Sunday, February 29, 2004

BAJA MUJAHADAH

Mujahadah bermaksud "berusaha untuk melawan dan menundukkan kehendak Hawa nafsu." Dalam sebuah hadis bertaraf hasan, Nabi bersabda, "Seorang mujahid (iaitu seorang yang berjihad) ialah dia yang melawan hawa nafsunya kerana Allah." Mengikut Said Hawa dalam Al-Asas fit Tafsir, "Secara dasarnya melawan hawa nafsu bermaksud menundukkan nafsu agar ia mengikut kehendak Allah dalam setiap perkara." Apabila nafsu dapat dikalahkan seseorang akan mengutamakan perkara yang dicintai Allah dan mengetepikan kehendak peribadi.

Dalam Ihya Ulumuddin Imam Al-Ghazali berkata, "Antara tanda kecintaan hamba kepada Allah ialah dia mengutamakan perkara yang disukai Allah daripada kehendak nafsu serta peribadi, sama ada dalam aspek zahir atau batin.Oleh itu seseorang yang mencintai Allah sanggup memikul kerja-kerja yang sukar serta sanggup melawan hawa nafsunya kerana Allah.... Dia tidak akan sanggup melakukan sesuatu yang maksiat. Berhubung dengan ini Abdullah ibn Mubarak berkata, 'Jika cintamu benar, kamu akan mentaatiNya kerana seseorang yang mencintai sesuatu sanggup mentaati sesuatu'."

Mereka yang sanggup melawan nafsu ialah mereka yang percaya kepada akhirat serta hari pembalasan. Inilah kekuatan yang ada pada umat Islam. Kepercayaan ini menjadikan mereka golongan yang sanggup mengetepikan keseronokan sementara demi untuk mencapai matlamat jangka panjang yang kekal abadi.Denis Waitley dalam Empires of the Mind berkata, "Saya berpendapat, salah satu punca utama yang menyebabkan Amerika bermasalah besar pada hari ini ialah, rakyatnya begitu asyik dan ghairah(are we in that category?) dengan keseronokan jangka pendek dan melupakan kepentingan jangka panjang." Mereka yang bermujahadah sebenarnya merupakan golongan yang mementingkan kepentingan jangka panjang.Antara perkara yang merangsang mereka untuk mengutamakan kebahagiaan masa depan ialah firman Allah dalam sebuah hadis Qudsi yang diriwayatkan oleh Bukhari dan Muslim yang bermaksud, "Aku (Allah) telah sediakan bagi hambaKu yang salih (nikmat) yang tidak pernah dilihat oleh mata, tidak pernah didengari oleh telinga dan tidak pernah dirasai oleh hati manusia."

Mujahadah adalah jambatan kepada takwa. Dalam Al-Asas fit Tafsir, Said Hawa berkata, "Takwa adalah hasil daripada hidayah dan hidayah adalah hasil daripada mujahadah. Justeru mujahadah melawan hawa nafsu adalah titik permulaan kepada takwa. Antara amalan yang membantu usaha untuk melawan hawa nafsu ialah bacaan Al-Quran, solat dan zikir. Nabi ketika disoal tentang jalan untuk mencapai syurga telah menjawab, 'Bantulah dirimu dengan banyak bersujud'. Banyak bersujud bermaksud banyak bersolat dan banyak bersolat bermaksud banyak berzikir dan membaca Al-Quran."

Mereka yang bermujahadah akan mendapat beberapa anugerah istimewa daripadaAllah berdasarkan firmanNya dalam surah Al-Ankabut ayat 69, "Mereka yang bermujahadah (yakni berjuang secara bersungguh-sungguh) pada jalan Kami akan Kami tunjukkan kepada mereka jalan-jalan Kami." Berhubung dengan ayat ini Imam Ad-Darani berkata, "Mereka yang bermujahadah berdasarkan ilmu yang diketahui, mereka akan ditunjukkan Allah tentang perkara yang belum diketahui." Fudail Iyad berkata, "Mereka yang bermujahadah untuk mencari ilmu, Allah akan tunjukkan kepada mereka jalan untuk beramal." Junaid Al-Baghdadi pula berkata, "Mereka yang bermujahadah dengan bertaubat,Allah akan tunjukkan kepada mereka jalan keikhlasan." Sahabat Abdullah ibn Abbas pula berkata, "Mereka yang bermujahadah untuk melakukan ketaatan, Allah akan tunjukkan kepada mereka jalan pahala dan ganjaran."


Dr. Danial bin Zainal Abidin

Saturday, February 28, 2004

coming event!!

assalamu'alaikum wrmh,

what: ISR@PSU
when: March 6, 04 (saturday)
where: Penn. Stt. U
who: everybody is invited
for more details, refer at: http://www.personal.psu.edu/users/m/x/mxm659/isr/default.htm

wassalam.

Friday, February 27, 2004

In the name of Allah The Merciful the Compassionate

Alsalam Alaikum Wa RahmatuAllahi Wa BarakatuHu
May peace be upon you and Allah's mercy and His Compassion

{" Those have rejected that say that Allah is Christ the
son of Mary. Christ said, 'Oh children of Israeel,
worship Allah, my Lord and your Lord.'... Those have rejected
that say that Allah is a third of three; there is no god
except One God....Christ the son of Mary is but a messenger.
Many were the messengers that came before; and his mother was
a woman of truth. They both had to eat food."}

--------------------

Story of Hadhrat Umme Salmah (Radhiyallaho Anha).

Ummul Momineen (mother of the believers, i.e. wife of the prophet, may
Allah's peace and blessings be upon him) Hadhrat Umme Salmah
(Radhiyallaho Anha) was first married to Abu Salmah (Radhiyallaho
Anho). The husband and wife were very much attached to each other.

Once Umme Salmah said to her husband, "I have heard that if a husband
does not marry another woman during the life or after the death of his wife,
and also if the wife does not remarry after the death of her husband, the
couple when admitted to paradise is allowed to live there as husband and
wife. Give me your word that you will not marry after my death, and I too
pledge that I will not marry again if you happen to die before me".

Hadhrat Abu Salmah (Radhiyallaho Anho) said, "Will you do as I say?"

She replied, "Of course."

He said, "I want you to take a husband after my death".

He then prayed, saying, "Oh, Allah, let Umme Salmah be married after my
death to a husband better than I. May he give her no trouble whatsoever".

In the beginning, the couple emigrated to Abyssinia. after their return, they
again emigrated to Madinah. Hadhrat Umme Salmah (Radhiyallaho Anha)
says:

When my husband made up his mind to emigrate to Madinah, he
loaded the camel with the luggage. He then made me and our son
Salmah ride the camel. He led the camel out of the town, holding
the string in his hand. The people of my father's clan (Banu
Mughirah) happened to see us leaving. They came and snatched
the string from Hadhrat Abu Salmah's (Radhiyallaho Anho) hand
saying, "You can go wherever you like but we cannot allow our
girl to go and perish with you."

They forcibly took me and my son back to their clan. When the
people of my husband's clan (Banu Abdul Asad) learnt this, they
came to Banu Mughirah and began to argue with them saying,
"You can keep your girl if you like, but you have no claim over
the child who belongs to our clan. Why should we allow him to
stay in your clan, when you have not allowed your girl to go with
her husband."

They forcibly took the boy away. Hadhrat Abu Salmah
(Radhiyallaho Anho) had already gone to Madinah. All the
members of my family were thus separated from each other.

Daily, I would go out in the desert and weep there from morning
till night. I lived in this condition for one full year, separated
from my husband and my son.

One day, one of my cousins taking pity on me said to the people
of the clan, "You have separated this poor woman from her
husband and son. Why don't you have mercy on her and let her
go?"

Due to the humanitarian efforts of this cousin of mine, the people
of Banu Mughirah agreed to let me go and join my husband.

Banu Abdul Asad also made over my son to me. I got a camel
ready and, with my son in my lap, I sat on its back and set off for
Madinah all alone. I had hardly gone four miles, when Hadhrat
Usman bin Talhah (Radhiyallaho Anho) met me at Taneem.

He inquired, "Where are you going?"

I said, "To Madinah!"

He remarked, "With none accompanying you?"

I said, "No, I have nobody except Allah to accompany me."

He took the rope of my camel and began to lead. By Allah, have
never come across a person more noble than Hadhrat Osman
(Radhiyallaho Anho). When I had to get down, he would make
the camel sit and himself go behind a bush and when I had to
climb up he would bring the camel and make it sit close to me.
He would then hold the rope and lead the animal. Thus we
reached Quba (a suburb of Madinah).

He informed me that Hadhrat Abu Salmah (Radhiyallaho Anho)
was staying there. He then made us over to my husband and then
returned all the way back to Mecca. By Allah no one else could
bear the hardships that I bore during that single year.

Look at Hadhrat Umme Salmah's (Radhiyallaho Anha) faith and trust in
Allah. She set out on a long and hazardous journey all alone. See how
Allah sent His help to her. No doubt Allah can depute anybody to render
help to those who place trust in Him, for the hearts of all people are in His
control.

------------------

safaree ba3eedun, wa zaadii lan yubaalighunii
my journey is long, and my provisions are not enough,


Taken from email (tabligh@peacemen.com)

KERLIPAN CINTA

Hidayah, kerlipan cipta cintaku
Harum rembulan mawar
Dingin dihakis cita keseorangan

Aku masih menghitung diri
Kesiangan yang panjang
Ingin mengisi hati

PadaMu kasih, satukan aku
Dengan RahmatMu, dengan kalimah
Malam siangku berliku-liku
Duri dugaan siratan cinta

Biar di jembala mentari
Dan di bahu gunung berapi
Pasrah ku abadi untukMu...

Ku kembara setia disisiNya
Ku inginkan bahagia abadi
Ku impikan sentosa naunganNya
Selamanya...

Nasyid: Rabbani

Wednesday, February 25, 2004

Ashura

Thirst plagued the throats of the Muslims,
Crying in the heavens from the angels and jinn's.

The sun hanged high, heating the ground,
For the Imam and his family, the cries of war could be found.

The Yazeedi troops killed the companions.
But to the martyrs, their demise led to heaven.

One by one, each stepped on the scorching sands,
Only to meet death by the cursed enemies hand.

The horn of Islam blew gallantly in the air,
But for the Muslims on that day, there was great despair.

Onslaught, and chaos, filled the noon sky.
Inside the tents of the Muslim women, there would be many a cry.

Ali Akbar gave adhan, which hung in the air,
His voice lifted all despair.

Zuhr time came; they did their prayer,
The enemies advanced nearer and nearer.

The saddened sky was filled with spears and arrows,
Killing many of men, laying dead, shot by the foe.

Now nammaz is finished, bodies lay all around,
Bloody and dry, was the Karbala ground.

The battle continued, the Muslims bravely fought,
Thirst in their mouths, Islam in their thought.

Shortly after, all but Ahlul Bait lay dead,
Joy in their heart, for Islam their blood they shed.

Qasim went to fight, the enemy he did meet,
But before he died, he was trampled by the horses' feet.

His body lay on the ground, lifeless and smashed.
His face still shining yet completely thrashed.

Then goes Ali Akbar, his father behind in tears,
Seeing his handsome son go, to die, without fear.

A spear strikes Ali Akbar, straight in his chest,
He falls off his horse and says, "Asalaam father dearest."

Hussein ibne Ali comes and sits by Ali Akbar,
And he dies in the arms of his loving father.

The news comes to the tent; grief loomed in the air,
The Holy family getting killed just wasn't fair.

Aun and Muhammad, still very young, bravely went next as a team,
Killing the ignorant troops, ignoring the tempting water stream.

Islam in their minds, Allah giving them strength,
They fought and killed many; they fought valiantly.

Alas they to were brought to an early and dismal death,
On the hot sands of Karbala, breathing their lasts breath.

Lailahaillallah, was in their parched lips,
Their bodies lay in blood and their clothes in red rips.

Again another death, saddened all,
But for Islam they fought, and saved us all.

Many others went, only to die,
Leaving a legacy, and the people to cry.

Sukina, the small daughter of Hussein (a.s.),
Thirsty for water was crying again.

"Oh my father, we all need water."
"Please help me, my brother, my father."

Her saddened voice, brings sorrow to Hussein (a.s)
For he knew water would not come to the Karbala plain.

Hazrat Abbas then went to the tent of Sukina,
And said, "I will fetch water, with the strength of Allah"

He mounted his horse, with the mushk around his neck and the Alam in his hand,
A spear in the other, he left, only to die on the unforgiving sand.

The enemies quivered, cowardly in fear,
Not wanting to face the tall Abbas, with his mighty spear.

He reached the stream, and got off his horse,
Now prone to attack from the enemy force.

He stared at the quenching water, tempting him very,
But then looked back thinking that Sukina, her thirst, she grows weary.

He started to fill the dry mushk,
Soon to be attacked, by a great rush.

The enemies were given orders not let the water reach the camp of Hussein (a.s.),
Or then they would certainly be slain.

Abbas (a.s.) charged on, vigorous yet tired,
Now the enemies attacked their arrows they fired.

Abbas (a.s.) fought, killing many with his spear,
Protecting the water for Sukina (a.s.), who he held dear.

One man cuts off Abbas's (a.s.) arm,
Abbas (a.s.) put the mushk in his mouth from harm.

Again he fought, to protect hope for all,
But another zalem cut the other arm, and the alam did fall.

At the camp, Hussein (a.s.) stood pale and in worry.
Sorrow took over, looking at the enemy flurry.

An arrow hits Abbas's eye, blood spurted everywhere.
Yet hope was still in Abbas (a.s.), not despair.

He felt joy, for the camp, so close,
Yet his soul, humble, did not boast.

Riding gallantly, striding on the scalding sand,
Air through his beard, riding through the harsh sand.

Alas God called to him, "Come to me,"
He fell off his horse, fate he now can see,

Arrows and spears striking him,
Tears in his eyes, as he stood on death's rim.

Hussein (a.s.) rushed to his brother, all bloody and brittle,
His life was gone, very little.

"Asalaam brother dear," Hussein (a.s.) cried,
"Brother," Abbas (a.s.) wearily said, "I tried."

"Today my back is broken," weeped our Imam Hussein,
For his brother's dying caused great pain.

Now Abbas (a.s.) laid peacefully in rest eternal,
For not bringing the water he was still regretful.

Before he died he asked not to be brought back,
For there was no water in the dry sack.

Hussein (a.s.) left with grief,
Arrows piercing his body, the rightful caliph.

Back at camp, Sukina cried with affliction, grief, and remorse,
Knowing her brother dead, by Zuldjina's empty return, their white horse.

Now their lives hanged in the blank, knowing their fate,
Sparing not a single second, for Islam they would not wait.

Alas, many were dead, the end nearing it time,
And the final blow would be done, finishing the crime.

Now the war over, the harm now done.
Yazedi troops, drinking, having fun.

No remorse in their black hearts, not a tear for them to spare.
The Grandson (a.s.) of our Holy Prophet (s.a.w.w.), there on the ground, whilst the enemies, without even a care.

There in his bed, he lay, sorrowfully,
Hearing his sister's cry, grievously.

Not able to walk, or to get up,
Knowing soon their will be evil, and the coming of corrupt.

Imam Zaynul Abideen (a.s.), now leaving his tent,
His heart in a knot, his feeling a bent.

The enemy has now lit the tents a blaze,
Watching with bloodshot eyes, their minds a craze.

The head of Hussein (a.s.) cut off by Shimr,
Thinking it will bring him fame and glamour.

Sham-e-Ghariba is upon them, the battle complete,
A little cool, no more sweltering heat.

The bodies of the martyrs, massacred, beheaded,
Yazed's sword, sheathed, for now innocent blood shedded.

Their head's on spears, held up in victory,
Yet for the Ahlul Bait (a.s.) is the victory, in history.

Ashura finished, no, not yet, not ever.
We shall never forget our Imam's (a.s.) brave endeavour.

Marshias done with honour, Majalis's done,
Noha's said touchingly, forever the world shall know how Islam won.

by: Hamzah Makhdoum
Edmonton, Alberta

Monday, February 23, 2004

Bismillahi Rahmani Rahim..

Abu Ayyub Al-Ansari: A Lifetime Warrior

He is Khalid ibn Zayd ibn Kulayb from the Banu An-Najjar tribe, better known as Abu Ayyub, was a great and close companion of the Prophet who enjoyed a privilege that many of the Ansar in Madinah hoped they would have.

When the Prophet (peace and blessings be upon him) reached Madinah after his Hijrah from Makkah, he was greeted with great enthusiasm by the Ansar of Madinah. Their hearts went out to him and their eyes followed him with devotion and love. They wanted to give him the most generous reception anyone could be given.

The Prophet first stopped at Quba on the outskirts of Madinah and stayed there for some days. There he built a mosque, which is described in the Qur'an as the "mosque built on the foundation of piety (taqwa)". (At-Tawbah 9: 108)

The Prophet entered Madinah on his camel. The chieftains of the city stood along his path, each wishing to have the honor of the Prophet alighting and staying at his house. One after the other stood in the camel's way entreating, "Stay with us, Messenger of Allah."

"Leave the camel," the Prophet would say. "It is under command."

The camel continued walking, closely followed by the eyes and hearts of the people of Madinah. When it went past a house, its owner would feel sad and dejected and hope would rise in the hearts of others still on the route.

The camel continued in this fashion with the people following it until it hesitated at an open space in front of the house of Abu Ayyub Al-Ansari. But the Prophet did not get down. After only a short while, the camel set off again, the Prophet leaving its reins loose. Before long, however, it turned round, retraced its steps and stopped in the same spot as before. Abu Ayyub's heart was filled with happiness. He went out to the Prophet and greeted him with great enthusiasm. He took the Prophet's baggage in his arms and felt as if he was carrying the most precious treasure in the world.

Abu Ayyub's house had two stories. He emptied the upper floor of his and his family's possessions so that the Prophet could stay there, but the Prophet (peace and blessings be upon him) preferred to stay on the lower floor.

Night came and the Prophet retired. Abu Ayyub went up to the upper floor. But when they had closed the door, Abu Ayyub turned to his wife and said, "Woe to us! What have we done? The Messenger of Allah is below and we are higher than he! Can we walk on top of the Messenger of Allah? Do we come between him and the Revelation? If so, we are doomed."

The couple became very worried, not knowing what to do. They only got some peace of mind when they moved to the side of the building that was not directly above the Prophet. They were careful also only to walk on the outer parts of the floor and avoid the middle.

In the morning, Abu Ayyub said to the Prophet, "By Allah, we did not sleep a wink last night, neither myself nor Umm Ayyub."

"Why not, Abu Ayyub?" asked the Prophet.

Abu Ayyub explained how terrible they felt being above while the Prophet was below them and how they might have interrupted the Revelation.

"Don't worry, Abu Ayyub," said the Prophet. "We prefer the lower floor because of the many people coming to visit us."

"We submitted to the Prophet's wishes," Abu Ayyub related, "until one cold night a jar of ours broke and the water spilled on the upper floor. Umm Ayyub and I stared at the water. We only had one piece of velvet which we used as a blanket. We used it to mop up the water out of fear that it would seep through to the Prophet. In the morning I went to him and said, 'I do not like to be above you,' and told him what had happened. He accepted my wish and we changed floors."

The Prophet stayed in Abu Ayyub's house for almost seven months until his mosque was completed in the open space where his camel had stopped. He moved to the rooms that were built around the mosque for himself and his family. He thus became a neighbor of Abu Ayyub. What a noble neighbor to have had!

Abu Ayyub continued to love the Prophet with all his heart and the Prophet also loved him dearly. There was no formality between them. The Prophet continued to regard Abu Ayyub's house as his own.

Abu Ayyub died in 51 AH.

Abu Ayyub al Ansari radhiAllahu anh was actually discussed by Imam Djafer a few weeks ago at the Wednesday sirah halaqa on campus, and I was actually planning to type up what he had said to post on this blog, but alhamdulillah dah ada orang lain post online almost the same thing jadi just cut and paste je :).
Taken from tazkirahpurdue.blogspot.com, excerpted with slight modifications, from: www.yougmuslims.ca


Sunday, February 22, 2004

Where Are the Ansar Today?
The Lost Spirit of Hijrah
----------------------------------------------------------------------------------------

22/02/2004 By Ælfwine Mischler
source: islamonline.net

A sister once told me that she and her family had made hijrah to Egypt but that she couldn’t have come without her microwave oven. Hmmm. That struck me as perhaps not being in quite the same spirit as the Muhajirun who emigrated from Makkah in 622 CE. But then again, maybe that’s just because when I lived in Los Angeles, I was the only person there who didn’t own a microwave.

The Muhajirun left behind not only their property but often their families, too. At that time there were very few households in which everyone was Muslim. Most families were split, with one spouse or one child Muslim and the rest of them pagan. Those who emigrated never knew if they would see their family members again. No photographs to remember them by, no weekly telephone calls or e-mails to those left behind. But the Muhajirun were willing to make the sacrifice.

Today there are still many who revert to Islam and find themselves cut off by their families. If they are still living at home at the time of their reversion, they may actually be kicked out. If they’re not still living at home, their families may just cut their relations with them. (To be fair, there are also families who don’t ostracize their Muslim member, even if they do think he or she has “gone off the deep end.”) Yet people continue to revert, unable to deny the truth any longer. So, though they may not actually move to a new land, they are in some respects like the Muhajirun, that is, in need of help.

But where are the Ansar today?

Do we have shelters for new Muslims (or for those suffering from domestic violence)? Do we have social services for them? Networks to help them find jobs? Or even just services to help them learn their religion? Or what about services for immigrant Muslims who need to settle in a new land, learn a new language? Only in limited cases, I’m afraid.

Rather than looking at the 90 percent on which we agree, we focus on the 10 percent on which we disagree.

We often hear about the great sacrifices that the Muhajirun made, but they couldn’t have left Makkah without the Ansar, the Muslims of Madinah who helped them.

The Ansar did more than open their homes and help the Muhajirun financially. They knew full well that by pledging to protect Muhammad and his followers, they were challenging the whole of Arabia . We know that they realized that, because one of them stood up and warned the others just before they pledged.

Are there many of us today who are willing to help our fellow Muslims if there is any sort of risk involved? I’m afraid that where we are living comfortably, too many of us don’t want to “get our hands dirty” or get involved.

Another great thing about the Ansar. Before they became Muslim, they were divided into two tribes, Aws and Khazrah. And I mean divided, frequently at war with each other. Yet when they accepted Islam, they were able to overcome those differences and unite under Muhammad’s leadership. No more “my dad can beat your dad.” These people were serious in their devotion to Islam.

Today we see too many of us divided over minor issues—even ones as petty as the style of each other’s clothes or the length of veil or beard. Or we take an issue on which there is not unanimous consensus and let that be the basis by which we judge others. Rather than looking at the 90 percent on which we agree, we focus on the 10 percent on which we disagree. Thus we make no progress, always squabbling over petty details while our enemies continue to mow us down (literally or figuratively), drain our coffers, humiliate and debilitate us.

Where are the Ansar?

When my husband and I visited Madinah some years ago, I commented to our host that I was disappointed that the Prophet’s house and original mosque had not been preserved as a museum. I would have liked to see the simple way he lived. (I can see it now—an Arab Williamstown with the reconstructed or preserved buildings, the main part of each room roped off, all the artifacts left “just the way the owner left it,” employees in period costumes, $20 admission.) Our host replied that, first of all, the mud brick they used back then didn’t last long, so there was no way to preserve it. And that that was not in the spirit of Islam, Islam was for progress.

Some of us are suffering as the Muslims of Makkah did—sometimes worse—but the question remains, where can we go that’s better?

Well, yes, we should be progressing materially, while not letting that become our be-all end-all. In fact, the Prophet’s main concerns in Madinah were not for the economic revival or the pursuit of wealth, but simply that the Muslims might be safe and secure—able to walk the streets without being hassled or molested—and free to worship.

As the beginning of another Hijri year arrives, we need to take stock of where we stand as individuals and as an Ummah. In the West we are facing more restrictions on our freedom of religion, especially our right to dress in accordance with our religion. As a repercussion of 9/11, in some places we are still assaulted, harassed, or unjustly treated by civilians and police alike. In other parts of the world most of us suffer, some worse than others, under dictatorships by “Muslims” who torture, maim, and kill those who strive to enact Shari`ah again.

There are enough of us world wide who are suffering as the Muslims of Makkah did—sometimes worse—but the question remains, where can we go that’s better? And where are the Ansar to help us?

Thursday, February 19, 2004

An Open Letter to Our Beloved Prophet Mohammad S.A.W

The Abolishment of Oppression

O Rasoolullah,
Our main goal is to strive against our ego,
to revive ourselves with the guidance your brought,
to live likea Muslim and to stay as a Muslim.
The World is playing tricks on us
coming up in different costumes,
telling us how to live our lives
and what to do and how to dress.
They do not give us the right to live like a Muslim
and like a dignified human being.
You have abolished oppression with the
religion you brought
and saved the victims fragile necks from
the bloody hands of oppressors.
The way you saved humanity
fourteen thousand years ago
from oppression and injustice.

The victims, all their rights
were to be oppressed, revived.
The oppressors, never thought of failure, died.
Through the religion you brought,
the oppression has collapsed.
You were the answer for the hopeless.
You have brought the value that the human being deserves.
Now the oppression awakened and wit
the strength it gained,
it is pressing down on our throats.
Every time we are faced with oppression
we find the condolence in you.
We think of the oppression you had gone through,
and can not help but think as if you
came to this world to endure hardship.
Remembering that you were an orphan
and all the other hardships you were tested with
is like an ointment on our own injuries.
We think of the times that you were seeking guidance
in the mountain of Nur,
tired of the disorder in the World.
We know that the bats who were scared of the light
that you brought from the mountains
were disturbing you.
Yet, you were steadfast and patient despite all this hardship.
Just as we are about to sink in the swamp of irrational oppression,
we reach out to the Rope of Allah that you brought for us.
Once again we realize why Allah had made you our guide and example.
With the pleasure of realizing that you
are a mercy to the World we shed tears.

From Humiliation to Exaltation

O Rasulallah,
O Habibullah,
We learned how to be a dignified human being from you.
With the religion you brought, Allah Exalted us
from humiliation to sovereignty,
from a hole to the citadel.
When we embraced Islam Allah Made us the best of nations.
We became the superpower that others bent down on their
knees and opened their hands seeking help.
In those magnificent times that we ruled,
we followed your example in forbidding evil and oppression
and giving the rights of the victims.
Unfortunately, as we shifted away from
the beauty of Islam
we dried up, we got oppressed,
we bent down on our knees and open our hands begging.
Since then no one takes us seriously
nor treat us with a worthy treatment.
We want to wake up and revive
and come back to our senses
and raise from humiliation to sovereignty
and live as Muslims.

O beloved of the World!
We want our children to live like Muslims,
to follow your footsteps,
and to be saved from the Hellfire,
whose fuel will be people and stones.
We want those who try to prevent us from our way
to have mercy on us, and to recognise us and to know that
we want nothing but the pleasure of Allah.
We ask Allah to Give them guidance
and to grant us patience
and success in our struggle.

O Rasulallah,
We truly want to be better servants of Allah
and better believers again.
We want to become a nation you deserve and be proud of.
We want to be those successful believers who humble themselves in their prayers;
who avoid vain talk;
who are active in giving Zakat;
who guard their modesty;
who faithfully observe their trust and their covenants;
and who guard their prayers (23:1-11).
These days, one of the sayings that give us hope and keep us going
is that you gave the glad tidings to those servants of Allah
who are oppressed and are patient in enduring
it will be exalted by Allah.
We have been oppressed and humiliated and look down on.
However, we believed the sovereignty belongs to Allah and
His Prophet and the believers (63:8).
We pray to Allah to be among those
who are patient and thus will
receive sovereignty and honor that they deserve.
We also pray to be among those who will be
subjected to your intercession
on the day of judgement.

( p/s: Actually this is the continuation of the previous post...i divided it into 2 series..
cause if not, it would be too long for u guys to read the whole poem at once..i guess :D )
--------------------------------------------------------------------------------

Wednesday, February 18, 2004

An Open Letter to Our Beloved Prophet Mohammad S.A.W

--------------------------------------------------------------------------------

You are the light of our eyes.
Without you we are like orphans,
somehow scared and heartbroken.
Now we seek condolence in roses;
we see you in their beauty
and feel your smell in
their sweet scent.

We are so honoured to
be a part of your nation.
We love you dearly.
We admire and envy those
who love you even more.
You know how one waits and
longs for meeting with the beloved.
That's how we are longing for our meeting with
you in Paradise.
We get encouraged and hopeful
with your saying "you are with
those whom you love" and
eagerly wait for our meeting
by the River of Kawthar.

Our Lord the Exalted who created you
and made you His Beloved
and asked the believers to love you
and follow your example
has taught us the prayers of invoking Allah's blessings on you
to help ease our pain of missing you until
the day we meet in Paradise.

"Allah and His Angels send blessings on the Prophet.
O you who believe! Send your blessings on him, and salute
him with all respect" (33:56).

Every time we ask Allah to send His Peace and Blessings on you
we also feel the blessings of Allah on us.
We almost visualize the pigeons of prayers that we set free in
the destination of Madinah
reaching to your blessed garden of rest and
you holding and pitting them gently.

The World Has Defeated Us
The world is a place of travel
and we are the passers by.
In this foreign land we often
trip over and fall into traps.
Our Lord, the Exalted,
Who sent us to this world has made you our guide.
He told us to follow your example.
We constantly remember your guidance
not to make a wrong step;
striving to be like you
we contemplate on every issue
and think how you would have acted if you were
among us now;
how you would have remembered and worshipped Allah
or deal with people or eat and sleep.
We consider you as more important than our own lives
and love those who love and follow you.

O the best of all the Prophets
O the master of all messengers
Even though we consider it the
highest honour to sacrifice our
lives in the cause of Islam,
we have a difficulty in breaking
the idol of our own ego.
You reminded us that the World with
its sweetness and attractions may deceive us.

You warned us of the danger of
attaching our hearts to the World.
You told us that the world and all
that is in it is of no real value.
You warned us against collecting worldly properties.
You told us that we will be tested with material gains
and that the real life we should strive for is the Hereafter.
You advised us to be like a traveller passing by.
You did exactly what you told us to do.
There were time you did not find a few pieces of date to eat.
From the time you honoured Madinah
until the day you passed away
you did not find to eat wheat bread
consecutively for three days.

O Rasoolullah,
O Habibullah,
the world has defeated us.
The world has become a giant
and we became like the dwarfs.

SHAYKH RACHID AL-GHANNOUCHI
"Islam & Voting"

Sunday, 27th April 2003 - Glasgow
Talk translated real-time by Dr. Z. Abdel-Hady.
Summary transcribed by S. Saeed - responsible for any
inaccuracies.

Shaykh Rachid Al-Ghannouchi: Leader of Islamic
Movement in Tunisia, exiled in the UK for some time. A
leading Muslim thinker and author of many books on
Islamic civilisation and politics.

The Importance of Unity
Part of worship is to be concerned with the issues of
the Muslim Ummah. As the Prophet (SAW) said, "He who
is not concerned about the Muslims is not one of
them."

This concern is both on the small scale (e.g. building
mosques, schools, marriages, feeding poor.) and on the
large, wider scale - Islam is the deen of jamâ'ah
(collectiveness). "Hold fast to the rope of Allah
together, and be not divided." [Aal 'Imran 3:103]

We cannot apply Islam without jamâ'ah - it gives us
strength and the ability to work. There is a
difference between an individual mentality and a
jamâ'ah mentality. Many problems are solved through
jamâ'ah.

There is a popular saying: "The human being is a
social creature by nature." And the Prophet (SAW) left
his legacy saying, "Jamâ'ah is binding on you.truly
the wolf preys on the straying sheep."

This is one Ummah that worships one Lord and faces one
Qiblah. It returns to same source of Qur'an and Sunnah
and fasts in one month, etc. This is what we are
talking about when we say: "Al-Jamâ'ah" - the Nation
of Believers. This one is what is mentioned in Qur'an
and Sunnah - we do not refer here to any one small
Islamic group.

This is why we must think to the future as Muslim
minorities in non-Muslim states. Islam began in Makkah
as a minority, then spread, built a state and gained
authority.

Muslim Minorities in the West
We are here in Western countries as a minority
jamâ'ah, but not in authority to rule and govern. Even
where we are in large numbers, i.e. certain cities, we
are still too small to take rule. Even in India,
Muslims number 200 million but are still a minority
without power, and even smaller numbers exist in UK
cities like Glasgow.

After Al-Andalus [Islamic Spain] fell, a Muslim
minority stayed. There are two scholarly opinions on
them. Some said those there should leave and not
remain in those countries, because their deen might be
in threat. Others said they can stay as long as they
can give da'wah [invite to Islam].

Imam an-Nawawi said "Dâr al-Islâm" (the land of Islam)
is not necessarily a place ruled by Muslims, but any
place where Muslims can practise their religious
duties without restrictions or persecution.

The aim of Islam's early conquests was not to force
Islam onto people, but rather to give freedom for
people to choose their deen, free them from
dictatorships and persecution - giving them the right
to choose. Muslims in the West are in open lands in
which they can perform their religious duties.

The Islamic ruling on modern Western lands does not
classify them as the "Land of War" (Dâr al-harb) since
we are secure in our practice of the deen. Scholars
say that it is permissible to live here, others say it
is recommended.

The West has faced many revolutions and destruction
between Christian sects etc. - however, Islam came as
a mercy for mankind, to open these lands and give
people freedom to choose their religion and perform
their worship freely according to their beliefs. Now,
in the West, we have freedom of worship and Muslims
can build mosques, and practise their religion. The
same applies for other faiths.

Now the important issue is not of opening lands, but
of opening minds. We have a duty to spread the message
of Islam, by organising ourselves and gaining whatever
is necessary to be effective in the West. These lands
are open lands in which we can spread the da'wah and
give people what they need to open their minds.

Some Misguided Notions
Some people lacking in knowledge of Islam say it is
harâm even to live in these countries, let alone take
part in their politics and work in their system.

They take some ahâdîth out of context and ignore their
circumstances. Two examples:

"I am not responsible for one who lives among the
disbelievers."

"Do not take the mushaf [copy of Qur'an] into the land
of kuffar."

Very often, our attitude to the statements of the
Prophet (SAW) must be simply "We hear and we obey". In
certain circumstances, however, when he spoke as the
leader of that Islamic state, we recognise that the
context could be different.

Regarding the first hadîth, the Prophet (SAW) said it
at a time when the disbelievers were committing open
aggression and had killed some of the callers sent to
them by the Prophet. Also, at that time, the hijrah
(migration) to Madinah was an obligatory matter, so
Muslims who were staying among the disbelievers were
responsible for their own safety. There was no hijrah
after the conquest of Makkah, and the whole Arabian
Peninsula became Muslim soon after.

Also, some commands were given by the Prophet as a
military commander. On the occasion of the Battle of
Badr, between the Muslims and the Makkan Quraysh, he
ordered the Muslims to camp in one particular area.
One Companion asked him whether the command was based
on revelation or whether it was from the Prophet's own
judgement. When he replied the latter, the Companion
advised a different place, and the Prophet accepted
that suggestion.

Sometimes he (SAW) gave a ruling as a judge, where he
could be right or wrong (except where revelation came
from Allah).

Some things in the Sunnah are due to something the
Prophet (SAW) personally loved, e.g. how he dressed,
ate etc. - but these do not affect our own duties.

Regarding the second hadîth quoted, we note that in
fact the Prophet (SAW) sent a messenger to the King of
Persia, who killed the messenger. They had no respect
for these human ambassadors, so how could they be
expected to respect the Qur'an? Nowadays, we have
freedom of religion in Western states.

Both these statements of the Holy Prophet (SAW)
referred to a time when there was no rule of law and
Muslims among the disbelievers were in danger. This is
not relevant to our present situation.

The Present Reality
The Muslim minority in the Western world is not a
small one, but consists of many millions - what do we
suggest that they do? What is the interest or benefit
in their migrating away? One of the great achievements
for Islam in the 20th century is its diffusion in
every part of the world.

Zionists and others have tried to control the West and
its people's minds. Now that Muslims have started to
become effective, Zionists would wish more than ever
to get rid of us. An ignorant person is one who gives
the enemies exactly what they desire, even though he
has a good intention.

Hijrah today is not from land of disbelievers to
Muslim lands, but now in the other direction! People
wish to go where there is freedom and justice and live
in such a state.

Islam in the West is a fact: we number over 50
million. Our existence is not just in number, but more
noteworthy than that. Immigration, childbirth and
conversion are the three main means by which Islam is
growing in Western lands.

Islam is not an immigrant religion, but part of the
society. We speak of French Muslims, British Muslims,
and so on. Also, we have a generation of Muslims
brought up in the West and without any other
nationality. We must think of their issues, and not
treat them as immigrants.

In these lands, Islam is the second religion in terms
of number after Protestants. However, if we consider
the people applying and practising Islam, this is more
than those among the Christians. Islam, in this sense,
is the premier religion in the West.

There are people compiling statistics on numbers
attending Church on Sundays, which could be less than
a million. If we compare this with the number
attending Friday prayers, we find it can exceed that
easily. If we compare between the ages of the
respective devotees, we find that the church-goers are
mainly old and retired. In the mosques, there are many
people and mainly among the youth. The future is with
these youths, and we see in the future that churches
will become mosques by the will of the people,
certainly not by force. This is the nature of life,
where the disused will become used for a better
purpose.

Enemies: Within and Without
After analysing these facts, do we look at how to
improve this presence, or at how to protect its very
existence? I feel that our very existence here in the
West could be under threat.

For example, in countries such as Belgium, Spain and
France, Islam has been recognised, whereas in some
others it has not. Could it be that those who have a
vested interest in Islamophobia will succeed in their
work? The greatest threat is from the Zionists, who
have been trying to control the West, e.g. media,
spreading lies about Islam as dangerous, oppressive,
etc.

Unfortunately, some misguided Muslim groups are being
a tool for them, saying, for example, that democracy
is harâm, as are demonstrating and voting. These
people can do more damage to the Muslims than even our
enemies. We must be very frank with them in order to
counteract these false claims.

The enemies of Islam will always try to bring the
extremists into the limelight, showcasing them in the
media with plenty of time and frequency. On the other
hand, the balanced Muslims of the Middle Way are
virtually left out of the media.

Now, the campaign to make people vote will anger the
Zionists more, since they know that the main feature
of democratic society is changing the public opinion,
bringing change to society, reaching and affecting
more people.

The Way Forward
Our existence could still be in danger because of
people's plotting and our own brothers' misguided
work. So what can we do?

We must avoid extreme and violent ways of working, and
the people who propagate them. There are two images we
could present - either that Islam is a violent and
dangerous religion, or in its true form as a mercy,
bringing justice and perfection for mankind.

We must shun that first, false image of Islam, and
avoid violent solutions, even for apparently good
causes. It is not a priority for Muslims here to make
jihâd in other countries - we must strive first to
stablise and improve our presence here in the West
. It
is like a small plantation that must be nurtured, or
else it will die or be destroyed.

The second priority is to be open and be included in
wider society, not to be too introverted
. We must be
active and affect other people.

The third priority is to see how to benefit Islam and
Muslims worldwide.


We need to devise the best methods. One path is to
provide and improve mosques, teachers etc. - and this
is needed - but to solve bigger issues, we must have
an impact on the structure, the government of the
society. In this democratic system, there are ways to
achieve what we need, while not impacting negatively
on ourselves. Unfortunately, some misguided Muslims
were the stimulus for the very negative Terrorism Act,
which allows the Government to detain people
indefinitely and remove people's nationality, etc.

Participation in Elections
We must seek to make positive change, and a primary
way of doing so is by elections. We need to ask: is
this allowed in Islam? We must always raise this
question before taking any action. Can we take part in
a non-Muslim government?

The principle is that we must establish Allah's law,
the Sharî'ah. But if we are unable, do we do nothing,
or do we do what we can? The Prophet (SAW) said in
this regard:

"Whoever among you witnesses an evil, then let him
change it with his hand. If he is unable, then with
his tongue. And if he is unable, then with his heart,
and that is the weakest of faith."

And Allah (SWT) says: "So fear Allah as much as you
can."

If we can change the whole system, then we must. But
if we can just change one law among 10 000, then that
is still good. We should not disregard any thing,
however small.

There are two notable examples from our sources about
how Muslims have participated in political systems.
Prophets could be simply callers to Islam, or they
were sometimes rulers. Yûsuf ('AS) came up with a plan
to save Egypt and the surrounding nations from the
impending drought and famine, so he accepted to be
part of the Pharaoh's system and apply Sharî'ah in the
limited area he could - the economic sphere. This was
only one part of the whole system, but he did whatever
he could. [See Sûrah 12] This is why Muslims should
make whatever (even limited) change they can within
their societies.

The other example is of the Negus, to whom the Prophet
(SAW) sent some Companions as refugees, saying he was
"a just ruler". After the Muslims' interactions there,
that ruler became Muslim. After six years of the state
in Madînah, he wanted to emigrate there to be a normal
Muslim citizen. The Prophet (SAW) said he should stay
as the ruler of the non-Muslim land in order to
prevent an unjust ruler from coming in his place.

This shows that we can be ministers, ambassadors, etc.
This goes back to the Sharî'ah principle of the
interest of the Muslims - they can form a special
Muslim party or be part of an existing party. All this
must be done within the boundaries of Islam and
scrutinising the interests and potential problems
together at every stage of progression.

Past and Future
We have seen many experiences, e.g. in Bosnia,
Macedonia and Sri Lanka, where they have Islamic
parties. In others, e.g. India, Muslims are part of
the National Congress. In UK, there is an Islamic
Party, getting 5000 votes in Bradford out of 100 000
Muslims. We can form lobbying groups, which will seek
our demands regarding Kashmir or Palestine for
example, or what we need in schools, mosques, etc.

We must have a united front or else we will be an
ineffective and uninfluential minority. We must unite
our numbers, resources, and power. We must then choose
the best methods - form our own party, join others, or
stick to lobbying those who will be influential for us
in one area or for a limited time. This is all from
what is known as as-Siyaasat ash-Shar'iyyah - what the
Ummah needs, examining the maslahah and mafsadah
(benefits and harms).

Muslims nowadays look at the Ummah and see all the
harms facing it. There is a man named Dr. Aziz who
studied Muslim minorities and found that they have
more psychological problems, e.g. depression, than
others, due to the state around them and Muslim blood
being shed everywhere.

We must not look only at the negative side, but also
the positive. Despair is not accepted by Allah of the
believer. Even someone who is terminally ill should be
hopeful of Allah's mercy, as He (SWT) has full power
over all things. If someone lost his wealth, Allah can
restore it if He wills. We must hope and trust in Him,
as the Dunya is a place of troubles, and the Akhirah
is a place of rest.

If we look around in the present situation with the
eyes of Qur'an and Sunnah, there is hope everywhere.
Allah promised victory for this Deen and this Ummah.
The Prophet (SAW) said: "There is not a house on earth
in which Islam will not enter," and "Allah gathered
the whole earth, its east and its west, and Islam
covered all of it."

These promises and others were made while the Muslims
were a mere dot on the map, whereas now we are
everywhere. We see even the great countries like
America crumbling because they have little to offer
except force.

There are now two options for Muslims: turn to Islam
or seek other, man-made solutions. Wherever there are
elections in the Muslim world, on every level -
student, local governmental or national - people
choose Islam. More women are choosing hijâb, people
are turning to Allah. Our spring is coming, and "Allah
is victorious over His matter" [Sûrah Yûsuf].

Assalamualaikum warahmatullahi wabarakatuh..
Wisdom of Guidance

Below is a beautiful example and a lesson on how we should correct each other and guide each other as well as the favours that Allah SWT has bestowed upon us.

It is far better to show some one how he is wrong in a way that will make him ponder and reflect on his circumstances and desire to change his ways as opposed to telling him he is wrong and upsetting him until he reaches a point were he is beyond reasoning.

May Allah SWT makes us of those who call on to His path with Hikmah and sound knowledge and discuss with that which is best and not those who alienate His ummah push her further away from the deen.Ameen.

--------------------
Words of wisdom from the Prophet Ibrahim (AS)

A man came to Ibrahim ibn Adham, may Allah be pleased with him, and said,Abu Ishaq, I am unable to control my lower self. Please give me something to help me with it.

If you accept five conditions, said Ibrahim, and are able to put them into practice, your disobedience will not cause you any problem.

Just tell me what they are, Abu Ishaq! the man said.

The first is that when you want to disobey Allah you do not eat anything He provides.

Then how will I get anything to eat? Everything on the earth is from Him!

So is it right to eat His provision and disobey Him at the same time? replied Ibrahim.

No, it is not. What is the second condition?

When you want to disobey him, move off His land.

That is even more difficult! Exclaimed the man. In that case where will I live?

Is it right to eat his provision and live on His land and then to disobey Him? asked Ibrahim.

No, it is not. What is the third condition?

When you want to disobey Him in spite of eating His provision and living on His land, find a place where He will not see you and disobey Him there.

What do you mean, Ibrahim? He knows everything that happens even in the most hidden places!

So is it right to disobey Him when you eat His provision and live on His land and when you know that He can see everything you do?

It certainly is not! the man replied. Tell me the fourth condition.

That when the Angel of Death arrives to take your soul, you say to him, 'Give me a reprieve so that I can repent and act righteously for Allah.'

But he won't listen to me!

Then if you cannot ward off death long enough to give yourself time to repent, and you know that when it comes there will be no reprieve, how can =
you hope to be saved?

What is the fifth?

That when the angels of the Fire come to you to take you to the Fire, you do not go with them.

They will take me whether I like it or not!exclaimed the man.

So how can you hope to be saved?

Enough, enough, Ibrahim! I ask Allah's forgiveness and I turn to Him!

The man's repentance was sincere and from that time on he was assiduous in his worship and avoided acts of disobedience until the day he died.
(source:IslamicAwakening.com)

GHURABAA'

Ghurabaa`, ghurabaa`, ghurabaaa` ghurabaa`
Ghurabaa`, ghurabaa`, ghurabaaa` ghurabaa`

Ghurabaa` do not bow the foreheads to anyone besides Allah
Ghurabaa` have chosen this to be the motto of life

Ghurabaa` do not bow the foreheads to anyone besides Allah
Ghurabaa` have chosen this to be the motto of life

If you ask about us, then we do not care about the tyrants
We are the regular soldiers of Allah, our path is a reserved path

If you ask about us, then we do not care about the tyrants
We are the regular soldiers of Allah, our path is a reserved path

Ghurabaa`, ghurabaa`, ghurabaaa` ghurabaa`
Ghurabaa`, ghurabaa`, ghurabaaa` ghurabaa`

We never care about the chains, rather we'll continue forever
We never care about the chains, rather we'll continue forever

So let us make jihad, and battle, and fight from the start
Ghurabaa`, this is how they are free in the enslaved world
So let us make jihad, and battle, and fight from the start
Ghurabaa`, this is how they are free in the enslaved world

Ghurabaa`, ghurabaa`, ghurabaaa` ghurabaa`
Ghurabaa`, ghurabaa`, ghurabaaa` ghurabaa`

How many times we remembered a time when we were happy
In the book of Allah, we recite in the morning and the evening

How many times we remembered a time when we were happy
In the book of Allah, we recite in the morning and the evening

Ghurabaa`, ghurabaa`, ghurabaaa` ghurabaa`
Ghurabaa`, ghurabaa`, ghurabaaa` ghurabaa`

Ghurabaa` do not bow the foreheads to anyone besides Allah
Ghurabaa` have chosen this to be the motto of life

Ghurabaa` do not bow the foreheads to anyone besides Allah
Ghurabaa` have chosen this to be the motto of life

If you ask about us, then we do not care about the tyrants
We are the regular soldiers of Allah, our path is a reserved path

If you ask about us, then we do not care about the tyrants
We are the regular soldiers of Allah, our path is a reserved path

Ghurabaa`, ghurabaa`, ghurabaaa` ghurabaa`
Ghurabaa`, ghurabaa`, ghurabaaa` ghurabaa`

The Prophet SAW said "Islam began as something strange, and it will return as
something strange the way it began. So Tooba for the Strangers"

Tuesday, February 17, 2004

Syahdu

Oh Tuhan
Syahdu nian mayamu ini
Namun syahdu lagi cintamu
Kesyahduanmu tiada bisa terurai
Dek segala insan maya ini

Mataku melihat sang ombak
Menongkah buih di lautan
Lambaian Niur selembut gemalai jejari
Bagai menggamit ku kesana

Telinga ini mendengar
Bisikan bayu kicauan burung
Gesiran ombak menyentuh hatiku ini
Laranya hati mendambakan cintamu

Oh Tuhan
Akan kuta'zim kemulianmu
Akan kusemai keagunganmu
Agar terbuka segala pintu hati ini
Bersama belas hidayahmu

Sunday, February 15, 2004



Ahad!

Why shed these tears of sorrow?
Why shed these tears of grief?
Ya nafsy how soon you forget,
After trials come sweet relief

Why turn you from Ar-Rahman?
Why yearn for a listening friend?
Ya nafsy, do you not remember,
On ALLAH, you must depend?

Read you not those stories,
of the trials in days gone by,
Of the Sahabi beloved by Allah,
Who for Allah's cause did strive?

Why loosen your hold upon him?
Why fling away, His outstretched Hand?
Ya nafsy, do you not remember,
Bilal's sabr on the blazing sand?

"Ahad! Ahad!" He cried,
While his flesh did drip and burn.
"Ahad! Ahad!" He cried,
To Allah alone he turned.

Forget you the firmness of Hamza,
As the gleaming swords did fall?
With Sabr he turned to Allah,
as the qureish did slice and maul.

Why drown in salty teardrops?
How can you dare compare your pain?
To that of Yasir and Summayah,
As the lay tortured on the scorching plain?

Forget you the charring of Khabbab,
As on burning coals he lay?
Ya nafsy how meager your suffering,
Wherefore do you lose your way?

Why befriend you not Al-Wali?
Why not in Salat to Him complain?
Like Job who only to Allah,
Turned in all his grief and pain?

Forget you those trials in this life,
Cleanse your heart and make it clean?
Ya nafsy, why all this sadness?
Do you not wish your heart to gleam?

Be patient in all your hardships,
Allah hears your cries of woe.
So trust Him and His hikma,
For He knows best and you don't know.

So tighten your hold upon him,
Lest He withdraw His outstretched Hand!
And remember the example of Bilal,
As he lay anchored on the blazing sand.

"Ahad! Ahad!" he cried,
While his flesh did drip and burn.
"Ahad! Ahad!" he cried,
To Allah alone he turned.

(the author is unknown)

Friday, February 13, 2004

“…He who relies on ALLAH, ALLAH is enough for him…”(65.3).


As we make our journey through life,

We build foundations to stand up high,

Knowing what is to come,

Waiting for judgement day,

Pleading ignorance to some,

We know that ain’t the way.


“…He who relies on ALLAH, ALLAH is enough for him…”(65.3).

We trip, we fall but that’s life in all,

We put faith in Allah, and stand up tall,

We can’t give up and we don’t give in,

Coz judgement day is where it begins.


“…He who relies on ALLAH, ALLAH is enough for him…”(65.3).

Smiling can put a gleam in the heart,

We all shud find sum place to start,

Make it today not tomorrow,

This life of ours is only to borrow.

“…He who relies on ALLAH, ALLAH is enough for him…”(65.3).

Walking, talking, crying, trying,

Want to be on your own but that’s just lying,

Wherever you go, whatever you do,

No that Allah is always with you.


“…He who relies on ALLAH, ALLAH is enough for him…”(65.3).


Even when your left high and dry

Remember that Allah is always close by

If no ones there to be found

Remember Allah is always around

If you need sum one to hold or care

Be sure that Allah will always b there


“…He who relies on ALLAH, ALLAH is enough for him…”(65.3).

We struggle We battle to stay on our feet

Coz in eternal paradise we want our seat

We tolerate and liberate at times with low Self-Esteem

However, he who relies on Allah, Allah is enough for him.


(Al-Muslimah) Ruhana Begum Ullah

Thursday, February 12, 2004

American Performing Artist Discovers Islam: An Interview with Everlast

By Adisa Banjoko
11/01/2004


American rap music has seen more than its share of influence from the religion of Islam. With groups such as Public Enemy rapping about their respect for the Nation of Islam, to people such as Q-Tip of A Tribe Called Quest embracing mainstream Islam, the religion seems to be a recurrent theme in the genre, both impacting lyrics and lives. One artist more recently touched by Islam is Eric Schrody, better known in music circles as Everlast.

What follows is an interview with journalist Adisa Banjoko in which Everlast discusses his journey to Islam and the challenges he faces as a new Muslim.

Adisa: Tell me about the first time you learned about Islam?

Everlast: It was probably around the late 80's. I was hanging out with Divine Styler (a popular Los Angeles rap artist). He was basically at the end of his 5% period (a reference to an American religious sect); he was starting to come into Islam. He lived with the Bashir family. Abdullah Bashir was sort of his teacher – and mine it wound up later. As he was making the transition from 5% into Islam, I would just be around and hear things.

I'm trying to think of the first time I recognized it as Islam. I think it was when one of Divine's friends took Shahada (the Muslim profession of faith) and I was there. I heard him say, "I bear witness that there is no God but Allah, and Muhammad is His servant and messenger." And I remember me being like, "What is this? I'm white. Can I be here?" It was out of ignorance, you know? Cause here in America , Islam is considered a "Black thing." And that's when someone pointed out to me, "You have know idea how many white Muslims there are in the world." I was like, "Really," and somebody broke it down. I said, "That's crazy. I had no clue."

Adisa: Do you feel any extra pressure being a white Muslim in America?

Everlast: I don't think of it on the grand scale. To me, Islam is mine. Allah is the God of all the worlds, and all mankind and all the `Aalameen (worlds). Islam is my personal relationship with God. So, nobody can put any more pressure on me than I can put on myself. But as far as the mosque where I pray, I have never felt more at home or more welcome. And it's not just mine. The few mosques that I've gone to around the country, I've never ever been made to feel uncomfortable. Like in New York , the mosque is big and there's so many people that nobody is looking to notice you. There were Chinese, Korean, Spanish [peoples] – everything, which was a good thing for me because at my mosque I'm the only white male, [although] there are some white females.

I think at first, I thought about it more than anybody else the first couple times I went to Jumma (the Friday congregational prayer). The first time I went to Jumma, I was taken by a friend of mine in New York . It was in Brooklyn in Bed-Stuy (Bedford-Stuyvesant). I was nervous about the neighborhood I was in, not the mosque. But I was just so at ease once I was there. I was like, "This is great." I didn't feel any different than anybody else in the mosque.

Adisa: How did your family take your turning to Islam? Because you were raised Catholic, right?

Everlast: Well, you know my mom is very open minded, very progressive. My mother lives with me. And I've been raised all my life without a belief in God, but a knowledge that He exists. I was taught, if anything in the world, know [that] there's a God. And my mom, even though she was Catholic she was the first person to point out the hypocrisy in the church. My mom really hasn't attended church in a long time. But as far as me, my mom is just happy that I have God in my life.

She sees me making prayers. And Divine is one of her favorite people in the world. She knows how much different we are than when she first knew us as kids. When me and Divine first hooked up, we were wild. We were out partying, fighting, doing whatever we had to do. We thought, "Yeah, that's what being a man is about. We're going to go out here and be thuggish."

She has seen how much it's changed me and him, and how much peace it's brought me since I've started to really accomplish something with it. I actually had a long talk with my mother the other day and we were on the topic of religion. We were actually talking about life and death, and the future, and when she might go – that won't be for a long time, in sha' Allah (God willing). But I asked her to do me one favor. I said, "Mom, when you die there might be some angels who ask you a question, and I want you to answer it; and I'm not sure exactly how it goes, 'cause I ain't died yet. Remember that there's only one God, and he's never been a man."

She said, "I know what you are trying to tell me."

I said, "Jesus wasn't God, Ma".

Some of what I know has definitely shown up in my mother. She's no Muslim, but she knows there's only one God. And that makes me very happy. I know guys that have turned towards Islam and their families have turned them out.

Adisa: My family tried to. I just can't understand that. But you know what? That's a trial. Although I've changed my name for like 8 years now, they still run up calling me by my birth name. Then it's, "Oh I forgot that you're Muslim." Then it's the pork jokes... It never stops.

Everlast: It's one of those things where people laugh at what they don't understand, or they fear what they can't grasp. The thing is that nobody can pretend that they don't understand it, because I've never come across anything more simple in my life.

Like I remember that when I sat down and asked, "So, what does a Muslim believe," and I got the list run down to me. I was like, "You don't put up the wall between Christianity and Judaism." They were like, "Nah, it's all the same story."

If when you finally get down to reading the Qu'ran, the Bible, and the Torah, which is pretty much just the Old Testament, you find that the Qu'ran is just an affirmation of what is correct and isn't correct within those books. And then you say to yourself, "How did that go down when these cats were all from different parts of the world?" But they are all confirming each other's story.

I'm reading a book right now called Muhammad: The Life of the Prophet, by Karen Armstrong. It was written by a non-Muslim. So far, I'm only about a quarter of the way through; but it starts out telling you how they originally tried to make Muhammad look like the most evil man on the earth – that he established Islam under the sword. But then you learn that Muhammad only fought when he had to. Muhammad only fought to defend Islam. It's a very good book about the man. It just lets you know that this cat was a man. We ain't trying to tell you that he was anything else but a man. We're telling you as Muslims that he was the most perfect example of a man to walk the earth so far. And from what I've read, he is the last one to come of his kind.

When you get beyond being scared of Farrakhan (the Nation of Islam's head) and what he's saying – and here as a white person I'm speaking – when you get beyond the ignorance of believing that Islam has anything to do with just people that are blowing up things, that doesn't have anything to do with Islam, they might do it in the name of Islam, but it has nothing to do with Islam – you can't argue with it.

When I explain Jesus to a Christian, he can't argue with me. And I don't mean argue, saying, "Jesus isn't God!" I mean, how much more sense does it make that he's a man? If I was Christian, which to me means to be Christ-like, and God asks me, "Hey how come you weren't more like Jesus?" I'll say, "I wasn't more like Jesus because You made him half of a God; I'm only a man!" That doesn't make any sense.

God doesn't want things hard on us. God wants things easy as possible. Allah is going to make it as easy as possible. If you ask and you are sincere, Allah will bring it to you. He might throw some rocks on your path, to make you trip and stumble. But it's going to come to you.

Adisa: Talk to me about the first and second time you took your Shahada (profession of faith).

Everlast: Well the first time, it was right after I had heard a tape from Warith Deen Muhammad (son of Nation of Islam founder, Elijah Muhammad, who took most of the Nation of Islam into mainstream Islam). That just kind of broke down the whole Jesus thing. He explained that we [Muslims] do Christians a great favor by bringing Jesus down to the level of a man. Why would God create a man who is half a God and compare us to him? And it just sent off a bomb in my head. So I took Shahada. And then the initial high wore off.

It was almost like a Christian who says that they accept Jesus. Then they say, "No matter what I do now, I'm saved." Cause I was raised with that kind of mentality. Like, "OK, I accept the truth so let me just go out here and sin my butt off and I'm saved."

I didn't really claim to be Muslim though at that time. I picked and chose what I wanted to believe. Allah gave me leeway for a time. But eventually it was time to fish or cut the line. I was coming to a point where I was unsatisfied emotionally and spiritually. I had money in the bank and a $100,000 car, women left and right: everything that you think you want. And then just sitting there being like, "Why am I unhappy?" Finally that voice that talks to you – not the whisper [of Satan] – the voice said, "Well, basically you're unhappy because you're living foul and you're not trying to do anything about it."

My stubbornness at that time wouldn't allow me to talk about it at that time. You get in that state of mind where you're like, "I can figure this out all by myself."

I finally got humble enough to talk to Divine and Abdullah about it. They asked me, "How do you feel? What do you think it is?" So finally, I'm sitting there taking Shahada again. From that point on, I've made a commitment where I'm going to try my best. I'm going to do my best to make my prayers, let's start there. Let's make our prayers and pray for the strength to stop doing one thing at a time. That's what I'm still dealing with.

You know, once you get over the big things, it becomes very subtle. It can be as subtle as looking a man, and not even speaking bad about him, but backbiting him in your mind. The easy ones to beat – well I shouldn't say easy – the big ones are easy to notice. It's the subtle psychological stuff that helps you get into who really you are. You got to be able to face the truth of who you are. If you are not able to face that truth of who you are, you're going to crumble, man.

People question me and go, "You're Muslim?" And I'm like, "Yeah I'm Muslim, but I'm also a professional sinner. I'm trying to get over it, trying to retire. I won't front and say I'm better than you. I just believe that I've been shown the truth and hopefully that will save me."

Adisa Banjoko is a journalist and lecturer living in the San Francisco Bay area. He can be contacted at soulpolisher2001@yahoo.com

This interview was originally published on 12 July 1999 and has been republished, with a few minor changes, by IslamOnline.net with the permission of the author.

Wednesday, February 11, 2004

Horseshoes

Because I forgot to stop for You
After the yellow rays had bent
You tenderly touched my eyes—
And I slowly awakened

Stashing away my chores—
Into brown paper bags
Left behind—not befitting
For the trotting horses—

We traveled on gravel
I dropped- along the way—
Sodium chloride packs—
Melting beneath horseshoes

Together we passed the bus
A child in purple coating
Smiled alone in frozen cream
The mitten—only hanging—

We passed the brick house
In towering trees,
Seeing Juliet in peach Rose
Crying, Dancing, Calling, Dying—

Since then, the brown wooden stage
Tarnished with performance
Shorter than understood—by me
Ended in proximity—

Tuesday, February 10, 2004


taken from ikomik

.....

Monday, February 09, 2004

The Signs of Fear of Allah; Its Reasons; Its Fruits and Some Poems
Imam Ghazali, Imam Ibn Qayyim and Ibn Rajab Hanbali
(taken from www.islaam.com)

The Signs of Fear:

Know! Dear Muslim brothers and sisters. We can find out whether we fear Allah or are oblivious of him through some simple tests. Here are some of them:

The tongue informs us: if we talk evil, backbite and engage in frivolous gossip, it shows that there is very little concern. We should engage our tongues in the remembrance of Allah, in the recitation of the Quran and in circles of knowledge.
In the heart we should expel hatred, enmity and jealousy and replace them with well-wishing and care for Muslims
We should be careful of what we put in our stomachs.
Our eyes should not wander off to look at haram objects.
Our feet should not walk towards haram places.
We should not extend our hands for haram purposes.
We should be concerned in our good deeds that we don't perform them for anyone else except Allah.
The Reasons For Fearing Allah:

O servants of Allah, there are many reasons why we should fear. The following is a list of a number of them;

the fear of death before repenting;
the fear of not living up to one's repentance and breaking one's promise;
the fear of not being able to fulfil Allah’s obligations;
the fear of losing one's softness in the heart and its hardening;
the fear of losing consistency;
the fear of allowing temptations to dominate;
the fear of Allah making one's self responsible for doing goods deeds because of conceit;
the fear of becoming arrogant and egotistical due to the abundance of bounties;
the fear of being distracted from Allah by other creation;
the fear of being led to an evil ending through excessive bounties;
the fear of being punished early (i.e. in this world);
the fear of being disgraced at the time of death;
the fear of being beguiled by the glitter of this world;
the fear of Allah revealing one's secret in one's state of oblivion;
the fear of being stamped with a bad death at the time of death;
the fear of the pangs of death;
the fear of the questions of Munkar and Nakeer in the grave;
the fear of the punishment of the grave;
the fear of the horrors of the horizon (at the time of resurrection);
the fear of the awe during the presentation in front of Allah;
the fear and the shame of being naked (at the time of resurrection);
the fear of being questioned about every little thing in life;
the fear of the bridge (over Hell) and its sharpness; the fear of the fire, its chains and its torment;
the fear of being deprived of Paradise, the Eternal and everlasting kingdom and abode and
the fear of being deprived of seeing Allah's tremendous visage.
The jurist of Samarkand says that the person who does one good deed should be weary of four things (imagine what a person who commits a sin should be afraid of):

The fear of not being accepted because Allah says:
‘Allah only accepts from those who fear.’ [Maidah: 27]
The fear of showing off, for Allah says: ‘They have been instructed to worship Allah sincerely; religion is for him Alone.’ [Bayinah: 5]
The fear of preserving the good deed because Allah says: ‘Whoever brings a good deed shall have ten times its reward.’ [An`am: 161]
The fear of being deserted in performing good deeds, for Allah says: ‘My reconciliation (with good) is only through Allah; it is upon Him that I trust and it is to Him that I resort.’ [Hud: 88]
The Fruits of Fear:

Ghazali (rahmatullahi `alayhi) sais: ‘Fear rips away desires and muddens luxuries so that cherished sins become reprehensible, just as a honey lover is repelled by it when he learns that it has poison in it. This is how fear burns desires; disciplines the organs; subordinates the heart and gives it tranquility. It also enables the heart to rid itself of pride, hatred, and envy; and it leaves it absorbed in it (fear). Hence, the heart becomes preoccupied with its own worries and looks towards its best interest in the long run. It is then engaged in only matters like meditation, self-analysis and struggle. It cherishes its time and moments.’ [Ihya: 4/160]

Poems:

Abdullah ibn Mubarak (rahimahullah) said about fear:

When night befalls, they endure it
and see it through bowing in ruku.
Fear has released their sleep, so they stand
and acquire security in vigilance.

Hasan ibn Hani (rahimahullah) composed the following (it has been credited to Imam Shafi`ee (rahimahullah)):

Fear Allah and hope for every good thing from Him;
Don’t follow your adamant self, lest you regret it;
Remain in between hope and fear
and you will rejoice with the Pardon of Allah if you submit.
[Muajjamul Udaba: 17/303 credited to Imam Shafi`ee and also in the Divan of Hasan.]

:)

Sunday, February 08, 2004

ON SYUKR
Taken from Window on Islam radio show transcript of an interview with Imam Hamza Yusuf. Some of the words, grammer might not make sense because it's written down almost exactly as br Faisal and Imam Hamza said it.

Faisal:
We’re just about out of time, I was wondering if I could ask one last question. How is that we can actually follow in the footsteps of the earlier Muslims and yet avoid mistakes that you just mentioned that many of the Umayyads and the later generations fell into? How can we really recapture that originally spirit that the people around the Prophet peace be upon him had?

Imam Hamza:
Well I think, I think that Islam, that there is an individual aspect of Islam, there’s my Islam, as an individual, trying to implement in my life the ideals of Islam and using my life as an opportunity to improve my state of submission. And that takes; this is a lifetime of work. And this is, each day of our life is an opportunity to improve our state and to improve our understanding of the world. And its not easy it takes a lot of work, it takes a lot of thought, and it takes also, usually good company of people that will help one, and it takes a brutal honesty as well, of looking at our, at ourselves and trying to get closer to these ideals. I mean the Quran is very clear in that it says you have in the messenger of God, you have an excellent example and so learning about his life: He was the most forbearing of people, he was the most clement of people, he was the most forgiving of people, he constantly smiled. It, that it was his nature to smile.

And If you look out there, just smiling is something that could really help alleviate… people that smile all the time now are, are seen almost as fools. Something’s wrong with them, and there’s just so much ingratitude. So I think that gratitude and, and just being filled with a state of gratitude is something that all of us should be working on.

The Quran says that the devil when he said in the Quran that he will come to the servants of God, meaning creation, all of humanity, from in front of them, and behind them, and to the right of them, and to the left of them, and then he said and you will not find very many grateful ones amongst them.

That gratitude was really what he was trying to remove from Bani Adam or the children of Adam

And so gratitude according to Ibn ‘Atthoylah is the quickest way to really being in a healthy state, of being in a state of gratitude. And so I think just syukr and this idea of really feeling grateful and reflecting and recently there was a beautiful study done at Davis by a social scientist on gratitude, in which they took people over long periods of time who tended to be depressed and negative people and they would have them think every morning what they would start their day by; actually going over those things that they have reason to be grateful for.

And over time their mental states changed drastically, and its very interesting study because it was done with a very strong control group and done in a traditional social science, using their methodology and it affected these people’s states. And so just feeling that gratitude and thankfulness is something that, and this was the hallmark of traditional societies. Even this country traditionally it was rooted in the sense of feeling grateful and feeling the blessings that, that we have been given.

I think that is something that Muslims really need to focus on is, because if you look out there at all these negative stuff you’ll just start feeling miserable, and if you forget that in spite of it all there is so much to be grateful for.

If you’re in a wheelchair, you know, the fact that you’ve got your hands is reason to be grateful. I mean there’s always, and this is what Ibn Abbas, cousin of the Prophet sallallahu alaihi wasallam, and one of his companions, he said, that any tribulation that you have, if you examine it you will always find that there’s reasons to feel grateful and he gave three immediately:
- that if it was in this world, that that alone is a reason to feel grateful, because that it wasn’t in the next world. Because the calamity in the next world is much greater than anything in this world
- that if it was in your worldly affairs, in other words, material affairs and not in your spiritual affairs that was reason to be grateful and that that it could have been worse,
- that whatever affliction in this life it still could have been worse. And that is also reason to be grateful So even in the midst of tribulation there is reason to feel grateful.

And, and the Quran clearly states, “lain shakartum laazidannakum”, that if you show gratitude then God will increase you in that feeling of gratitude. In other words, He’ll give you more reasons to feel grateful. So, that is a law, that is a law of cause and effect according to Muslim belief, that if you actually display gratitude, you will find more and more reasons to feel grateful and if you display ingratitude, conversely, you will find more and more reasons to feel ungrateful and that‘s the way the universe works.

Saturday, February 07, 2004

Assalamualaikum wrth.........


What does it mean by the picture above?

Bismillahirahmanirrahim,
It is strange for me to write this. But I feel a bit lonely. Ya Allah, please help me. I don't know where to start. It is strange when we thought that we are ok, but actually the opposite is happening. For me when I reflect back on what happened; why am I feeling so lonely? Why do I feel lost? Why do I feel so miserable? What really happened to me? I don't really know why.

I just came back from the MCT Eid dinner few hours ago. I was not really in a very good mood during the dinner. When I reached my room, I opened up my laptop and surf through some pictures in the picture gallery. Suddenly, I saw the picture above. I remembered something. The picture was taken during the retreat that I attended last year at the Adirondack. When I reflected the moment I was there, and the state of my heart during that time then the state I am in right now, I feel like crying. What happened to me? I am too much in ghaflah. I am away from dzikrullah. Where am I? Am I ready for journey to Allah? Where is the sweetness of my solah? Where is my love toward i'badah? Ya Allah, please guide me? I am too much following my desire. Am I ready for death? Death is not far away. Maybe tonight, maybe tomorrow, maybe next week.... Who am I to predict when death is coming?

I am still too attached to this dunya. Where am I heading to? Jannah? An-Nar? Na'uzubbilahuminzalik. May Allah forgive me? May Allah bring back my heart to the path of virtue? Allah is Merciful. But we are not merciful to ourselves. We cry and make taubah. But not even after a day, we would be committing back the same sin and we forget what we have said in our taubah. I am neither that strong nor am I able to lead others. I need guidance from my friends, my elders, my brothers and sisters, and anybody who knows me. Ya Allah. Please guide me back to your path. Ya Allah. Put me away from a du'ah that is not accepted, a repentance which is a lie and a heart that is veiled.
Ammen

By,
Awang Shamsul Awang Hambali

February 7, 2004
10.52 pm

Remember Just Remember ....
(the author is unknown)

When things are down
And you are out of your mind
Remember just remember
Allah is The Kind.

When your life is in darkness
And nothing is right
Remember just remember
Through the darkness, Allah is The Light.

When nothing makes sense
And your heading for demise
Remember just remember
It doesn't make sense, but Allah is The Wise.

When times are troubled
And no one seems to care
Remember just remember
Allah won't hurt you, He is The Fair.

When your heart is breaking
And your pain makes you fall
Remember just remember
Allah Sees it all.

When you are weak
And the road seems long
Remember just remember
Seek strength from The Strong.

When life is a burden
And everything is unstable
! Remember just remember
Allah is The Able.

When the way is cloudy
And there is no one by your side
Remember just remember
Allah is The Only Guide.

When no one wants to listen
Or is willing to lend an ear
Remember just remember
Allah is always ready to hear.

When you are poor and penniless
And you are stuck in a niche
Remember just remember
Allah is The Rich.

When you are down in your misery
And there is nowhere to run
Remember just remember
You can always run to The One.

When your all alone
And your pain has no end
Remember just remember
Allah is the one you can depend.

And when your scars are hurting
And your heart is in fear
Remember just remember
Allah is really here.

O you who believe! Remember Allah with much
remembrance. And glorify Him early and late.
He it is Who blesse you, and His angels (bless you),
that He may bring you forth from darkness unto light;
and He is ever Merciful to the believers."(33:41-43)

SubahanAllah, Alhamdulillah, Allahuakbar :)

RINTIHAN SEORANG HAMBA

Bismillahirrahmanirrahim

Anugerahkanlah sedikit rasa cinta mu pada Mu Tuhan

Agar aku tidak mencintai selain Mu

Supaya apa yang ada ku korbankan untuk Mu


Atau berilah sedikit rasa takut pada Mu Tuhan

Agar aku dapat mengawal diri ku

Patuh pada seruhan Mu

Menjauhi larangan Mu

Hidupkanlah jiwa aku dengan mengingati Mu Tuhan

Bangunkanlah jiwa aku dengan takut kepada Mu

Agar rasa kehambaan ku subur di dalam jiwa ku

Tuhan, cinta dan takut memenuhi jiwa ku


Inilah yang akan menyelamatkan aku

Kalau tidak kerana ini sudah tentu aku lalai dengan Mu selalu

Aku lupa suruhan Mu dan larangan Mu

Setiap waktu nafsulah yang mempengaruhi ku

Syaitanlah yang akan menipu daya aku

Tuhan! Robek -robeklah hatiku ini

dengan takutkan-Mu

Pecah-pecahkanlah hatiku

dengan kehebatan-Mu

Hancur luluhkanlah hatiku

dengan Jabbar dan Qahhar-Mu

Hiris-hirislah hatiku

dengan Rahim dan Rahman-Mu

Kecut dan reput-reputkanlah hatiku

dengan Qudrat dan Iradah-Mu

Agar jangan manusia dan kuasa

merobek--robek hatiku

Supaya kebesaran manusia

tidak pecah-pecahkan hatiku

Jangan sampai zalim dan kezaliman

manusia menghiris-hiris hatikku

Aku berlilndung dengan-Mu daripada

makhluk yang merosakkan hatiku

Juga aku berlindung dengan-Mu

jangan sampai dunia dan nikmatnya

merosak hatiku

Tuhan,selamatkanlah hatiku daripada

dirosakkan oleh pujian

Peliharalah hatiku daripada nikmat

dunia dan keindahannya

Tuhan, apalah ertinya aku cintakan

syurga-Mu pada hal hatiku

tidak mencintai-Mu

Apalah ertinya aku takutkan neraka-Mu

sedangkan hatiku

tidak takut dengan-Mu

Tuhan!Hidayah-Mu yang kupinta

Taufiq-Mu yang aku mahu

Selamatkanlah aku Tuhan!

Peliharalah aku

Pimpinlah aku ke jalan keselamatan

Engkau adalah Tuhanku,pelindungku.

amin ya rabbal'alamin....

waallahu'alam

wassalam :)

Friday, February 06, 2004

ajak kekesalan seseorang pada seorang faqir

"Kau hanya seperti seorang gila, berpuisi bak seorang Pujangga saja. "

hahahaaaaa....yang gila siapakah?
apakah ayat-ayat Tuhan atau orang yang sedang kesal ini?
atau aku yang diberi kegilaan untuk memberikan sesuatu kesejukan bagi orang
ini?
demi masa, sesungguhnya manusia dalam keadaan merugi

"Jangan ganggu aku dengan puisimu, karena akan membuat semakin dalam
kekesalanku!"

masih ada kekesalankah dihatimu?
itu adalah puisi yang Allah beri

"antara kediamanmu ya Allah, ada tersirat sesuatu yang tersembunyi
dalam cintamu ya Allah, ada suatu yang menyakinkan diri"

"Mengapa tak pergi berhaji saja dengan semua puisimu?"

hajiku didalam dada
sholatku didepan mata
hidupku dalam genggaman tangan Ilah
antara hidup dan matiku ada sesuatu rahasia
puasaku dalam otak
dzikirku dalam lidah

"Ada kemuakan dalam hatiku karena puisimu, wahai orang faqir."

"ya Allah, berikanlah pada hambamu yang satu ini sebuah rezeki yang baik
dihari esoknya
karena demi cintamu aku akan berikan jiwa ragaku untuk meminang sebuah senja
karena aku hanyalah bayanganmu saja
tiada kuasa untuk berkehendak sesuatu kecuali dengan kata "Kun"-MU itu"

"Persetan dengan semua puisimu!"

"sesungguhnya aku tiada berniat untuk melakukan dosa, ya Allah.
tapi berilah pelita pada hambamu yang satu ini dalam kegelapan pikiran yang
hadir diotaknya"

antara malammu kuinginkan kesejukan jiwa...
antara firmanmu kuinginkan kata mutiara
antara pejaman mataku ada sekilas cinta
antara genggaman tanganmu kan kuraih rindu damba

"Dalam kekesalanku karena sakit hati pada seorang pria."

hanya karena seorang pria bisa membuat kekesalah didalam dada?
apakah cinta tuhanmu tidak berarti bagi diri hambanya?
apakah cuma sebuah kata bisa menggores dan menusuk hati didalam dada?
apakah cinta laila bisa berakibat putus asa dan mati karena majnun pergi
meninggalkannya?
apakah shinta meminta pada rama untuk memanah jantung hingga tembus
kebelakang punggungnya?

untuk apa Musa berjalan mencari Tuhan di Tursina bila seorang hamba lari
dari Tuhannya?
untuk apa sebuah pertemuan antara dua busur diciptakan bila cinta tuhannya
ditampik dari pandangan
untuk apa seorang robiyah al-'adawiyah ingin neraka hanya karena sebuah
ridlo darimu, ya allah?
untuk apa Abu Nuwas bersyair sehingga membuat hatiku menangis karenanya?
untuk apakah tanda tanya dibuat bila tiada sebuah jawaban didalamnya?
untuk apakah raga dicipta bila ruh sudah keluar dari maqamnya?

antara kuburan ada yang berjalan terseok karena lincahnya dengan dunia
antara sebuah kematian ada tersirat sesuatu yang bisa melalaikan hamba

hanya cinta, katanya
aku tak inginkan nafsu

hanya kesal, katanya
sehingga dosa ditumpahkan kepadaku

hanya muak, katanya
sehingga kalimat murka datang dihadapanku

antara jalan yang satu dan yang lain..
sesungguhnya kuinginkan jalan tengahmu
bersama para mursyid dalam kalam karimmu

"Apakah ada sesuatu yang merasuk dirimu hingga berpuisi begitu?"

hai yang bersembunyi didalam dada
membisikkan sebuah dosa-dosa
merakit singgasana neraka
mencabik tulang para mayat berjalan hingga lupa
menyusun mimpi-mimpi dalam sebuah karma
membikin aroma tuak menjadi air raksa
antara buaian tiada berkesudahan
bila memang ia ingat mati
sesungguhnya ada terbersit cinta dalam hati

--dody iskandar