To some, one of the most intriguing mysteries are how some people are successful, some are completely helpless and the rest (and maybe the majority) are in between those categories.

I get that feeling before of being helpless and not yourself. Apparently it’s a matter of will that actually breaks the cycle of defeat in the mind. That’s what I call it. A defeat in the mind. Because in that condition we are usually defeated and easily give up before trying what we set out.

Not knowing what you want to do in life aggravates the situation. Because we see ourselves forever at the will of destiny and fate. Eventually life means going through the motion, consuming what we can. The problem here is not necessarily about consuming, but rather what we don’t do – which is producing.

What else is there in life other than senseless consuming? It mostly is always producing – making and contributing something to the world. Making this world and life better is perhaps fundamentally a common definition of success.

As we learn about ourself and realise our potential the conclusion that people after the fog has settled is that life has such a strong meaning when we do our part in the well-being of ourselves and others. It will drive us and give us focus.

What an incredible story of endurance and determination. In addition I learnt that they were welcomed by many along their trip and a particular mention of the warm greeting by Children in Syria and the uplifting support at the border by 3 Jordanian generals.

Indeed, such a remarkable story. And it is not over yet. They have not yet decided their trip back.

check the story here

“Ibn al-Haytham wrote in his Doubts Concerning Ptolemy:

Therefore, the seeker after the truth is not one who studies the writings of the ancients and, following his natural disposition, puts his trust in them, but rather the one who suspects his faith in them and questions what he gathers from them, the one who submits to argument and demonstration, and not to the sayings of a human being whose nature is fraught with all kinds of imperfection and deficiency. Thus the duty of the man who investigates the writings of scientists, if learning the truth is his goal, is to make himself an enemy of all that he reads, and, applying his mind to the core and margins of its content, attack it from every side. He should also suspect himself as he performs his critical examination of it, so that he may avoid falling into either prejudice or leniency”

reference: http://en.wikipedia.org/wiki/Ibn_al-Haitham

until yesterday when one of my office colleagues made a presentation saying the writing increases brain activity. so here I am back to writing.

a few things bugging me. we’ll leave that for the next entries.

We read, listen and watch the many screams,
The life loss and mutilated for power and greed,
Political statements do not justify the evil dreams,
Because it will only wane when truth won’t cede.

The bigger powers have struck a deal,
To eliminate the weak but determined force,
And so they have their fate sealed,
War and destruction will be their farce.

As light sits higher in the morning sky,
I wonder when we will be at peace,
Will we not make the attempt to try?
Or wait and see until becoming deceased?

So, it was a coincidence that later that night, I came back for usrah and that one of the topics that was presented was on Qada’ and Qadar.

What I learned that night about Qada’ & Qadar among them were the following:

1. Belief in Qada’ & Qadar is to understand the importance of Allah’s hikmah, to learn to accept Allah’s hikmah being Allah’s servant – as what happens in this world is Allah’s Qada’ & Qadar.

2. The implication of a strong belief in Qada’ & Qadar is the realisation that what happens in this world/worldly matters is rather ‘small’ compared to the ‘bigger’ agenda of the hereafter that we need to be striving for. Hence, a Muslim would be able to face this world with peace and acceptance (redha) of Allah’s will, knowing that no other being can harm him/her unless granted by Allah. He/She would have strong gratitude (syukur) of Allah SWT’s blessings, as well as eradicate being fearful.

3. Belief in Qada’ and Qadar will also develop patience (sabar) and acceptance (redha) in a Muslim. Patience being compulsory and acceptance being a far superior virtue.

It makes sense. It’s just that it’s tough sometimes when one has to face tests of faith themselves. May Allah SWT have mercy on us.

Keadaan Islam Melayu tidak bersatu, pada dasarnya mungkin berpunca dari pemimpin-pemimpin politik Melayu yang menjaga kepentingan politik dari menjaga kepentingan agama, bangsa dan negara. Berapa kali kita melihat mereka ini di media membuat kenyataan itu dan ini, dan apa hasilnya? Entah tiada apa yang penting yang boleh dibanggakan.

Cuba fikir apa kejayaan pemimpin-pemimpin ini dalam memajukan agama dan bangsa? Ada bangsa kita ni semakin maju di mata dunia? Jangan mata dunia, mungkin tak lepas tahap mata sendiri pun. Selama mereka bertelagah, adakah bangsa Islam melayu boleh menganggap mereka menyumbang kepada kemakmuran dan kesejahteraan negara, rantau dan dunia? Bagaimana dengan kemajuan Islam pula sebagai cara hidup yg berpengaruh?

Amat kecil kejayaan kita. Itupun hanya individu-individu tertentu sahaja yang menonjol dan diiktiraf. Sungguh sesal kita terhadap pemimpin kita yg entah-entah sudah kehabisan modal dan hanya boleh menunjukkan adanya kemajuan dengan ‘kejayaan’ mereka terhadap lawan politik masing-masing.

Hampeh. Itulah perasaan tiap kali lintas isu politik dalam media. Agenda media yang tandus, sudah tidak relevan dalam agenda pembangunan bangsa kerana sudah lama hilang kepercayaan golongan bijak pandai Islam Melayu. Kalau baca pun semata untuk mengikuti arus semasa. Banyak lagi contoh-contoh yang boleh kita fikirkan yang hasilnya bukan ‘mengerakkan’ kaum Islam, tetapi sebenarnya semakin ‘layu’ pula terasa.

Sudah tibanya bangsa Islam Melayu kritis dan bina ketajaman intelek berasaskan penghayatan Islam yang syumul. Sudah tibanya arus perubahan dan pembebasan pemikiran dari kongkongan pemimpin-pemimpin politik yang lepas tanggungjawab. Mereka dahagakan dan perlukan kuasa untuk kekalkan pengaruh feudal mereka.

Sudah tiba masanya kepimpinan Islam Melayu yang bertindak untuk kepentingan Islam, bangsa, dan negara termasuk kesemua bangsa yang dalam negara ini. Menjadi khalifah di bumi yang adil dan dihormati untuk mencapai keredhaan Allah SWT dan kebahagiaan di dunia dan akhirat.

Sudah tiba masanya kita memikirkan bagaimana untuk bangsa Islam Melayu membangunkan negara ini menjadi sebuah negara yang maju penghayatan Islamnya, mendalam budaya ilmunya, terkesan ketajaman pemikiran rakyatnya, hebat pengurusan ekonominya, aman dan sihat suasana kehidupannya dan melakarkan sejarah rantau dan dunia.

Maka, janganlah terus terpedaya. Kita teruskan kerja dan tegakkan syariat. Moga dari itu kita peroleh keredhaanNya.

jemput ramai-ramai

Semua muslimin dan muslimat dijemput ke

Untuk maklumat : Layari www.kobanna.ismaweb.net

What was incredible were the parallels of the two scholars.

Tariq Ramadan
Tariq Ramadan’s views Islam as a religion that needs to be recognised in the West and in particular Europe. Islam is there to stay in the West. Most interesting is the emphasis of Muslims to reform and to see the West as an opportunity rather than a threat. The West in its modern systems, democracy and freedoms are just good platforms/environments to for Islam to flourish (this despite the obvious immoral actions of some participants of society). The battleground is not necessarily the immorality, but more critical is the understanding of Islam and the need to receive Westerners/Europeans of Islamic faith as part of the West/Europe. At the same time, Muslim Westerners should do away their ‘victim’ mentality and become active participants in the society. They are ‘gifts’ of potential enrichment to the West and at the same time remain ‘questions’ in terms of their faith, practices, behaviour, and day-to-day civic commitment.

He also challenged that the literalists view of Islam and suggests “those believers and worshippers need to find the means to be faithful to Islamic principles while confronting the new, fluctuating realities of Western societies. This requires resturning to the scriptual sources, revisiting literalist readings that proceed by reduction or “cultural-based” readings that operate by projection, and engaging in new interpretations in light of the new context”. (p.47) I sense this would apply to Malaysia.

He offers reform in the form of seven Cs:
1. Confidence
2. Consistency
3. Contribution
4. Creativity
5. Communication
6. Contestation
7. Compassion

There is also the question of identity or more precisely, multiple identities, which was explained with clarity. In essence, any person would have several identities which are not necessarily in conflict, as each identity is referred to for different settings. Hence, being a ‘Westerner’ and being a ‘Muslim’ are not opposing identities but rather complimentary and emphasised in different situations.

Indeed, there should also be no conflict being a ‘Malaysian’ and ‘Muslim’, as well as a ‘Malaysian’ and ‘Chinese’ or ‘Buddhist’, for example. In my view, Malaysia probably has done it better than Europe. Maybe it’s because we’re more tolerant and we had years head start.

Dr. Mohd Asri Zainul Abidin
As for “Two Malaysias”, the amazing bilingual interview which Dr Mohd Asri had taken, his views of a need to challenge the feudalistic attitudes is critical for Malaysia to develop into a modern society is indeed the main battleground. He stressed that in some religious institutions, the emphasis is not on religion per se but really a problem of political power, especially of the royal courts.

The interview also discussed at length the historical aspects of conservatives (‘Kaum Tua’) and reformists (‘Kaum Muda’). It was eye opening that reformists were the main force for independence but later were not able to consolidate their influence post-Merdeka. It is also ironic that how the royals in Europe have lost much of their powers even though their contributions are greater, but in Malaysia the Malays are very fond of their royals. Unfortunately, the Islamisation of the royal courts in Malaysia have failed. Ultimately, the pace of reform in Malaysia has always been slow and that the feudalistic mentality continues to persist.

And also the problem of censorship and lack of freedoms has had a large impact on development. “Even in a secular state, there is still space for us to think, talk and discuss openly.” He reaffirmed the position that given the choice between a secular country that was truly democratic and a religious/Islamic country that abuses the religion (for abuse in power), he would choose the secular state, as at least, their is freedom of speech and room to make da’wah.

He also explained problems of labels especially of others labeling him ‘Wahabbi’. We need to go beyond the labels and understand the message or points of view, while pursuing the truth. In this vein, Dr Maza, as he is fondly known, is not oppose to groups such as Sisters in Islam for their right to speak, even though some of their views are not agreeable.

Summary
There needs to be reform in how Muslims think and behave in trying to live an Islamic way of life. In some ways we are still trapped in a colonial mindset. However, the winds of change is now being felt either in the West or even in Malaysia.

In an era of globalisation, westernisation of societies would be a process that reformers need to be ready to face. Instead of a total rejection of the West, values aligned to Islam need to be received with open arms and conflicting attitudes discussed in dialogue. Freedoms provided in a true democracy or religious state must be respected.

Respecting humanity, understanding and pursuit of truth is necessary to achieve this.

Links:
http://www.tariqramadan.com/spip.php?lang=en
http://drmaza.com/home/

nevertheless, we do have to consider the aspect of the earthquake occuring at the Enriquillo-Plantain Garden Fault, and the experts warning the potential risks prior to the earthquake. therefore a likelihood that this is a natural phenomenon is more probable.

perhaps the ‘bala’ could be the after effects of the quake i.e. the instability, the poor rescue and relief efforts and the subsequent development. we will see and perhaps draw some revealing comparisons with what happened in Acheh after the tsunami (which in my view was also a natural disaster and not ‘bala’). in Acheh disaster, remember the muslim volunteers from all over Indonesia and the region that came out to their brothers and sisters aid, and the numerable mosques still standing after the tsunami and tremmors etc. that indeed was a visible sign.

it is also interesting to see how the USA handles the situation just 90 minutes from Florida.