Wednesday, December 1, 2010

Pra Syarat Kemenangan Kita. Siri Pertama - by Ketua DPP Malaysia (Nota Ringkas)

1. "Ia dikurniakan kepada mereka yang layak dan berpotensi. Kelayakan dan potensi itu pula dinilai setelah mereka berjaya menepati pra syarat bagi sebuah kemenangan" - Ust. Nasrudin Hassan bercakap tentang kemenangan.

2. Untuk artikel lengkap, saudara bolehlah merujuk kepada link ini -> Pra Syarat Kemenangan Kita. Siri Pertama - by Ketua DPP Malaysia

3. Hari ini, saya tak akan memperkatakan dengan panjang mengenai artikel berkenaan, sekadar nota ringkas untuk memahami apa yang cuba dihuraikan oleh Ust. Nasrudin Tantawi


Langkah Mencapai Kemenangan

4. Pra Syarat 1 : Memiliki Aqidah Perjuangan

Aqidah perjuangan:
1) Merentasi Tribulasi - Muhammad: 31
2) Perjuangan Satu Kebanggan - As Saf: 14
3) Optimis Terhadap Kemenangan Islam - At Taubah: 40
Contoh:
(a) Peristiwa Gua Thur
(b) Peristiwa diburu Suraqah

5. "Tribulasi dalam perjuangan adalah menepati ujian daripada Allah swt sebagai proses saringan dan kelayakan untuk menyandang status seorang pejuang."

6. (a) Kita perlu meletakkan Islam di tempatnya
(b) Untuk itu kita perlu menempuh tribulasi. Tiada alasan untuk tidak.
(c) Peluk tubuh adalah jenayah

7. Bentuk-bentuk Tribulasi
- Syaitan, nafsu shahwat (Faatir 6)
- Kafirun, musyrikun, munafiqun, dzolimun, fasiqun, jahilun (Al Baqarah 217)
- Kesengsaraan & penderitaan (Al Baqarah 214)
- Kekayaan & kemewahan (At Taubah 24)
- Ketakutan & kegopohan (Al Baqarah 155)
- Anak pinak, pasangan, dan kaum keluarga (At Taghabun 14)

Friday, July 2, 2010

Jangan Takut!!!


Idea baru melintasi pemikiran saya. Ia menyebabkan saya tersentak. Benak hati saya berbisik : “ Dzar, apa kata kau pakai serban ke kelas buka semester nanti?” Saya berfikir sejenak. Apa salahnya?

Ianya adalah sesuatu yang baru bagi saya Ia adalah satu perubahan. Satu hijrah! Mampukah saya lakukan? Perasaan takut dan segan segera menutupi segala deria.

Saya pernah tengok Faris dan Abang Khairul ke kelas dan tempat kerja berserban. Secara jujurnya saya sangat cemburu dengan mereka. Mereka berjaya melakukan satu perubahan. Tidakkah mereka segan atau takut.

Saya terasa ingin sangat berserban atas beberapa sebab:-

1. Ianya pakaian sunnah. Melakukannya adalah satu sunnah. Senang kata, anda dapat pahala ekstra dengan melakukannya. Bukankah dapat melakukan satu sunnah itu satu kemanisan.

2. Saya berasa tidak puas hati apabila pakaian barat dijadikan pakaian formal. Mengapa bukan pakaian sunnah, pakaian Islam menjadi pakaian rasmi Malaysia? Dengan melakukan sedimikian identiti Islam semakin terhakis dari masyarakat Malaysia. Tulisan jawi atau tulisan arab bukan lagi tulisan rasmi Negara kita. Satu persatu identiti Islam mula pudar dari hidup masyarakat kita. Oleh itu saya berazam hendak jadikan identiti Islam sebagai identiti rasmi masyarakat kita semula!

Saya sangat memandang tinggi dan menghormati sesetengah dari pemimpin Negara kita terutamanya dari Parti Islam Se-Malaysia (PAS) kerana keberanian mereka mengenakan pakaian sunnah dalam majlis-majlis rasmi. Dengan berbuat demikian, mereka menunjukkan identiti Islam masih mampu untuk dikekalkan.

3. Saya ingin melakukan perubahan supaya rakan-rakan lain tidak segan melakukan perubahan. Barangkali sebahagian dari kita segan untuk berubah menjadi baik takut-takut menjadi bahan bualan sahabat-sahabat sekeliling. Saya nak tunjukkan kepada semua, “Jangan takut buat perubahan!” Kalau anda bukan kaki surau jangan segan untuk melangkah ke surau. Kalau anda tidak bertudung, jangan segan untuk bertudung! Kalau anda bertudung biasa jangan takut untuk bertudung labuh! Saya akan tunjukkan kepada kalian kita tidak perlu takut untuk membuat perubahan!

Jadi sahabat-sahabat, jangan segan untuk berubah. Saya yakin kita mampu lakukannya

Wednesday, May 12, 2010

Apabila Akhbar Melayu Mendapat Saham dari Sektor Perjudian


1. Yang halal adalah jelas dan yang haram adalah jelas. Berjudi itu haram. Itu sudah jelas. Al Quran sendiri menegahnya.

2. Baru-baru ini saya kerap membaca sebuah akhbar berbahasa Melayu di tempat kerja baru saya. Akhbar ini sangat popular di kalangan masyarakat kebanyakan khususnya yang berbangsa Melayu. Peminatnya di Facebook sahaja hampir mencecah 58000 orang dan majoritinya adalah orang Melayu beragama Islam.

3. Yang menarik perhatian saya ialah kewujudan iklan-iklan perkhidmatan untuk mendapatkan keputusan nombor ekor melalui SMS berbahasa Melayu di dalam akhbar berkenaan. Dan iklan-iklan berkenaan bukan sedikit tetapi hampir mengambil 3 muka surat dari akhbar berkenaan.

4. Ini bermakna akhbar berkenaan pastinya mendapat habuan daripada menyiarkan iklan sedemikian. Dalam erti kata lain, ia mendapat saham daripada sektor perjudian.

5. Beberapa persoalan timbul.
(a) Apakah motif akhbar berkenaan menyiarkan iklan berkenaan?
(b) Adakah kerana semata-mata mendapatkan keuntungan dari hasil penyiaran iklan berkenaan tanpa mengambil kira latar belakang pembacanya?
(c) Tiadakah sebarang penapisan dibuat sebelum iklan-iklan ini disiarkan?

6. Yang menyebabkan saya lebih bingung ialah apabila mengetahui yang pemilik syarikat akhbar berkenaan dan editor akhbar berkenaan adalah mereka yang beragama Islam.

7. Mereka seolah-olah menggalakkan orang Melayu terlibat dengan perjudian. Tindakan mereka seolah-olah menghalalkan satu perkara yang terang-terang haram.

8. Ketahuilah bahawa berjudi itu salah satu dosa besar (Al Baqarah : 219). Maka janganlah kita terlibat dengannya.

9. Dan menghalalkan satu perkara yang haram juga adalah berdosa. Kalau anda punya kuasa, dan anda membenarkan perjudian. Itu juga berdosa. Tidak kiralah judi nombor ekor ataupun judi Piala Dunia. Ia tetap berdosa.

10. Mulai hari ini, saya melancarkan kempen memboikot pembelian akhbar berkenaan! Saya juga ingin mengajak sahabat-sahabat agar jangan beli akhbar ini selagi mana masih terdapat iklan-iklan perjudian. Saya juga mengajak kita memboikot mana-mana pihak yang mempunyai kuasa tetapi terlibat menghalalkan perjudian.

Tuesday, May 11, 2010

What is permanent in existence? : Anaximander


Anaximander - A younger contemporary and a pupil of Thales was Anaximander. He agreed with his teacher that there is some single basic stuff out which everything comes. Unlike Thales, however Anaximander said that this basic stuff is neither water nor any other specific or determinate element, arguing that water and all other definite things are only specific variations or offshoots of something which is more primary. It may very well be, he thought , that water or moisture is found in various forms everywhere, but water is only one specific thing among many other elements, and all these specific things require that there be some more elementary stuff to account for that origin. The primary substance out of which all these specific things come, said Anaximander, is an indefinite or boundless realm. Thus, Anaximander differentiates specific and determinate things from their origin by calling the primary substance the indeterminate boundless. Whereas actual things are specific, their source is indeterminate, and whereas things are finite, the original stuff is infinite or boundless.

Besides offering a new idea about the original substance of things, Anaximander advanced the enterprise of philosophy by attempting some explanation for his new idea. Thales had not dealt in any detail with the problem of explaining how the primary stuff became the many different things we see in the world, but Anaximander addressed himself precisely to this question. Although his explanation may seem strange, it represents an advance in knowledge in the sense that it is an attempt to deal with known facts from which hypotheses can be formulated instead of explaining natural phenomena in mythical and nondebatable terms. Still, what Anaximander has to say about the origin of things has the flavor of bold speculation, for in describing the indeterminate boundless as the unoriginated and indestructible primary substance, he speaks of this as also having eternal motion. As a consequence of this motion, the various specific elements come into being as a "seperating off" from the original substance, and thus "there was an eternal motion in which heavens came to be." But first warm and cold were separated off, and from these two came moist; then from these came earth and air. Anaximander then tried to account for heavenly bodies and air currents around the earth in what appears to be a mechanical explanation of the orderly movement of the stars. He though that the earth was cylindrical in shape in contrast to Thales, who thought it was flat as a disk and floated on the water.

Coming to the origin of human life, Anaximander said that all life comes from the sea and that in the course of time, living things came out of the sea to dry land. He suggested that humanity evolved from creatures of a different kind, using as his argument the fact that other creatures are quickly self-supporting, whereas human alone need prolonged nursing and that, therefore, humanity would not have survived if this had been the original form. Commenting on Anaximander's account of the origin of humanity, Plutarch writes that the Syrians "actually revere the fish as being of similar race and nurturing. In this they philosophize more suitably than Anaximander; for he declares, not that fishes and men came into being in the same parents, but that originally men came into being inside fishes, and that, having been nurtured there--like sharks--and having become adequate to look after themselves, they then came forth and took the land." Returning again to the vast cosmic scene, Anaximander thought that there were many worlds and many systems of universes existing all at the same time, all of them perishable, there being the constant alternation between their creation and destruction. This cyclical process was for him a rigorous "necessity" as the conflict of opposite forces in nature caused what he called poetically an "injustice requiring their ultimate destruction. In the only sentence form his writings that has survived, Anaximander gathers up his chief thought by saying, again somewhat poetically, that "From what source things arise, to that they return of necessity when they are destroyed; for they suffer punishment and make reparation to one another for their injustice according to the order of time."

Monday, May 10, 2010

Yeay! I am now officially a member of the library.

As Salam 'Alaikum and Good Day!

I just registered at 'Perpustakaan Komuniti Petaling Jaya'. RM31 for the registration fee is quite worthy with the benefits I get. Now I can officially borrow any book from the library and I already did it as soon as I get the library card. Now I can spend my time reading 'Azizi Abdullah's Kawin-kawin' and 'Shakespeare's The Merchant of Venice' without spending any ringgit for the books.

I would really suggest that you guys become a member of your nearest library. Trust me, it is fun and not to forget, informative as well. Reading brings you many benefits. So hurry up, don't waste this golden opportunity!

p/s: I present to you my new library card.

Sunday, May 9, 2010

Mengingati Abdullah di Mu'tah

Bulan Jamadil Awal akan berakhir tidak lama lagi. Jamadil Akhir bakal menyusup tiba. Sebelum detik itu berlaku, eloklah kita mengingati satu peristiwa penting yang berlaku di bulan Jamadil Awal ini iaitulah Perang Mu'tah dan Kisah salah seorang komando Islam - 'Abdullah Bin Rawahah.

'Abdullah bin Rawahah adalah seorang penyair yang mampu mengungkapkan syair-syair yang indah. Apatah lagi di medan Mu'tah. Sebelum berangkat ke medan jihad itu, beberapa sahabat telah mendoakan untuk para pejuang-pejuang itu "Semoga Allah SWT membawa kamu pulang dengan selamat bersama kejayaan dan semoga Allah SWT memelihara kamu daripada segala keburukan."

Sebagai sahutan daripada doa itu, Hazrat 'Abdullah bin Rawahah telah membaca tiga rangkap syair yang bermaksud,

"Aku ingin supaya dosa-dosaku diampunkan oleh Tuhanku. Dan aku inginkan sebilah pedang yang akan memancutkan darahku. Ataupun satu tombak yang akan mengoyak keluarkan jantung dan tali perutku.

Apabila orang-orang lalu di tepian kuburku, mereka akan berkata, "Semoga Allah SWT memberi petunjuk dan menjayakan kamu wahai pejuang.
Sememangnya engkau diberi petunjuk dan kejayaan."

Itulah dia 'Abdullah bin Rawahah yang tidak takut mengidamkan syahid di jalan Allah. Dia ditugaskan membawa panji dan tentera Islam andaikata gugurnya Zaid dan Ja'far.

Dan memang itu yang berlaku. Zaid dan Ja'far gugur. Apabila Ja'far syahid, orang ramai telah memekik memanggil 'Abdullah bin Rawahah yang pada masa itu berada di satu penjuru sedang makan seketul daging. Selama tiga hari beliau tidak mendapat sesuatu untuk makan. Sebaik sahaja mendengar panggilan itu, beliau terus membaling ketulan daging tersebut. Beliau mengutuk dirinya sendiri. "Ja'far telah syahid, tetapi kamu wahai 'Abdullah masih sibuk dengan dunia."

Beliau maju ke hadapan mengambil bendera dan mula berperang. Jarinya telah tercedera dan jari itu tergantung-gantung di tangannya. Beliau telah menekan jari yang tergantung itu dengan kakinya kemudian menarik tangannya sehingga jari itu terputus. Beliau kemudian membuang bahagian yang terputus itu lalu maju ke hadapan.

Dalam keadaan yang begitu dahsyat lagi tegang, beliau mula teragak-agak. Tiada lagi semangat dan tiada lagi kekuatan untuk melawan. Namun demikian, keraguan itu berlaku sekejap sahaja. Beliau telah berkata kepada dirinya sendiri,

"Wahai hati, apa lagi yang engkau rindukan sehingga menyebabkan engkau teragak-agak?
Adakah kerana isteri? Kalau begitu, untuknya talak tiga.
Adakah kerana hamba-hamba? Kalau begitu, mereka semua dibebaskan.
Adakah kerana kebun? Kalau begitu, kebun disedekahkan di jalan Allah SWT.

Selepas itu beliau membaca beberapa rangkap syair yang berbunyi,

"Wahai hati sesungguhnya engkau pasti mati.
Sama ada engkau suka atau pun tidak suka.
Engkau telah hidup dengan senang lenang begitu lama.
Renunglah! Engkau hanya daripada setitis air mani.
Lihatlah, orang-orang kafir datang menyerbu orang-orang Islam.
Apakah yang terjadi kepada kamu sehingga kamu tidak lagi cinta kepada syurga?
Sekiranya kamu tidak terbunuh pun.
Akhirnya kamu pasti mati juga."

Selepas itu beliau turun dari kuda. Sepupunya datang membawa seketul daging sambil berkata, "Makanlah sedikit, tegakkan tulang belakangmu. Sudah beberapa hari engkau tidak makan." Beliau lalu mengambil daging itu. Dalam pada itu kedengaran suara serangan dari satu arah. Beliau terus membuang daging itu, mengambil pedang langsung menyerbu ke arah kumpulan musuh. Beliau terus menghayun pedangnya sehingga.... sehingga beliau gugur syahid. ALLAHU AKBAR

Ya Allah, jadikanlah hidupku ini, hidup seorang 'ulama'
dan matiku, mati seorang syuhada'

Friday, May 7, 2010

What is permanent in existence? : Thales


Thales - We do not know as much as we should like about Thales of Miletus, and what we do know is rather anecdotal in nature. He left no writings. All that is available are fragmentary references to him made by later writers who recorded memorable incidents in his career. He was a contemporary of Solon and Croesus,and the years of his life are set between 624 and 546 B.C. During a military campaign against Persia, he apparently solved the difficult logistics problem of enabling the Lydian king's army to cross the wide Halys river by digging a channel that diverted part of the flow, thereby making two narrower rivers over which bridges could be built. While traveling in Egypt, Thales worked out a way of measuring the height of the pyramids,using a simple procedure of measuring a pyramid's shadow at that time of day when one's shadow is equal to one's height. It may have been during these Egyptian travels,too, that he became acquainted with the kinds of knowledge that enabled him to predict the eclipse of the sun on May 28, 585 B.C. In a practical vein, he constructed,while in Miletus, an instrument for measuring the distance of ships sighted at sea, and as an aid to navigation, he urged sailors to use the constellation Little Bear as the surest guide for determining the direction of the north.

It was probably inevitable that anecdotes should be attached to such an extraordinary man as Thales. Plato in his Theaetetus, writes about "the jest which the clever witty Thracian handmaid is said to have made out about Thales, when he fell into a well as he was looking up at the stars. She said that he was so eager to know what was going on in heaven that he could not see what was before his feet." Plato adds that "this is a jest which is equally applicable to all philosophers," apparently unaware of another incident in Thales' life that would seem to establish a very keen awareness of what was going on around him. In his Politics, Aristotle writes that "there is...the story which is told of Thales of Miletus. It is a story about a scheme for making money, which is fathered on Thales owing his reputation for wisdom... He was reproached for his poverty, which was supposed to show the uselessness of philosophy; but observing from his knowledge of meteorology (as the story goes) that there was likely to be a heavy crop of olives [during the next summer], and having a small sum at his command, he paid down earnest-money, early in the year, for the hire of all the olive-presses in Miletus and Chios; and he managed, in the absence of any higher offer, to secure them at low rate. When the season came, and there was a sudden and simultaneous demand for a number of presses, he let out the stock he had collected at any rate he chose to fix; and making a considerable fortune, he succeeded in proving that it is easy for a philosophers to become rich if they so desire, though it is not the business which they are really about." But Thales is famous not for his general wisdom of his practical shrewdness, but because he opened up a new area of thought for which he has rightly earned the title of the first philosopher.

Thales' novel inquiry concerned the nature of things. What is everything made of or what kind of "stuff" goes into the composition of things? What Thales was trying to get at which this questions was some way of accounting for the fact that there are many different kind of things, such as earth, clouds, and oceans, and that some of these things change from time to time into something else and also that they are resemble each other in certain ways. Thales unique contribution to thought was his notion that in spites of the differences between various things there is, nevertheless, a basic similarity between them all, that the many are related to each other by the One. He assumed that some single element, some "stuff", a stuff which contained its own principle of action or change, lay at the foundation of all physical reality. To him this One, or this stuff, was water.

Although there is no record how Thales came to the conclusion that water is the cause of all things, Aristotle writes that Thales might have derived it from observation of simple events, "perhaps from seeing that nutriment of all things is moist, and that heat is generated from the moist and kept alive by it...He got his notion from this fact and from the fact that the seeds of all things have moist nature, and water is the origin of the nature of moist things." Other phenomena such as evaporation or freezing also suggest that water takes on different forms. But the accuracy of Thales' analysis of the composition of things is far less important than the fact that he raised the question concerning the nature of the world. His question had set the stage for a new kind of inquiry, one which could be debated on its merits and could either be confirmed or refuted by further analysis. In spite of his notion that "all things are full of gods,"a notion that had apparently no theological significance for him and to which he turned in an attempt to explain the power in things such as magnetic powers in stones, Thales shifted the basis of thought from a mythological base to one of scientific inquiry. And, again from his primitive starting point, others were to follow him with alternative solutions, but always his problem before them.