actually the result of careful balancing between hard policy and values. In fact, as Ibrahim Kalin, the chief policy adviser to Erdogan, argued recently, the Arab Spring might have “vindicate[d] the new strategic thrust of Turkish foreign policy.”

The United States’ foreign policy conundrum -- how to maintain the tricky balance between national interests and idealism -- is not unique. Other countries looking to lead on the world stage will have to find that balance, too.
The first two stages of the Arab Spring -- Tunisia and Egypt -- were fairly unproblematic for Turkey’s foreign policy. Tunisia’s President Zine el-Abidine Ben Ali had been dictatorial but fiercely secularist and, like the AKP’s opponents in Turkey, had banned headscarves and suppressed religious movements. AKP party leaders found it easy to publicly sympathize with the protesters who took to Tunisia’s streets in December. Pro-AKP media in Turkey even drew parallels between the protests and the AKP’s own fight against what they see as Turkey’s excessively secularist Kemalist order.

Similarly, the AKP viewed President Hosni Mubarak’s February 11 ouster from Egypt as a welcome development. Mubarak had also been a secular dictator, suppressing Islamic parties such as the Muslim Brotherhood. In addition, his regime resented Turkey’s rising regional influence, which seemed to have sidelined Egypt’s role in negotiating Israeli-Palestinian peace. No wonder that when thousands gathered in Cairo’s Tahrir Square, Erdogan publicly lauded their efforts and called on Mubarak to “listen to the wishes of the people.” In the same speech, Erdogan reminded Mubarak that every Muslim would go to the grave “as neither a president nor a prime minister” but as a humble man or woman who would be measured only by his deeds.

It was not as easy, however, for the AKP to condemn Libya’s Muammar al-Qaddafi; Libya has been one of Turkey’s major economic partners, and Turkish businesses have invested billions of dollars there in the past few decades. Hence, when the anti-government riots started in Benghazi in February, some 25,000 Turks were living in Libya. The AKP focused on evacuating these people first, and refused to speak out against Qaddafi, since, in the words of one Turkish diplomat, any condemnation of the regime could “put our citizens at risk.” Still, even after most Turkish citizens in Libya had returned home, Ankara remained unwilling to denounce Qaddafi. Davutoğlu explained that he wanted to “be able to speak with both sides of the conflict” so he could find a mutually agreeable settlement. Surely, he also wanted to protect Turkey’s vast economic interests in the region.

When Ankara proved reluctant to back the ongoing NATO operation to support the Libyan rebels, many were quick to criticize the AKP for backing away from its values -- including Libya’s provisional government in Benghazi, protestors across the Middle East, and politicians in the West. The opprobrium changed the AKP’s calculations. “Zero problems” foreign policy has always required the AKP to be in good standing among Middle Eastern leaders. But the empowerment of the region’s people meant that the AKP could no longer rely on its standing among government officials alone. So in May, Erdogan, who had shifted gradually from criticizing the NATO operation to backing it, finally called on Qaddafi to step down, and welcomed the head of the Libyan opposition, Mustafa Abdul-Jalil, to Ankara later that month. During the meeting, Abdul-Jalil noted that Turkey’s support for the rebels proved that NATO’s military “action is not a (medieval) crusade, as alleged by Moammar Qaddafi.” And when Davutoğlu visited Benghazi in early July, he was welcomed by anti-Qaddafi masses, who cheered, “Thank you, Turkey.”

The AKP applied what it learned in Libya to Syria, as that country, too, was engulfed in protests. Before the AKP came to power, the relationship between Syria and Turkey had been cold. Syria was a longtime supporter of the outlawed Kurdistan Workers’ Party (PKK), a terrorist group and one of Turkey’s biggest headaches; Syria had hoped to use the PKK as a bargain chip in order to win access to more resources and water. But once Davutoğlu was in power his zero-problems policy paid off: one by one, the two countries resolved many of the biggest problems between them, including their border disputes and Syria’s support for PKK terrorism. In 2008, Ankara even came close to brokering a peace agreement between Syria and Israel, which was halted by Israel’s December 2008 operation in Gaza.

When the Syrian regime began cracking down on popular protests, Ankara tried to use its leverage in Damascus to convince the regime to reform. But Erdogan’s rhetoric grew harsher as it became clearer that Assad would not reform. Still, in early June, when Turkey criticized Assad for his “barbarism” against the protesters, Assad, and his backers in Tehran, felt betrayed. Meanwhile, Turkey welcomed the thousands of Syrian refugees who fled Assad’s violence, housing them in camps on the Turkish side of the Syria-Turkey border.

All this underlines an increasingly people-focused tone in Ankara’s policy toward the Middle East. As Ersat Hurmuzlu, an adviser to President Gül, put it in a June interview with Turkey’s Star, a daily newspaper, “Turkey is with the people, not the regimes.” In a conference of Turkey’s regional and Western ambassadors, Davutoğlu called the Arab Spring “a late normalization process,” citing Turkey as “a source of inspiration” for the region.

Davutoğlu’s characterization might not be too far-fetched. Indeed, the AKP’s Turkey is not just an economic success. It also shows a third way between the two extremes that have haunted the modern Middle East -- secular authoritarianism and Islamist authoritarianism. Having thrown off secular authoritarianism, Turkey’s new system, which incorporates both secular democracy and Islamic values, offers an attractive model. It was not an accident, for example, that both of the mainstream Islamic parties in Tunisia and Egypt -- the NAHDA and the Muslim Brotherhood -- announced that they would use the AKP as their example and run in elections, rather than striving for complete control.

To be a truly admirable model, of course, Erdogan still has some work to do. The AKP’s success story is incomplete because of Turkey’s own conflict with Kurdish nationalists and the AKP’s waning incentive for political reform after nearly a decade firmly in power. In the coming years, the AKP will have to heed popular calls to draft a new liberal constitution and build the political consensus to ratify it, which will necessitate reconciliation between Turkey’s conservatives and secularists, and Turks and Kurds. If Erdogan can accomplish that grand consensus, he might really turn Turkey into a beacon of democracy for all other Muslim nations.

Meanwhile, the Arab Spring seems to have been a learning experience for Ankara. It also showed that the United State's foreign policy conundrum -- how to maintain the tricky balance between national interests and idealism -- is not unique. Other countries looking to lead on the world stage will have to find that balance, too. It isn’t far fetched to believe that, soon, Turkey’s policymakers and think tanks will be discussing some of the same questions as the American ones, namely how to support democracy in the Middle East, where autocrats have been so politically, and economically, useful.

Israeli-Palestine Issue - in brief

I have been searching for videos that could briefly explained what was and is happening in the most geopolitically unstable region of the world, the Israeli-Palestinian part of the world. I like the Jewish attitude more, they are "never to forgive, never to forget" So many dead, so much destruction have happened. Know the history, understand the pain, then you will realise that this is your problem too.
Norman Finkelstein, he is a Jewish from America yet he takes his side to support the rights of the Palestinians. He fights for their rights and often lead his way by asking a reasonable and sensible question which is "if we accept the legitimacy of the Israeli state, why dont we accord to the same standard that we put to that to accept the legitimacy of the Palestinians' rights/state?"

So pleaseee watch his videos. Quite long but they are very interesting. I could type out his points but i'm a big fan of great speakers. I love to hear his speech. Try to listen to some other videos, they are great! :)

Mengemis Kasih

Tuhan dulu pernah aku menagih simpati
Kepada manusia yang alpa jua buta
Lalu terheretlah aku dilorong gelisah
Luka hati yang berdarah kini jadi parah

Semalam sudah sampai kepenghujungnya
Kisah seribu duka ku harap sudah berlalu
Tak ingin lagi kuulangi kembali
Gerak dosa yang menhiris hati

Tuhan dosa itu menggunung
Tapi rahmat-Mu melangit luas
Harga selautan syukurku
Hanyalah setitis nikmat-Mu di bumi

Tuhan walau taubat sering kumungkir
Namun pengampunan-Mu tak pernah bertepi
Bila selangkah kurapat pada-Mu
Seribu langkah Kau rapat padaku