Setelah bernostalgia dengan melihat lagi postingan masa lalu, ternyata permasalahan pada saat itu tidaklah seberapa dibanding sekarang. Mungkin kelak akan mengenang hari ini juga, dan berkata bahwa permasalahan hari ini tidaklah seberapa.
Kita adalah sang pembelajar pada setiap masalah yang hadir dihidup kita. Kita ya, bukan kamu aja. Artinya kamu tidak sendirian.
Aku bukan kamu, apalagi dia
Sebaik-baiknya jati diri adalah menjadi diri sendiri.
Kalau kata kimia, ia adalah larutan penyangga.
Larutan penyangga yang menjadi penyeimbang, mempertahankan kondisi pH agar berada di keadaan normal. Tidak terlalu asam maupun terlalu basa. Tapi ternyata, hal semacam ini tak hanya diperlukan dalam kimia saja.
Sebab kehidupan pun memerlukannya.
Agar kehidupan lebih seimbang, emosi negatif dan positif sesuai kadar normal. Maka butuh sarana untuk menuangkan berbagai aliran perasaan maupun pemikiran. Jika dalam kehidupan milikku, aku memilih menulis sebagai sarananya.
Purworejo, 05 Agustus 2020 | desii
We waste so much time crying over things that have happened, things that aren’t in our control. We worry and stress over things we can’t change. We keep wishing things turned out some other way, that events didn’t occur the way they did.
During this, we forget to accept what He has planned for us. We forget that what He has destined is the best for us and it wouldn’t have been any other way. It was written down for us even before we came into this world.
Believing in the perfection of His Plans is an important part of our faith. Without this belief, life is incomplete. Without this belief, we will be lost. We will question everything in our lives. We will never be satisfied.
Thus, if you believe in Him, you must also believe in His Plan. You must also believe in His Mercy. Whatever He plans for you is the best for you. If you’re denying that, you’re denying His Power, you’re questioning His Mercy.
This is life’s real test, to stay content with His Plan. To accept His Will. To surrender. To submit. Without complaints. Without questions.
And this will bring real satisfaction, this will bring real contentment. ✨
Surat undangan dari Allah.
𝙆𝙣𝙤𝙬 𝙩𝙝𝙖𝙩 𝙮𝙤𝙪𝙧 𝙝𝙚𝙖𝙧𝙩 𝙙𝙤𝙚𝙨 𝙣𝙤𝙩 𝙗𝙚𝙡𝙤𝙣𝙜 𝙝𝙚𝙧𝙚. 𝙎𝙤 𝙩𝙝𝙚𝙧𝙚 𝙞𝙨 𝙣𝙤𝙩𝙝𝙞𝙣𝙜 𝙛𝙧𝙤𝙢 𝙩𝙝𝙞𝙨 𝙙𝙪𝙣𝙮𝙖 𝙩𝙝𝙖𝙩 𝙘𝙤𝙪𝙡𝙙 𝙗𝙧𝙚𝙖𝙠 𝙞𝙩.🍃
Riyad as-Salihin, The Book of Good Manners, Book 1, Hadith 17
Chapter: Clarity of Discourse
Aishah (May Allah be pleased with her) reported:
the speech of Messenger of Allah (ﷺ) was so clear that all those who listened to it would understand it.
Sugar and the Human Body
In the world we live in today, while great efforts are being made to improve human health, diabetes is a problem that is ever on the increase. Although not yet thoroughly understood, there are a few explanations for the increased rate of diabetes:
1.Genes and inheritance
3.Lack of exercise
The diagnosis of diabetes is described as a level of sugar that is above a certain amount in the blood stream. In fact, diabetes itself is the metabolic disorder of three food sources: carbohydrates, proteins, and lipids (Cholesterol and especially triglycerides). As healthcare providers we, doctors and scientists, are very much aware that the physiology-that is, the mechanism-of this wonderful sugar metabolism is one of many harmonies existent in the human body. While patients with diabetes seek help from us, our help is limited to what we have learned-and are still learning-from the human body. Thus, the medication we use today are not miracles, but rather a good example of understanding how one of the many mechanisms in body works.
Since the discovery of insulin in 1921, a hormone that is secreted from the pancreas and the only one to work at lowering the level of sugar in the body (several others increase the sugar level)-the development of treatments for diabetes has been focused on greatly in an effort to better serve humankind. Such developments include tiny, sharp needles and pens to deliver the insulin-known as insulin pens. Currently many alternative insulin delivery methods have been developed-via the skin or lungs-yet none of these are as successful as the human body’s normal program for dealing with a rise in the sugar during stressful conditions and after meals. Despite the incredible efforts and impressive studies carried out on both animals and humans, not every method of diabetes management (treatment) is suitable for every individual. Each person is unique regarding the capacity of their pancreas to generate insulin.
In the United States, more than 20 million people have diabetes; however this number is well below the actual number of sufferers. Having enough insulin is not the solution to the problem, while resistance to the action of this hormone can limit its efficacy leaving the glucose (sugar) level high. This further suppresses the pancreas’ ability to provide insulin and the remaining glucose becomes toxic to many vital organs, causing several of the following conditions:
• Heart (heart attack)
• Liver (fatty liver)
• Brain (stroke)
• Vessels (hardening of the arteries)
• Blood (easy clotting)
• Feet (gangrene and amputation)
• Immune system (suppression of the immune system, in turn leading to a tendency to infections, giving the opportunity of germs to invade various parts of the body; in the same way increase of tuberculosis bacteria, yeast infections, pneumonia)
• Skin (late healing after abrasions or trauma)
Excess sugar is converted into cholesterol which will further accelerate the detrimental effects to the vital organs (brain, heart, kidney).
Current suggestions for the management of the problem with sugar are education, better diets, correct and regular exercise, correct medication and careful follow-up. We know that God created cures for every illness. Respecting and thinking of this will encourage many of us to concentrate on solving the problem of diabetes. Prophet Muhammad, peace be upon him, indicates “Eat and drink, but never waste” and “Leave the food table before you are full.” The diet that is recommended for people with diabetes is to eat small amounts of food during the 3 main meals and to add 3 snacks to control the undesirable rise in sugar that occurs after eating a large amount. We are informed that we are full due to the induction of tension receptors in the stomach after the meal, the induction of the brain, and the digestion of food that leads to an increase in the level of sugar in the blood stream… etc. Unfortunately, most diabetics wait for the third mechanism to operate before leaving the table; as a result, they may continue to eat and further increase their blood sugar level, and this may in turn be the reason for early or late complications in diabetes.
Today, the greatest number of diabetics per population are the Pima Indians living in Arizona. Interestingly, a new molecule that has recently been developed seems to have a preventive efficacy for the development of diabetes and to assist in its satisfactory management, even after the diagnosis of diabetes. This molecule was actually found to be present in the saliva of Gila Monster again that is fairly close to the area where these affected tribes live.
Christchurch happened just 1,5 years ago. 52 People got killed, especially Muslims in the mosque who were just praying. They were the main victims and exactly 1,5 years later this Australian comedian makes fun of the victims and the fact that this terrorist attack had happened.
“This Australian extremist stormed this building, this mosque, this room where people were saying their prayers and going about their business and for me, the saddest thing about that is that, it wasn’t the 52 who were killed, it wasn’t the countless others who had their lives changed forever because their family members were taken from them. It was the hundreds of people that night who couldn’t make it home from nightclubs in Christchurch because all the cabbies were dead.”
How tf can you say that when 52 ppl lost their lives that day. Just gonna put that here because the world needs to know.
His name is Isaac Butterfield.
In the Name of Allah, the Most Gracious, the Most Merciful.
21. Or do those who earn evil deeds think that We shall hold them equal with those who believe and do righteous good deeds, in their present life and after their death?
Worst is the judgement that they make.
22. And Allah has created the heavens and the earth with truth, in order that each person may be recompensed what he has earned, and they will not be wronged.
23. Have you seen him who takes his own lust as his god?
And Allah, left him astray with knowledge, and sealed his hearing and his heart, and put a cover on his sight.
Who then will guide him after Allah?
Will you not then remember ?
The Life and the Death of the Believers and the Disbelievers are not Equal
Allah the Exalted states here that the believers and the isbelievers are never equal. Allah said in another Ayah,
Not equal are the dwellers of the Fire and the dwellers of the Paradise. It is the dwellers of Paradise that will be successful. (59:20)
Allah said here,
Or do those who earn evil deeds think, those who commit and practice evil, that We shall hold them equal with those who believe and do righteous good deeds, in their life and their death, i.e. treat them equally in the present life of the world and in the Hereafter
Worst is the judgement that they make.
i.e. `worst is the thought that they have about Us and about Our justice, thinking that We will ever make the pious and the wicked equal in the Hereafter or this life.’
At-Tabarani recorded that Shubah said that Amr bin Murrah narrated that Abu Ad-Duha said that Masruq said that;
Tamim Ad-Dari once stood in voluntary prayer through the night until the morning only reciting this Ayah,
Or do those who earn evil deeds think that We shall hold them equal with those who believe and do righteous good deeds…
Allah said in reply: (Worst is the judgement that they make.)
And Allah has created the heavens and the earth with truth,
meaning, in justice, in order that each person may be recompensed what he has earned, and they will not be wronged.
Allah the Exalted said,
Have you seen him who takes his own lust as his god,
i.e. who abides by his lust, and whatever his lust portrays as good he implements it, and whatever his lust portrays as evil, he abandons it!
And Allah left him astray with knowledge,
It has two meanings.
The second meaning includes the first meaning, but not the opposite.
and sealed his hearing and his heart, and put a cover on his sight.
so he does not hear what benefits him, understands not what would lead him to the guidance and sees not the evidence with which he can be enlightened.
This is why Allah said,
Who then will guide him after Allah? Will you not then remember?
Allah said in a similar Ayah,
Whomsoever Allah sends astray, none can guide him; and He lets them wander blindly in their transgressions. (7:186).
Four Hindustanis went to the mosque to say their prayers. Each one duly pronounced the Takbir, and was saying his prayers with great devotion, when the Mu'azzin happened to come in. One of them immediately called out, “O Mu'azzin, have you yet called to prayer? It is time to do so.” Then the second said to the speaker, “Ah! you have spoken words unconnected with worship, and therefore, according to the Hadis, you have spoiled your prayers.” 1 Thereupon the third scolded the last speaker, saying, “O simpleton, why do you rebuke him? Rather rebuke yourself.” Last of all, the fourth said, “God be praised that I have not fallen into the same ditch as my three companions.” The moral is, not to find fault with others, but rather, according to the proverb, 2 to be admonished by their bad example. Apropos of this proverb, a story is told of two prisoners captured by the tribe of Ghuz. The Ghuzians were about to put one of them to death, to frighten the other, and make him confess where the treasure was concealed, when the doomed man discovered their object, and said, “O noble sirs, kill my companion, and frighten me instead.”
1. Mishkat ul Masabih, by Matthews, i. 205.
2. Freytag, Arabum Proverbia, i. 628.
Literally meaning strong desire, excessive wishing, joy issuing from knowing, delight, and longing, shawq (joyful zeal) is used by Sufis to express the heart’s overwhelming desire to meet with the Beloved, Who cannot be comprehended and “vanishes” after being “observed” Some have described it as joyful desire, excitement, and a lover’s excessive heartfelt longing to see the Face of the Beloved. Others have regarded it as a fire that reduces to ashes all desires, wishes, yearnings, and inclinations other than those felt to meet with the Beloved.
Joyful zeal originates in love.
The remedy of a heart burning with such a longing to meet with the Beloved is meeting with Him, and shawq is a wing of light that carries the lover to this meeting. Zeal disappears when a lover finds the Beloved, while yearning for Him (ishtiyaq) continues to increase. One who yearns for Him never stops yearning and, whenever favored with a special manifestation of His Essence, wishes for more. This is why the prince of the Prophets and the greatest of humanity, upon him be peace and blessings, who, equipped at each moment with a new radiance of knowledge and love of God and spiritual delight, incessantly traveled between the summits of love, joyful zeal, and yearning, and used to pray:
O God! I ask You for zeal to observe Your perfectly beautiful Face and to meet with You. [ Nasa'i, “Sahw,” 62; Ibn Hanbal, Musnad, 5:191. ]
Some interpreters of the Qur'an, when writing on:
Those who believe are firmer in love of God (2:265),
remark that joyful zeal is felt toward things that are partly perceivable and partly imperceivable, partly comprehensible and partly incomprehensible. One feels no zeal toward that which he or she has never seen or heard of, or about which he or she knows nothing. Nor does he or she feel interest in that which he or she completely comprehends or perceives.
Zeal and yearning can be divided into two categories. The first is the yearning produced by separation from the Beloved after meeting with and gazing upon Him in the past eternity. The sighs that the flute of Rumi uttered, and the creaking, painful sounds heard by Yunus Emre from the revolving water-wheel express such a separation. These sighs will continue until the final union or meeting with Him. The second is when a lover sees the Beloved from behind a veil, and thus cannot completely comprehend Him. The believer feels His presence but cannot see Him; dips a finger into the honey of love but is not allowed to take a new step further. Consumed with thirst, the believer cries: I am being consumed with thirst! Give me some water! but receives no answer.
The spirit of all men and women observed Him in an assembly of past eternity, where God asked them: Am I not your Lord? and they answered: Yes, assuredly. We testify! After this assembly, either because humanity’s very humanness required it or because humanity had to be tested, to believe in Him without seeing Him, humanity was thrown into the pangs of temporary separation. This is why people always dream of Him in conscious or unconscious longing for Him, and burn with a yearning to re-unite with Him. What is more significant than this is the yearning which the Most Sacred Being feels toward pure, innocent, and unadulterated souls, but only in a way that is appropriate for His essential independence of all being. This Divine eagerness may be the real source of the yearning that enters one’s heart.
Zeal means turning to the Beloved with all inner and outer feelings, and locking out all appetites other than those felt to meet with Him.
In the context of yearning, it means one’s over-flowing with desires and wishes related to Him. Both zeal and yearning feed the spirit. Both are painful but exhilarating and wearisome, distressing but promising.
No individual experiences more anguish but is happier than the one who burns with love and groans with zeal.
Such people become so angelic when enraptured with the thought and hope of meeting with God that they would not agree to enter Paradise at that moment, even if allowed to do so. They burn inwardly with the pangs of separation to such a degree that even the waters of Paradise could not extinguish the fire in their hearts. Only meeting with the Friend could extinguish such a fire. Paradoxically, they never think of escaping that fire, for even if the palaces of Paradise prevented them from burning with the fire of zeal to meet with the Friend, such people would utter cries resembling those of the inhabitants of Hell seeking to be rescued from Hellfire. Worldly people cannot know what that zeal means or the state of those who possess it. People of zeal are amazed at worldly people who are so engrossed in worldly affairs and plea-sure. Their amazement is quite natural, for God Almighty told the Prophet David, upon him be peace:
O David! If those who love and show inclination to the world knew how much I care about them, want them to resist against sins, and how I expect to meet with human beings, they would be dying with the zeal to meet with Me. [ Al-Qushayri, Al-Risala, 332. ]
When the zeal to meet with God invades a lover’s being, the result is an overflow of feelings of pain and delight, and cries of:
Zeal has bewildered me, zeal has burnt me.
Zeal has intervened between sleep and my eyes.
Zeal has invaded me, zeal has engrossed me.
Zeal has overwhelmed me, zeal has stricken me with awe.
This degree of zeal sometimes incites the lover to stand up and dance or spin. The lover should be excused for such movements, as he or she cannot resist such a spiritual state:
Say to him who wants to prevent a man of ecstasies from going into ecstasies:
You have not tasted the wine of love together with us, so leave us.
When souls overflow with the zeal to meet with the Beloved,
Know, O you unaware of spirituality, that bodies begin to dance.
O guide who incites lovers, stand up and move us
With the name of the Beloved, and breathe life into us.
In our own day, some prefer to serve the Qur'an and faith by the way based on acknowledging one’s poverty and impotence before God’s Wealth and Power, and on thankfulness and zeal. In this context, zeal means constant hope and continuing to serve without being dispirited and losing one’s energy. It also means seeking an aspect of Divine mercy even in the most distressing conditions, and then relying upon Him alone for His help and victory.
Bismillah Walhamdulillah Was Salaatu Was Salaam ‘ala Rasulillah
Narrated Said bin Abu Al-Hasan (Radi-Allahu 'anhu):
While I was with Ibn 'Abbas a man came and said, “O father of 'Abbas! My sustenance is from my manual profession and I make these pictures.” Ibn Abbas said, “I will tell you only what I heard from Allah’s Apostle (Sallallahu 'Alaihi Wa Sallam). I heard him saying, 'Whoever makes a picture will be punished by Allah till he puts life in it, and he will never be able to put life in it.’ ” Hearing this, that man heaved a sigh and his face turned pale. Ibn 'Abbas said to him, “What a pity! If you insist on making pictures I advise you to make pictures of trees and any other unanimated objects.”
Bukhari Vol. 3 : No. 428
“To fall in love is a disease and it’s cure is to marry.”
[At Tibb Al Nabawi pg.251]
Dua and remembrance in the morning and evening #1
اللَّهُمَّ أَنْتَ رَبِّي لَا إِلَهَ إِلَّا أَنْتَ ، خَلَقْتَنِي وَأَنَا عَبْدُكَ ، وَأَنَا عَلَى عَهْدِكَ وَوَعْدِكَ مَا اسْتَطَعْتُ أَعُوذُ بِكَ مِنْ شَرِّ مَا صَنَعْتُ ، أَبُوءُ لَكَ بِنِعْمَتِكَ عَلَيَّ وَأَبُوءُ بِذَنْبِي ، فَاغْفِرْ لِي فَإِنَّهُ لَا يَغْفِرُ الذُّنُوبَ إِلَّا أَنْتَ
The Prophet said “The master supplication (most superior way) to ask for forgiveness from Allah is:
"O Allah, You are my Lord, none has the right to be worshipped except You, You created me and I am Your slave and I abide to Your covenant and promise as best as I can, I seek refuge with You from the evil of which I have committed. I acknowledge Your favour upon me and I acknowledge my sin, so forgive me, for verily none can forgive sin except You.”
(The prophet then) said: “If somebody says it during the day with firm faith in it, and dies on the same day before the evening, he will be from the people of Paradise; and if somebody says it at night with firm faith in it, and dies before the morning, he will be from the people of Paradise.”
allaahumma anta rabbiy laa ilaaha illaa anta, khalaqtanee wa ana ‛abduka, wa ana ‛alaa ‛ahdika wa wa‛dika masta-ṭa‛tu a‛oodhu bika min sharri maa ṣana‛tu, aboo’u laka bi ni‛matika ‛alayya wa aboo’u bi dhambee, faghfir lee fa innahu laa yaghfir-udh-dhunooba illaa ant
Sources: Bukhari No# 6306, 6323; Abu Dawud No# 5070; At-Tirmidhi No# 3393; An-Nasa'i No# 5522; Ibn Majah No# 3872
🍂 Mengenal Diri dan Rabbnya 🍂