Deseases of the heart and its cures.

Diseases of the Heart

Part 1: Anger

Someone came to Rasulullah s.a.w and asked: ‘Give me some advices’,The Holy Prophet Muhammad s.a.w peace be upon Him replied: ‘Be not angry, be not angry, be not angry’. And Abu Hurayra reported that the Messenger of Allah, may Allah bless him and grant him peace, said, "The person who is strong is not strong because he can knock people down. The person who is strong is the one who controls himself when he is angry."

Anger is the feeling one has toward something or someone that hurts, opposes, offends, or annoys, strong displeasure. Islam defined anger as a destructive fire, based on the Prophet’s hadith, ‘Anger is like a burning coal’. Anger is a secret weapon of man towards of evil, and it will snatches away the wisdom of man. Anger is also a temptation and deception of Syaitan and it is the root of all evils. Moreover, anger is a very bad condition which it will weakens the person faith.

Anger is one of several coarse qualities of the soul or heart, which have to be treated by Islam's spiritual methods. To treat the (spiritual) desease you have to know its causes. And Imam al-Ghazali had explained it as follows:

The causes which cause anger to grow are self-conceit, self-praise, jests and ridicule, argument, treachery, too much greed for too much wealth and name and fame. If these evils are united in a person, his conduct becomes bad and he cannot escape anger. So these things should be removed by their opposites. Self-praise is to be removed by modesty. Pride is to be removed by one's own origin and birth, greed is to be removed by remaining satisfied with necessary things, and miserliness by charity.

It becomes clear then that in reality anger is a secret disease, like for example alcoholism, which has to be treated just like any other desease, and it is you yourself who has to take the decisive step to curb it, with Allah's help.

Medicines recommend by Imam al-Ghazli

1.      The first medicine is to think over the rewards of appeasing anger, which is from the verses of al-Quran and the sayings of the Prophet. From there, it will reduce the feeling of anger and will restrain you from taking revenge.

2.      Always reflect and think over the punishment of Allah. Always tell ourselves, that if we take revenge on him, Allah will take revenge upon me on the Day of Judgement. And this will helps us become fears.

3.      Always remember, that living in this world will not only give protection all the time, because sometime you may get trouble. So if you were to take a revenge over your enemy, and yet your enemy will take revenge over you.

4.      When you get angry, say ‘ Auzubillahi minas syaithaanir rajiim’, which means, I seek refudge in God from the accursed evil.

5.      If anger does not go away by this means, you will sit down if you are standing, lie down if you are sitting, and come near to earth, as you have been created of earth. Thus make yourself calm like the earth. The cause of wrath is heat and its opposite is to lie down on the ground and to make the body calm and cool. If still anger does not stop, make ablution with cold water or take a bath, as fire cannot be extinguished without water.

There were a famous story about sayyidina ‘Ali according to which he was fighting against a disbeliever and had the intention of killing him due to al bughd fi Allah (hatred for the sake of Allah). After `Ali subdued him and sat on his chest with the intention of killing him, the man spat on his face. `Ali at once let him go. 

The man was amazed and said, "You should have become even more angry due to my spitting at you and should have hastened in killing me. Why did you spare me?"
`Ali replied, "Due to this action of yours my nafs became involved and my intention did not remain purely for the sake of Allah."

The light of sincerity had such a cleansing effect that it purged the impurities and kufr of the disbeliever's heart, and he recited the kalima (profession of faith) at once, and became Muslim.[1]

Part 2: Envy

Envy is a nasty disease of the heart that leads to bad behavior. Because of envy, one may involve in backbiting, spreading rumors, lying, turning back on each others, and may also leads to the worst level. Where the envious person may cause physical damage to the person he envied and even muder. For this reason, the scholars had agreed that this disease is the most dangerous , destructive inner disease that will affect religion and also wordly life.

There were a hadith, reported by Imam Bukhari and Muslim, saying that: ‘Do not envy one another and do not hate one another, and do not turn your back to one another (in discontent) and be the servants of Allah like brothers’.

The definition of envy in Islam is, feeling hated of a blessing that Allah had blessed someone with and like for it to go away, and if you could make it go away, you would do that. And if you do not hate it and do not like for it to go away but you would like for yourself something similar to it, then this is a possessive desire that leads to competition; both of which are good and commendable.

However, in Islam, we are still allow to be envied of only in two things. Based on hadith that was reported by Imam Bukhari and Muslim,: ‘"It is not worth it, to envy anyone except in two cases. A man that Allah blessed with money and he spent it righteously, and a man that Allah blessed with knowledge and he implemented it in himself, and has taught it to others." So, competition in good manners are allowed, and this can be found from the verse of al-Quran, which Allah says: ‘And in this, let the competitors compete’[2]

Envy leads to bad result. This can be found in many places in the Al-Quran, which Allah scolded envious person and its bad results among which:

1.       Many from the people of the book, after they knew Islam was the truth, envied the believers for the blessing of belief and guidance and wished it could go away from them. Allah (S.W.T.) says in surat Al-Baqarah, (Verse 109), what can be translated as, "Many of the people of the Book (Jews and Christians) wish that they could turn you away as disbelievers after you have believed, out of envy from their ownselves, even, after the truth has become manifest unto them."

2.       Also, one who reads the story of Prophet Yousuf (peace be upon him) and his brothers, realizes the danger of envy upon the envious person, and how it blinds his sight and takes away mercy from his heart, and drives him to inflict physical pain on the envied person. Allah (S.W.T.) says in surat Yousuf, (Verse 8 & 9), what can be translated as, "When they said: Truly, Joseph and his brother are loved more by our father than we, but we are usbah (a strong group)." Then, they said, "Kill Joseph or cast him out to some other land, so that the favor of your father may be given to you alone, and after that you will be righteous folk." Then, how they deceived their fathers to take Yousuf and throw him in the well, then how they lied to their father that the wolf ate Yousuf, and to reinforce their deceit, they came with fake blood on Yousuf's shirt.

3.      The Qur'an told us about the first son of Adam who killed his brother because of envy, and it was the first blood letting crime on the face of the earth. He envied him because Allah accepted his brother's sacrifice but did not accept it from him. He (S.W.T.) says in surat Al-Ma’eedah, (Verse 27, 28 & 30), what can be translated as, "And (O Muhammad) recite to them the story of the two sons of Adam in truth; when each offered a sacrifice (to Allah), it was accepted from the one but not from the other. The latter said to the former: "I will surely kill you." The former said: "Verily, Allah accepts only from those who are the pious. If you do stretch your hand against me to kill me, I shall never stretch my hand against you to kill you, for I fear Allah; the Lord of the Alamin." Then Allah said, "So the Nafs (self) of the other (latter one) encouraged him and made fair-seeming to him the murder of his brother; he murdered him and became one of the losers."

The Medicine of Envy

In Ihya Ulumuddin, written by the great scholar, Imam al-Ghazali, did mentions about envy and its dangerous. He mentions that ‘"Be aware that envy is one of the most dangerous diseases of the hearts, and there is no medicine for the diseases of the heart except with knowledge and deeds.’

How to defeat envy with knowledge? It is  to know without no doubt, that envy will just destroy your life and is dangerous for you in this worldly life and so your religion. Why it is dangerous for religion, because envy leads you to hate what Allah has gives or awards to others and it is same like you hated his blessings that he had divided among his servants. This are evils in the heart that will eat up every good deeds that we have done on the previous time.

And how envy is dangerous in your worldly life, it is when you suffer with heart pain and lives in sorrows everytime you see the blessings of Allah to the rest.

Then, Imam Al-Ghazali said: "These are the medicines for envy, and they are very effective, but they are bitter on the hearts, but the effectiveness is in the bitter medicine, so whosoever cannot be patient with the bitterness of medicine cannot get the sweetness of the cure."

Remember the story of Abdullah Bin Amru Bnil Oass and the man that the prophet (S.A.W.) said, "A man will come up to you from the people of paradise." (He repeated this everyday for three days). The same man came every time, and Abdullah slept at this man's house to find out about what he does to deserve paradise.... Later, Abdullah almost belittled this man's deeds because they are not too much, then he asked about what he does, so the man said, "It is not except what you have seen, but I do not have for any Muslim in my heart any deceit, or envy for good that Allah (S.W.T.) Has blessed him with. Abdullah, then, said: I said to this man: This is what got you to paradise." (Reported by Imam Ahmad with authentic chain of narrators.)[3]

Part 3: Greed

 Greed is another disease of the heart, and it is also gives harm to the owner and so his religion. It will brings disappointment, sickness, and depression. Greed is often associated with the matters of money, wealth and pleasure. And it is one of the bad manners that leads to various evils and sins. Greed is selfish and uncontrolled desire.

Amir al-Muminin (as) said: "Know with certainty that you cannot achieve your desire and cannot exceed your destined life. You are on the track of those before you. Therefore, be humble in seeking and moderate in earning because often seeking leads to deprivation. Every seeker of livelihood does not get it, nor is everyone who is moderate in seeking deprived."

And there were also a saying, ‘A greedy man will always find himself in the shackles of humility’ Greed will make a man always keeps his eyes on others wealth. This is branch of worldly love. Which he will feel unsatisfied with the blessing that what Allah has granted to the others. There are many poor peoples who do not have enough foods to eat, yet they still never look at others wealth.But there were so many millionaires, who have lots of money and still greedy. In a hadith, Rasulullah has told us, that muslim should prevent himself from being greedy, as greedy is actually the great poverty.

We should keep greed away from us, because it will low down the value of man in the sight of God. And greed will make us to be an ungrateful person and which contrary with what islam has taught us.

To cure this illness, one should look of its harm. He should notice, where did greed has lead most of the people. One should also read from the history and ponder over it where history told us, like the story of certain authority people who were greedy and then end up fell in the eyes of society. One should also think deeply into the might of the Lord of the worlds only one God and believe that He has power over everything.

The greedy cares only for collecting fortunes without stopping in any limits.Whenever he has achieve a goal, he works for achieving another. Furthermore, greed takes to the slips of sinful matters that produce problematic situations in the world to come. It also hinders from doing charity. Treatment of Greed according to Imam Jafar Sadiq  Aleh Salam , "I guarantee for the moderate that he will not see poverty." Allahu ‘Alam.

---

[1] http://www.livingislam.org/m/ami_e.html

[2] Surah Al-Mutaffifin, verse 26

[3] http://islam1.org/khutub/Envy_D_Disease.htm

Bibliography

Book Referrence :

The heart of Islam.Enduring Values for humanity, Seyyed Hossein Nasr, Harper one Publisher 2002, First edition.

Psychology of Personality in Islamic Perspective, Amber Haque and Yasien Mohamed, Cencage Learning Asia ptd Ltd 2009

Getting control of your anger,  Robetr Allan, PH.D with Donna Blass, The McGraw-hill publisher 2006

Islamic Political Ethics.Edited by: Sohail H.Hashmi.With a foreword by: Jack Miles. Publisher: Princeton University Press, New Jersey.

Website Referrene:

1.      http://www.livingislam.org/m/ami_e.html

2.      http://www.islamweb.net/emainpage/index.php?page=articles&id=168257

3.      http://www.themodernreligion.com/basic/charac/pure-heart.html#hearttypes

28.03.2011

Year 2,  Diploma in Islamic Studies

Institute of higher learning al-Zuhri

'Hermeneutika'- Sebuah metode falsafah

Nasr Hamid Abu Zayd, adalah nama yang tidak asing lagi dalam dunia Liberal. Beliau juga merupakan salah seorang tokoh Islam Liberal dengan perjuangannya dalam menegakkan Tafsiran Hermeneutika untuk diguna pakaikan dalam konteks tafsiran Al-Quran. Beliau merupakan seorang pemikir kontroversi yang berasal dari Mesir. Kenyataan-kenyataan beliau yang bersifat kontroversi itu dapat dilihat melalui karya-karya beliau antaranya:

Beliau menyatakan bahawa al-Quran itu sama dengan teks-teks lain. Beliau juga menegaskan bahawa teks-teks agama adalah teks budaya (anna al-nusus al-diniyah nusus lughawiyah so’nuha ayat nusus ukhra fi al-thaqafah). (Islam Liberal,Tafsiran Agama yang kian terpesong)

Pendapat Nasr Hamid ini yang menyamakan al-Quran dengan kitab yang lain kemudiannya telah dikemukakan oleh seorang orientalis yang berasal dari Australia, Arthur Jeffery (1959M). Melalui pemahaman daripada kenyataan Nasr Hamid, Jeffery kemudiannya menyimpulkan bahawa kitab al-Quran itu tidak ada istimewanya. Al-Quran dianggap kitab yang suci padahal ia sebenarnya telah melalui beberapa tahap. Menurut beliau lagi fenomena ini tiada bezanya dengan apa yang telah dilalui oleh golongan kristien, yang mana kitab yang dianggap suci oleh mereka telah melalui beberapa tahap yang ditentukan oleh golongan autoriti agama mereka.

Pada 14 November 2006, sebuah musyawarah yang membincangkan mengenai perkembangan pemahaman Liberal di sejumlah kota besar Indonesia telah diadakan. Dalam perbincangan tersebut, dipaparkan bagaimana pandangan Islam Liberal terhadap al-Quran:

“Al-Quran bukan lagi dianggap sebagai wahyu suci dari Allah s.w.t kepada Muhammad s.a.w, melainkan merupakan produk budaya (muntaj tsaqafi) sebagaimana yang digulirkan oleh Nasr Hamid Abu Zayd. Metode tafsir yang digunakan ialah hermeneutika, kerana metode tafsir konvensional dianggap sudah tidak lagi sesuai dengan zaman. Amin Abdullah mengatakan bahawa sebahagian tafsir dan ilmu penafsiran yang diwarisi umat Islam selama ini dianggap telah melanggengkan status quo dan kemerosotan umat Islam secara, moral, politik dan budaya. Hermeneutika kini sudah menjadi kurikulum rasmi di UIN/IAIN/STAIN seluruh Indonesia. Bahkan, di perguruan tinggi Islam di Nusantara ini hermeneutika makin digemari” (Adian Husaini, MA, Abdurrahman al-Bahgdadi, 2007,hlm.2)

Secara harfiyyah, hermeneutika ini merujuk kepada makna tafsir. Dan secara etimologinya, istilah hermenuetika ini berasal dari bahasa Yunani hermeneuin yang bermaksud menafsirkan. (Adian Husaini, MA, Abdurrahman al-Bahgdadi, 2007,hlm.7)

Istilah ini sebenarnya dirujuk kepada salah seorang tokoh Yunani yang bernama Hermes. Hermes dikenali sebagai tokoh yang bertugas menyampaikan pesan-pesan Dewa kepada manusia. Melalui tradisi ini, hermeneutika kemudiannya berkembang sebagai metodologi dalam kajian penafsiran Bible, dan seterusnya ia berlangsung dikembangkan oleh para ahli teologi dan falsafah barat dengan menjadikannnya metode penafsirn umum yang diguna pakaikan dalam penafsiran umum seperti ilmu-ilmu sosial dan lain-lain.

Sahiron Syamsuddin, dalam karyanya Hermeneutika Al-Quran, menyatakan Pada awalnya, hermeneutik ini hanya dipakai oleh mereka yang berhubungan erat denga Kitab Suci Injil dalam menafsirkan kehendak Tuhan kepada manusia. Model ini dikenali dengan dengan ilmu Tafsir Kitab Suci. Namun, heremeneutik ini tidak hanya mutlak milik kaum penafsir Kitab Suci, ia berkembang pesat dalam pelbagai disiplin keilmuan yang luas. Kajian yang sama juga dilakukan pada teks-teks klasik Yunani dan Romawi. Bentuk hermenuetik dalam kajian di atas mulai berkembang pada abad 17 dan 18.

Tafsiran hermeneutika ini mempunyai prinsip-prinsip tertentu dalam melakukan metode tafsiran tersebut. Richard E.Palmer dalam karyanya From Phenomenology to Hermeneutics halaman 23-48 telah menyatakan prinsip-prinsip berikut yang diterjemahkan:

Pertama: Hermeneutik ini adalah teori penafsiran Kitab Suci

Kedua: Hermeneutik sebagai sebuah metode filologi.

Ketiga: Hermeneutik sebagai ilmu pemahaman linguistik.

Keempat: Hermeneutik sebagai dasar ilmu kemanusiaan.

Kelima: Hermeneutik sebagai pemahaman eksistensial.

Keenam: Hermeneutik sebagai system penafsiran

Melalui prinsip-prinsip ini, jika difikir secara kritis dan analitikal, metode hermeneutika ini sebenarnya tidak lain tidak bukan hanyalah disiplin ilmu yang mencermikan sebuah falsafah. Hal ini dapat dilihat melalui kenyataan Hans George Gadamer dalam karyanya Philosophical Hermeneutics yang telah diterjemahkan oleh Sahiron Syamsuddin:

“Meskipun hermeneutik atau interpretasi termuat dalam kesusateraan, linguistik, hukum, sejarah, agama, dan disiplin ilmu lainnya yang berhubung dengan teks, namun akhirnya adalah tetap filsafat”. (Sahiron Syamsuddin, 2003, hlm.60)

Kesimpulannya, tafsiran hermeneutika ini adalah berbeza dengan ilmu tafsir yang telah digariskan oleh para ulama’ Islam. Prinsip-prinsip dalam hermeneutika memggambarkan dan mengisyaratkan bahawa tidak ada suatu teks yang tidak dapat ditafsirkan oleh hermeneutika ini. Ini adalah berbeza dengan kajian ilmu tafsir yang mana ulama’ telah bersepakat bahawa adanya ayat muhkam dan mutasyaabih dan dengan ini tidak semua ayat al-quran dapat difahami maknanya dengan jelas. Dengan inilah ‘Abdullah ibn ‘Abbas yang terkenal dengan kefaqihannya dalam ilmu tafsir telah menegaskan bahawa dalam penafsiran Al-Quran terbahagi kepada empat kategori:

Pertama: ayatnya dapat diketahui secara umum melalui bahasa arab.

Kedua: Tidak ada alasan untuk tidak mengetahuinya seperti ayat-ayat tentang halal dan haram.

Ketiga: Sebahagian ayat hanya dapat difahami oleh para Ulama.

Keempat: Sebahagian ayat hanya diketahui maknanya oleh Allah S.w.t

Maka dengan ini, kita dapat melihat bahawa pada akhirnya apa yang ditawarkan oleh hermeneutika dalam menafsirkan teks-teks tertentu tidak lain hanya sebuah rekaan, karya dan ciptaan manusia kerana itu ia mempunyai banyak kelemahan. Allahu ‘Alam

Rujukan

Khalif Muammar. Edisi kedua 2009. Atas Nama Kebenaran. Tanggapan Kritis Terhadap Wacana Islam Liberal. Bangi: Institut Alam dan Tamadun Melayu (ATMA).

Prof. Dr Hamadi B.Husain. 2007. Dekonstruksi Pemikiran Islam Liberal, Kritik Fenomena JIL. Bandung: Pustaka Bayan

Adian Husaini, M.A & Abdurrahman al-Baghdadi. 2007. Hermeneutika & Tafsir Al-Quran. Jakarta: Gema Insani.

My Lord’s knowledge has sufficed me

My Lord’s knowledge has sufficed me
from asking or choosing

For my du’a and my agonising supplication
is a witness to my poverty.

For this secret (reason) I make supplication
in times of ease and times of difficulty

I am a slave whose pride
is in his poverty and obligation

O my Lord and my King
You know my state

And what has settled in my heart
of agonies and preoccupations

Save me with a gentleness
from You, O Lord of Lords

Oh save me, Most Generous
before I run out of patience (with myself)

My Lord’s knowledge has sufficed me
from asking or choosing

O One who is swift in sending aid
I ask for aid that will arrive to me swiftly

It will defeat all difficulty
and it will bring all that I hope for

O Near One Who answers
and All-Knowing and All-Hearing

I have attained realisation through my incapacity,
my submission and my brokenness

My Lord’s knowledge has sufficed me
from asking or choosing

I am still standing by the door, so please my Lord
have mercy on my standing

And in the valley of generosity, I am in i’tikaf (solitary retreat)
So, Allah, make my retreat here permanent

And I’m abiding by good opinion (of You)
For it is my friend and ally

And it is the one that sits by me and keeps me company
All day and night

My Lord’s knowledge has sufficed me
from asking or choosing

There is a need in my soul, O Allah
so please fulfil it, O Best of Fulfillers

And comfort my secret and my heart
from its burning and its shrapnel

In pleasure and in happiness
and as long as You are pleased with me

For joy and expansion is my state
and my motto and my cover

My Lord’s knowledge has sufficed me
from asking or choosing.....

-Imam al-Haddad

'Mati' Tazkirah yang sering dilupakan..

Berkata Saidina Ali r.a : “Aku tidak melihat sesuatu yang haq lagi pasti terjadi tetapi di anggap batil tidak bakal terjadi, seperti halnya maut. Dan tidak juga melihat sesuatu batil dan pasti lenyap tetapi dianggap haq dan kekal seperti halya dunia” (M.Quraish Shihab, 2002)

Manusia itu adakalanya sering terlupa akan wujudnya kematian. Kematian seakan-akan hanya ditetapkan untuk orang lain. Maut itu bakal memutuskan segala kelazatan duniawi, tidak kira sama ada sesorang itu dalam keadaan sedar atau tidak. 

Firman Allah dalam Al-Quran yang bermaksud: “Di mana saja kamu berada, kematian akan mendapatkan kamu, biarpun kamu dalam benteng yang tinggi lagi kukuh” ( Surah An-Nisaa’, ayat 78).

Dalam firmannya yang lain: “Sesungguhnya kematian yang kamu lari daripadanya, maka sesungguhnya kematian itu akan menemui kamu, kemudian kamu akan dikembalikan kepada Allah, yang mengetahui yang ghaib dan yang nyata, lalu Dia beritakan kepada kamu apa yang telah kamu kerjakan” (Surah Al-Jumu’ah, ayat 8)

Hal kematian ini telah disebut di dalam Al-Quran sebanyak 99 kali. Dengan itu, sebagai umat Islam perlulah kita sentiasa menghayati dan mengambil pengajaran darinya. Kematian itu tidak menunggu sebarang persiapan dari setiap jiwa, maka dengan itu cukup lah peringatan mengenainya yang menggegaskan kita untuk melakukan persiapan.

Manusia itu perlu sedar akan singkatnya perjalanan hidup di muka bumi ini. Terutamanya mereka perlu sedar bahawa saat kematian itu telah datang, tiada guna lagi amalan atau harapan bahkan doa yang ingin dipanjatkan. Dengan itu, selagi manusia itu masih berpeluang meneruskan kehidupan, perlulah dia sentiasa lebih menyibukkan diri dalam melakukan kebajikan dan amal soleh agar ketika kemtaian itu datang menjemput dia tidak lah meninggalkan dunia ini dalam keadaan yang penuh sesalan.

Seorang penulis dan ahi sejarawan barat, Will Durrant, ada mengatakan: “Maut adalah sumber semua agama, boleh jadi jika maut tidak ada maka kepercayaan kepada Tuhan juga tidak ada”

Kerana ini juga Rasulullah S.a.w menganjurkan untuk kita selalu menziarahi kubur. Bukan untuk meminta tetapi untuk mengingatkan kita bahawa suatu ketika kita yang hadir sebagai penziarah itu juga bakal berada di tempat yang sama pada suatu hari nanti.

P/s: Destinasi akhir itu setia menanti..

       hanya kita yang sengaja tidak mahu mengerti,..

       Mari persiapkan diri...

       esok lusa belum pasti terjadi...

Puisiku luahan rasa...

Was updating my email and came across with this poems which i sent to Berita harian ....Not the pro, just a different way to express what i feel..And now feel like sharing it here ;)


Ujian itu kemanisan iman
Namun mengapa kerap kali aku keluhkan
Jiwa resah bak badai yang melanda
Sedangkan ia kunci yang diberi tuhan
Untuk ku pertingkatkan martabat iman

Andai saja ku miliki kekuatan
Sekuat cinta Rabiah Al Adawiyah
Setenang jiwa Khadijah Khuwailid
Sekudus kasih Fatimah Az zahrah
Selembut sentuhan Aisyah Humaira’
Dan sekental Hati bak Sumaiyah

Agungnya mereka disisimu ya Rabb
Sedangkan aku segumpal jiwa yang hina
Yang sering lari dari menggapai redhamu
Yang sering alpa pada suruhanmu
Demi mencari hanya senoktah cinta
Dari makhluk yang bergelar manusia

Andai azabmu pernah dirasakan
Oleh setiap jiwa yang bernama insan
Pasti cintamu yang menjadi idaman
Pasti Redhamu yang menjadi buruan
Pasti rindumu yang menjadi dambaan
Pasti murkamu yang amat digerunkan

Dan kepastian itu hanya akan tiba
Bila saja nyawa sudah meninggalkan jasad
Bila saja nafas sudah tidak bersisa
Bila saja mulut sudah tidak mampu berbicara

Ya Tuhan..
Andai masih punya ruang
Untuk redhamu berada di pangkuan
Maka bantulah aku dalam menyusuri jalan
Agar aku tidak tersasar haluan
Dalam mencari keutuhan cinta
Untuk ku jadikan mahar diriku ke syurga… 

Aabid_annisyaan
2010,Singapura

Kamar Sepi Itu..

Di kamar itu...
Cahaya malap menembusi
Lilin tidak berapi
Segenap ruang dan lorong sunyi
Kamar itu sepi...

Di kamar itu..
Jendela tertutup rapi
Pintu kukuh berkunci
Pagar tegap mengelilingi
Bunga layu tiada seri
kamar itu sepi..

Di kamar itu
Terdengar titisan hujan
Deru angin menyapa bunyi
Hujan meleret hari demi hari...
Kamar itu sepi..

Hujan berhenti..
angin menyapa indah...
langit seakan bercahaya
Di belahan awan, 
Pelangi hadir memancar warna
cahaya menembusi,
Kamar sepi berwarna warni
Suram menjadi indah
Seri meninggalkan sepi
Bunga mekar berdiri
Kamar sepi..mulai berbunyi

Di kamar itu..
Irama sayup terdengar
Lagu merdu teralun indah
Lunaknya suara milik siapakah
Kamar sepi seakan menari

Awan bertukar arah..
mentari mulai menunjukkan diri
Pelangi terhindar dek panas mentari
Kamar terpancar cahaya
Panas menyengat ruang
Irama dan lagu tak lagi berbunyi
Kamar terang tetapi suram..
Kamar itu , kembali sepi.......

Aabid_annisyan 
8.00 pm , Singapura