Senin, 18 Februari 2013



Puisi Cinta

Cinta yang agung
Adalah ketika kamu menitikkan air mata
dan masih peduli terhadapnya..
Adalah ketika dia tidak mempedulikanmu dan kamu MASIH
menunggunya dengan setia..
Adalah ketika dia mulai mencintai orang lain
dan kamu masih bisa tersenyum sembari berkata ‘Aku
turut berbahagia untukmu’

Cinta yang sebenarnya adalah ketika kamu
menitikan air mata dan masih peduli terhadapnya,
adalah ketika dia tidak memperdulikanmu dan
kamu masih menunggunya dengan setia.

Adalah ketika di mulai mencintai orang lain dan
kamu masih bisa tersenyum dan berkata
” aku turut berbahagia untukmu ”

Mungkin akan tiba saatnya di mana kamu harus
berhenti mencintai seseorang, bukan karena orang
itu berhenti mencintai kita melainkan karena kita
menyadari bahwa orang iu akan lebih berbahagia
apabila kita melepaskannya.

Apabila cinta tidak berhasil…BEBASKAN dirimu…
Biarkan hatimu kembali melebarkan sayapnya
dan terbang ke alam bebas lagi ..
Ingatlah…bahwa kamu mungkin menemukan cinta dan
kehilangannya..
tapi..ketika cinta itu mati..kamu TIDAK perlu mati
bersamanya…


Bila Aku Jatuh Cinta:



Bila Aku Jatuh Cinta:

Ya Allah, jika aku jatuh cinta,
cintakanlah aku pada seseorang yang
melabuhkan cintanya pada-Mu,
agar bertambah kekuatanku untuk mencintaimu

Ya Allah, jika aku jatuh cinta,
jagalah cintaku padanya agar tidak
melebihi cintaku pada-Mu,

Ya Allah, jika aku jatuh hati,
izinkanlah aku menyentuh hati seseorang
yang hatinya tertaut pada-MU,
agar tidak terjatuh aku dalam jurang cinta semu.

Ya Rabbana, jika aku jatuh hati,
jagalah hatiku padanya agar tidak
berpaling dari hati-Mu.

Ya Rabbul Izzati, jika aku rindu,
rindukanlah aku pada seseorang yang
merindui syahid di jalan-Mu.

Ya Allah, jika aku rindu,
jagalah rinduku padanya agar tidak lalai aku
merindukan syurga-Mu.

Ya Allah, jika aku menikmati cinta kekasih-Mu,
janganlah kenikmatan itu melebihi kenikmatan indahnya bermunajat
di sepertiga malam terakhirmu.

Ya Allah, jika aku jatuh hati pada kekasih-Mu,
jangan biarkan aku tertatih dan terjatuh dalam perjalanan panjang
menyeru manusia kepada-Mu.

Ya Allah, jika kau halalkan aku merindui kekasih-mu,
jangan biarkan aku melampaui batas sehinggah melupakan aku
pada cinta hakiki
dan rindu abadi hanya kepada-Mu.

Ya Allah Engkau mengetahui bahwa hati-hati ini telah berhimpun dalam cinta pada-Mu,
telah berjumpa pada taat pada-Mu,
telah bersatu dalam dakwa-Mu,
telah berpadu dalam membela syariat-Mu.

Kukuhkanlah Ya Allah ikatannya.
kekalkanlah cintanya.
Tunjukilah jalan-jalannya.
Penuhilah hati-hati ini
Dengan Nur-Mu yang tiada pernah pudar.

Lapangkanlah dada-dada
kami dengan limpahan keimanan kepada-Mu dan keindahan
bertawakal di jalan-Mu

( Syed Qutb )

Kamis, 18 Oktober 2012



“..o..”
Lembaran-lembaran di buku itulah yang mengajakku menjadi pemberontak
Jalan-jalan yang pernah menjadikanku pengikut setianya, sudah kuanggap jalan terjal lebih jelek dari jalanku sekarang
Apa memang harus demikian dalam menapaki kehidupan agar menggapai makna-makna
Kadang ku percaya garis itu lurus
Kadang rasa menjadikannya begkok
Kembali lagi pada lembaran-lembaran yang penuh dengan teka-teki
Saif-Jenggot
02 september 2012/Kamar 1 MBSRM/jam:01:50



-Hanya Dua Huruf-

Aku minta agar ia tampak mempesona di hatiku
 kehendakNya tak kupahami
Senyumnya seperti mendung di musim kemarau
Benar-benar sulit memahami hatinya
Lebih sulit lagi memahami kehendakNya
Semua itu berangkat dari “senyum” di layar hpQ
“em” dua huruf itu
Ada yang tahu maksudnya?
Sastrawan, bantulah Q memahaminya…
Psikolog, itu indikasi apa?
Manis, apa maksud dua huruf itu?
Sai-Jenggot
02 september 2012/Kamar 1 MBSRM/jam: 01:55


Selasa, 09 Oktober 2012




Bismillahirrahmanirrahim




وَمَا هَذِهِ الْحَيَاةُ الدُّنْيَا إِلَّا لَهْوٌ وَلَعِبٌ وَإِنَّ الدَّارَ الْآَخِرَةَ لَهِيَ الْحَيَوَانُ لَوْ كَانُوا يَعْلَمُونَ [1]



“Dan tiadalah kehidupan di dunia ini, melainkan sendagurau dan main-main. Dan sesungguhnya akhirat itulah yang sebenarnya kehidupan kalau mereka mengetahui”
Al-Ankabutayat 64



[1]أي : الحياةالحقيقية؛لأنهادائمة . والحيوان : مصر،وقياسه : حيَيَان،فَقَلَبَالياءَالثانيةواواً . ولميقل : لهيالحياة؛لِمَافيبناءفَعَلاَنمنمعنىالحركةوالاضطراب . وفيالمصباح : الحيوان : مبالغةفيالحياة،كماقيل : للموتالكثيرمَوَتَان

Sabtu, 06 Oktober 2012

beard

Hadith
Ahmad is a student whose hobbies Ushuluddin-stereotyped stereotyped Arabs. Fistful of beard appeared on his chin. According to him, let his beard and tidied every day jum 'at work is a prophet, then rewarding dilakuan do what the prophet. He can be classified as those who are too fanatical views. What he yaqini truth, he kept with his intelligence. He is among those who are lucky, because they always win in the debates with his friends, and influence in the act or look. Not infrequently he is said to gamisnya stodgy, garments such as the Arabs, or the left or the beard covering his chin skin. Until one day she would let her hair menggondrong, because ngajinya to the hadith which states gondrongnya prophet hair. But he had to dissuade the college requires mulya because her hair short and neat.What happened to Ahmad, a social fact that we often encounter. It declared that the true religion, one by most people because it is unusual in a particular environment. sometimes considered to be deviant and even lead to fight their co-religionists. If ahmad continue his intentions, bisalah have guessed what would happen to a ahmad, he may lose the depanya being kicked out of college because they do not obey the rules.Talk about the Sunnah of course we talk hadith. What we know about the extent possible sunnah sunnah prayers, fasting Sunnah, siwakan, or things that are commonplace as Sunnah by the community. But a lot of things that we often know as familiar, but it is based on the hadeeth, is a charity which often silakukan Muhammad or even attached to the Prophet. As command to invite people to do good or what we often say proselytizing, but by respectable society sometimes bizarre. Or attached to the prophet himself, as mebiarkan beard but often seem strange and even accused of being a terrorist himself ataau terrorist partners. That's the world upside down memotar kebeneran. Its not unusual today is that not true, the trend in the present is the truth and should be maintained, although a far cry from the truth of the Qur'an or hadith.Hadith is one of the basic religion of Islam. We practice every day, whether that relates to the community, worship, or the law, all of al-hadts, even though it is an interpretation of the Koran. Al-Qur'an global govern, but al-haditslah detailing the purpose of the Qur'an. See definition of al-hadith is all that is said, done, or set by the prophet, it is worth if all was said, done, set the prophet is a hadith, we live to see which parts are included commanded, forbidden, recommended, or allowed to be hated, our lives customize it. We carried out the orders, lartangan away, happy to do the recommended hated hated what, and tolerant with the possible, we go to the class of people who are good, Seeing is uswah Muhammad al-hasanah, and we go on a class of people whose moral mulya, because Muhammad is a figure kemulyaan morals. Therefore, the best figure is actually Muhammad, physically and mentally. Return on good examples, whether in relationships, business, study, worship, or a look, because there is no example of a recognized truth apart from Ma'sum figure error Beloved Allah Muhammad SAW.Associated with the appearance of Prophet, there is an opinion among us, the prophet clothing, such as robes, turban, robe, or attached to him like a beard, hair, or any other, is mere tradition or culture, not something that needs to be emulated. That need to be taken only from the teachings. Just because the arab culture robed, bearded and turbaned then the bearded, robe, turban is a terArabisasi not considered the example of the prophet. So if the prophet is seen from the culture. I think the cultures unlike anything God did not forbid it (especially the prophets) is a virtue to be emulated, if not why God does not forbid Muhammad atu least do it God reveals his hatred, though not banned. Bury their daughters alive, worshiping stones, drinking khomer, is the tradition of the Arabs, before the Prophet was born oarang arab people familiar with the case, but he was eliminated by the Islamic traditions and culture of ignorance and lived the culture and traditions that are not violate Islam as culture cloaked, turban, beard. Therefore, Islam has spread his lifetime circumnavigating the globe, if not teaching the people, then people would know different cultures arab dipenjuru world including Muslim leaders themselves. If so why not imitate the prophet Persian culture, Greek or even Roman society whether in dress or when a civilization advanced, it is clear they are people of high culture, but not necessarily good. And if we conclude the facts of this era, it is the height of civilization is a culture of high-value without seeing it good or not-and it deserved imitated.Limawaktu obligatory praying, fasting Ramadan, issued zakat, hajj obligatory deeds and others, is actually the implementation of the al-Hadith as the embodiment of the Qur'an are packed in the shari'ah. But often we are familiar with the implementation of the hadith is al-Sunnah itself. Up to the inference that does not mean do not do the sunnah hadith. And this is often the cause of the hostility of the people of Islam itself. It is unfortunate that the cause of the conflict is the wrong understanding, due to the shallowness of science. The only way possible is muhasabah every person, especially in understanding religion.Each one measures mannusia certainly influence the actions of others. Appropriate to what is being said Saykh 'Aly Ibn Muhammad Al-Ma'ruf in writing. "God who tried to abandon morality, then it will fall to the left sunnah, who attempted to leave the sunnah jatulah he left duty, who attempted to leave the obligation he will approach things that are forbidden, who is approaching her go prohibition on meniggalkan fard things, if he left kefardhuan fell down he looked down at the valley of the Shari'a, and if that's the case then kufurlah man. "According to the author of the book Fathu Al-Karim al-Mannan or Al-Tibyan about the chain of human deeds.
(Saif. ...!)