Wednesday, March 31, 2004

Lessons of Leadership from Abu Bakr r.a.

Let It Immerse in the Heart and Mind
khas utk diri sendiri .. in point form .. bukan berobjektif utk bacaan umum .. tak sempat nak tulis panjang panjang

Abu Bakr's r.a. strength was from his innerself
- izaar dia sentiasa jatuh .. hadith dari izaar melebihi buku lali.
- kurus dan cengkung.

Abu Bakr r.a. was the pillar of Islam - DAKWAH DAN KADERISASI
- sejurus lepas masuk Islam .. terus jalankan usaha dakwah dan kaderisasi
- Islamkan 5 dari 10 orang 'asharah al-mubasharah

Abu Bakr r.a. paling berani
- quote dari Ali r.a. .. "who is the bravest?"

Abu Bakr r.a. mengamalkan hikmat ketenangan abadi
- reaksi selepas dari kewafatan Rasulullah s.a.w.

Abu Bakr r.a. yang paling proaktif dan swift
- siapa yang berpuasa hari ini? siapa yang ikuti jenazah? siapa yang ziarahi orang sakit? siapa yang lakukan sadaqah?
- ana .. ana .. ana .. ana ya Rasulullah

Abu Bakr r.a. bervisi luas
- dialog di Bani Sa'idah
- reason yang logikal dari Ansar
- bersetuju dengan pandangan Ansar
- menerangkan SEBAB apa perlu leadership di tgn Quraish
- bukan hanya sekadar mengquote hadith semata
- visi utk seluruh Arab dan bukan sekadar Madinah

Abu Bakr r.a. prioritize!
- bergegas ke Bani Sa'idah

Abu Bakr r.a. knows when to put his foot firm
- discussion and arguments di Bani Sa'idah belum habis .. tetapi dia sudah sampai kepada keputusan .. (applicable pada never ending meetings etc)
- his firmness in the fight against apostasy

The humility of Abu Bakr
- "I have been given authority among you, but I am not the best among you"

Penerimaan amanah
- Bukannya sebab individu itu yang terbaik!

The need for change of personality
- Abu Bakr r.a. changed his personality apabila dilantik menjadi khalifah .. so did Umar r.a.

Pure belief WITH rationality
- beriman dengan hujjah ..
- reason .. "IF rasulullah s.a.w. said that than it is true"
- percaya yang rasulullah s.a.w. berkomunikasi dari bumi ke langit .. apa yang peliknya untuk 'kembara' ke langit?

Tuesday, March 30, 2004

Nawawi Foundation
April 2004: Prophets, Prophecy, and the Unseen

The Nawawi Foundation is pleased to announce its upcoming weekend intensive, “Prophets, Prophecy, and the Unseen.” Featuring Shaykh Hamza Yusuf and Dr. Umar F. Abd-Allah, this year’s program will be a sequel to last year’s event, “The Attributes of God in Islam.” However, it is not necessary to have attended last year’s series to benefit fully from this presentation. Attendance is open to the public, and all are welcome.

“The Attributes of God” focused on the first of the three major concentrations of traditional Islamic theology—belief in God. This year’s program will examine the remaining two: what Muslims believe about God’s prophets (nubuwwat or prophetology) and the Unseen (sam’iyyat or eschatology). Special reference will be given to the Prophet Muhammad, peace be upon him. We will consider his rank among the messengers, the nature of the night journey and ascent, and his salvific role on the Day of Judgment. Regarding the phenomenon of prophethood in general, we will treat such topics as the nature of revelation, the divine books, prophetic infallibility, and miracles. The issue of sainthood is also germane to this discussion: What is a saint? How do they differ from prophets? Do they have miracles?

The third concentration, eschatology, is traditionally broadest in scope and content, including generic belief in the Unseen, angels, spirits, demonic beings, resurrection, heaven, hell, and the sacred geography of the hereafter like the Station of Waiting, the Traverse, the Balance, and the Quenching Pool. The Signs of the Hour are unavoidably prominent: the rising of the sun in the West, the closing of the Door of Repentance, the Eastern, Western, and Arabian earthquakes, the coming of the “Guided One” (mahdi), the emergence of the False Messiah (al-masih al-dajjal), and the second coming of Christ. Questions about the nature of time also arise: Is Islamic time linear as in the Judeo-Christian traditions? What are the implications of the realm of timelessness, pre-eternity, the unfolding of time in sacred and human history, the folding up of time in miracles, the end of time, and the eternity of the Garden and Fire? We will also discuss the meaning of life and death, the “intermediary world” (barzakh), and the rewards and punishments of the grave.

Finally, we hope to discuss a number of issues that are part of the traditional discourse but have taken on special relevance today, often because of their misuse: Who is or is not a Muslim? What is the gravity of declaring people outside the faith (takfir)? Is Islamic theology inclusive or exclusive or something else? What is the share of non-Muslims in the hereafter? Are we required to understand eschatological references literally? When is allegory allowed or even desirable? What standards are required in reading current moments in history—like the Arab-Israeli struggle—in apocalyptic, millenarian, or messianic terms? Are today’s events the culmination or fulfillment of particular prophecies and eschatological cycles?

Much of the most important content of Islamic faith comes under the rubric of “Prophets, Prophecy, and the Unseen,” and these concerns are as vital today as they were yesterday, although—like any aspect of faith—they require sound understanding and intelligent application.

Suggested Background Reading
- Imam al-Ghazali, The Remembrance of Death and the Afterlife
- Imam al-Haddad, The Lives of Man
- Shaykh Nuh Keller, Reliance of the Traveller, pp. 807-825
- William C. Chittick, Faith and Practice of Islam, pp. 1-12, 47-54, 81-104, 119-127

©2003 Nawawi Foundation. All Rights Reserved.

Monday, March 29, 2004

Wa Qul I'malu

Bismillahi walhamdu lillah allazi laa ilaaha siwaah wassolaatu wassalaamu 'ala rasulillah.

Pertamanya, ana memberi amaran kepada barisan MKT yang baru agar bertaqwa kepada Allah 'azza wa jall, dalaman dan luaran. Jangan biarkan hubungan antum dengan Khaliq dihalangi oleh makhluq, dan jangan biarkan hubungan antum dengan sahabat-sahabat yang lain dihalangi oleh diri antum sendiri.

Sudah terlalu lama persatuan alumni bagaikan berkubur tanpa nisan, hidup segan mati tidak mahu. Justeru dengan amanah kepemimpinan yang telah Allah berikan atas asbab undi (pos) ana dan rakan rakan, bangkitkanlah alumni keluar dari kuburnya.

Ada beberapa elemen yang perlu dipadu dalam menjayakan alumni, bak satu sistem .. tanpa adanya salah satu maka terhenti atau cacatlah suatu sistem itu.

1. Alumni sebagai wadah
2. Aktiviti yang teratur, sistematik, konsisten dan bermanhajkan Islam
3. Kewujudan ahli yang taat dan pemimpin yang berhaluan
4. Ukhuwwah fillah sesama ahli
5. Perlembagaan yang bermaqsadkan maslahah
6. Celupan iman dan biah solehah

Setiap perkara bermaqsadkan agar mendatangkan maslahah dan mengelakkan mafsadah. Maka apabila ia sudah hilang maqsadnya maka bersedialah untuk melakukan hijrah dan perubahan agar maqsad shari'ah menepati maqsad as-shari' jalla wa 'ala.

Sesungguhnya di dalam al-Qur'an terdapat bashar (berita gembira) dan nazar (amaran), agar antum berterusan takut kepada Allah s.w.t. dan senantiasa meminta keampunanNya. Bagi Allah ada hak yang perlu dipenuhi di waktu malam, dan bagi hak manusia ada yang perlu ditunaikan di waktu siang. Jika malam antum dihabiskan dengan tidur maka akan hilanglah nafs antum, dan jika siang antum dihabiskan dengan tidur maka akan larilah pengikut antum.

Ketahuilah, bahawa selagi mana antum memimpin dengan iman atas jalan Al-Qur'an dan As-Sunnah, maka antum akan dapati orang-orang beriman akan sentiasa bersama antum. Jika antum tersasar maka ana akan menjadi antara insan terawal untuk merubah dengan tangan, biiznillah.

"wa qul i'malu fa sayara Allahu 'amalakum wa rasuluhu wa al-mukminuun"

Tuesday, March 23, 2004

Al-Baraa ibn Malik al-Ansari

His hair looked dishevelled and his whole appearance was unkempt. He was thin and wiry with so little flesh on his bones that it was painful to look at him. Yet in single handed combat he defeated and killed many opponents and in the thick of battle he was an outstanding fighter against the mushrikeen. He was so courageous and daring that Umar once wrote to his governors throughout the Islamic state that they should not appoint him to lead any army out of fear that he would have them all killed by his daring exploits. This man was al-Baraa ibn Malik al-Ansari, the brother of Anas ibn Malik, the personal aide of the Prophet.

If the tales of Baraa's heroism were to be told in detail pages and pages could be written. But let one example suffice .

This particular story begins only hours after the death of the noble Prophet when many Arabian tribes took to leaving the religion of God in large numbers, just as they had entered it in large numbers. Within a short space of time only the people of Makkah, Madinah and Taif and scattered communities here and there, whose commitment to Islam was unwavering, remained within the religion.

Abu Bakr as-Siddiq, the successor to the Prophet, stood firm against this blind and destructive movement. From the Muhajireen and Ansar, he mobilized eleven armies each under a separate commander and dispatched them to various parts of the Arabian peninsula. Their purpose was to make the apostates return to the path of guidance and truth and to confront the leaders of the rebellion.

The strongest group of apostates and the greatest in number were the Banu Hanifah among whom Musaylamah the Imposter arose, claiming that he was a prophet. Musaylamah managed to mobilize forty thousand of the best fighters among his people. Most of these however followed him for the sake of Allah or tribal loyalty and not because they believed in him. One of them in fact said, "I testify that Musaylamah is an impostor and that Muhammad is true but the impostor of Rabiah (Musaylamah) is dearer to us than the true man of Mudar (Muhammad ). "

Musaylamah routed the first army sent against him under the leadership of Ikrimah ibn Abi Jahl. Abu Bakr dispatched another army against Musaylamah led by Khalid ibn al-Walid. This army included the cream of the Sahabah from both the Ansar and the Muhajireen. In the front ranks of this army was Baraa ibn Malik and a group of the most valiant Muslims.

The two armies met in the territory of the Banu Hanifah at Yamamah in Najd. Before long, the scale of battle tilted in favor of Musaylamah and his men. The Muslim armies began to retreat from their positions. Musaylamah's forces even stormed the tent of Khalid ibn Walid and drove him from his position. They would have killed his wife if one of them had not granted her protection.

At that point, the Muslims realized in what a perilous situation they were. They were also conscious of the fact that if they were annihilated by Musaylamah, Islam would not be able to stand as a religion and Allah--the One God with whom there is no partner--would not be worshipped in the Arabian peninsula after that.

Khalid mustered his forces once more and began reorganizing them. He separate(i the Muhajireen and the Ansar and kept men from different tribes apart. Each was put under the leadership of one of its own members so that the losses of each group in the battle might be known.

The battle raged. There was much destruction and death. The Muslims had not experienced anything like this in all the wars they had fought before. Musaylamah's men remained firm amidst the tumult, as firm as immovable mountains although many of them had fallen.

The Muslims displayed tremendous feats of heroism. Thabit ibn Qays, the standard bearer of the Ansar, dug a pit and planted himself in it and fought until he was killed. The pit he dug turned out to be his grave. Zayd ibn al-Khattab, brother of Umar ibn al-Khattab, may God be pleased with them both, called out to the Muslims: "Men, bite with your jaw teeth, strike the enemy and press on. By God, I shall not speak to you after this until either Musaylamah is defeated or I meet God." He then charged against the enemy and continued fighting until he was killed. Salim, the mawla of Abu Hudhaifah, and standard bearer of the Muhajireen displayed unexpected valor. His people feared that he would show weakness or be too terrified to fight. To them he said, "If you manage to overtake me, what a miserable bearer of the Quran I shall be." He then valiantly plunged into the enemy ranks and eventually fell as a martyr.

The bravery of all these, however, wanes in front of the heroism of al-Baraa ibn Malik, may God be pleased with him and with them all.

As the battle grew fiercer and fiercer, Khalid turned to al-Baraa and said, "Charge, young man of the Ansar." Al-Baraa turned to his men and said, "O Ansar, let not anyone of you think of returning to Madinah. There is no Madinah for you after this day. There is only Allah, then Paradise."

He and the Ansar then launched their attack against the mushrikeen, breaking their ranks and dealing telling blows against them until eventually they began to withdraw. They sought refuge in a garden which later became known in history as The Garden of Death because of the many killed there on that day. The garden was surrounded by high walls. Musaylamah and thousands of his men entered and closed the gates behind them and fortified themselves.

From their new positions they began to rain down arrows on the Muslims.

The valiant Baraa went forward and addressed his company, "Put me on a shield. Raise the shield on spears and hurl me into the garden near the gate. Either I shall die a martyr or I shall open the gate for you."

The thin and wiry al-Baraa was soon sitting on a shield. A number of spears raised the shield and he was thrown into the Garden of Death amongst the multitude of Musaylamah's men. He descended on them like a thunderbolt and continued to fight them in front of the gate. Many fell to his sword and he himself sustained numerous wounds before he could open the gate.

The Muslims charged into the Garden of Death through the gates and over the walls. Fighting was bitter and at close quarters and hundreds were killed. Finally the Muslims came upon Musaylamah and he was killed.

Al Baraa was taken in a litter to Madinah. Khalid ibn al-Walid spent a month looking after him and tending his wounds. Eventually his condition improved. Through him the Muslims had gained victory over Musaylamah.

In spite of recovering from his wounds, al-Baraa continued to long for the martyrdom which had eluded him at the Garden of Death. He went on fighting in battle after battle hoping to attain his aim. This came at the battle for Tustar in Persia.

At Tustar the Persians were besieged in one of their defiant fortresses. The siege was long and when its effects became quite unbearable, they adopted a new tactic. From the walls of the fortress, they began to throw down iron chains at the ends of which were fastened iron hooks which were red hot. Muslims were caught by these hooks and were pulled up either dead or in the agony of death.

One of these hooks got hold of Anas ibn Malik, the brother of al-Baraa. As soon as al-Baraa saw this, he leapt up the wall of the fortress and grabbed the chain which bore his brother and began undoing the hook from his body. His hand began to burn but he did not let go before his brother was released.

Baraa himself died during this battle. He had prayed to God to grant him martyrdom.


Monday, March 22, 2004

Taking Oneself to Account
By: Yusuf Qardawi

It is necessary for an individual to pause at the end of each day that has passed, in order to check himself and run through his achievements: What has he done in the course of the day? Why has he done it? What has he omitted? Why has he omitted it?

How excellent it would be if this self-criticism were to take place before one retired to bed.

This period of self-criticism and appraisal should certainly be counted among man's moments of progress; it is a moment when man impartially sits as a judge over himself and reviews his yearnings and inclinations, his instincts and motivations. It is a moment when the believer appoints, out of his conviction, a policeman to watch over himself, an investigator to probe him, and a judge to condemn or acquit him. In this way he progresses from the state of "the soul that incites to evil" to the state of "the self- reproaching soul" which reproaches its owner whenever he plunges into sin, or falls short of expectation.

In a hadith we quoted before it was said: "It behooves any sane person to have four periods of time" and one of the four periods is "a period in which he engages in self-criticism."

The Commander of the Faithful, 'Umar bin al-Khattab says: "Criticise and appraise yourselves before you are criticised and appraised on the Day of Judgment, and weigh out your deeds, before they are weighed out for you." [Transl.: "On that Day will men proceed in groups, sorted out, to be shown their Deeds. Then shall anyone who has done an atom's weight of good, see it! And anyone who has done an atom's weight of evil, shall see it." (Qur'an 99:6-8)]

`Umar himself, may Allah be pleased with him, used to whip his foot at night and say to himself: "Tell me, what have you done today?!"

Maimun bin Mahran, a famous companion of the Prophet, used to say: "A pious person scrupulously examines and appraises himself more than he would a tyrant ruler and a tight-fisted partner!"

Al-Hasan said: "A believer polices his own Self; he criticises and appraises it for the sake of Allah. The Final Appraisal (Hisab) may turn out to be mild on some people simply because they were wont to appraise themselves in this life; and the Final Appraisal on the Day of Resurrection may turn out to be rigorous on a people who took this life with levity, and thought they would not be called to account".

Then he described how this self-criticism and appraisal operates in practice: "A fascinating thought (or idea) suddenly comes to the mind of a believer. He says to himself: 'By Allah this is fascinating, I need it! But no, never. Get lost! I am prohibited from executing you!'" (This is self-criticism and appraisal before the event).

And: "A believer may inadvertently do something. He would then turn to himself and say: 'What do you mean by this? By Allah, I cannot find an excuse for this. I shall never repeat it, insha'Allah!'" (This is self-criticism and appraisal after the event).

If a Believer fails to observe this brief period of soul-searching daily, then he should at least try to do so once every few days, or once a week. In this way, he draws up his life balance sheet, depicting to him his (spiritual) assets and liabilities.

A Believer should also have a longer period of this practice at the end of each month, and an even longer period at the end of the year, when he bids farewell to one year and prepares for and welcomes another.

This is the time to critically review the Past and plan for the Future. This is the (spiritual) equivalent of his final accounts for the year.

One blameworthy innovation initiated by the West and unfortunately imitated by some Muslims, is the annual birthday celebration, where people are invited to a party and served with delicious food and drink.

At times, people obsequiously yield to meaningless rituals and imitative practices for which Allah has sent down no authority. For example, they light a number of candles, each one representing a year in the lifetime of the celebrant. Having lit the candles, the celebrant then histrionically proceeds to blow them out. Gifts are presented and pleasantries exchanged on the occasion.

Rather than this blind, useless imitation, it is better for an intelligent and sensible person to seize this occasion, which marks the expiry of one year of his lifetime, to reconsider and reflect upon his life. At the end of every year, a careful trader applies the brakes in order to measure his performance over the past year, and establish his financial position at the end of it. He wants to know his profit or loss, and his assets and liabilities; i.e. his claims and the claims against him. An intelligent, sensible person ought to do likewise, in respect of his life. More than that, he should beseech Allah to bless his life, make his day better than yesterday, and his tomorrow better than today.

It is worthier for an intelligent and sensible person to call himself to account for one whole year of his life that has expired, in respect of which Allah, the Exalted, will question him. A year is not a short time. It is a period of twelve months; a month is on average thirty days; each day has twenty-four hours, each hour sixty minutes, and each minute sixty seconds. And every second should be counted as a blessing, a favour upon him from Allah and a trust from Allah in his hands.

It is worthier for this intelligent and sensible person to commiserate with himself over the turning of a page in the book of his life. Each day that passes is, as it were, a leaf that has withered and fallen from the tree of his life. May Allah have mercy on Al-Hasan al-Basri when he says: "O son of Adam! You are but a bundle of days. As each day passes away, a portion of you vanishes away!"

Abu 'Ali ad-Daqqaq used to chant the following lines:

"Each day that passes, a portion of me it takes away,
On the heart, a bitter taste it leaves, and then glides away."

Another poet says:

"Man rejoices as long as the nights continue to pass by,
Yet, he too, as they vanish gradually perishes away. "

Yet another poet says:

"We take delight in every day that we have lived,
Yet each day that passes is a portion (gone) of a lifetime."

This is the view that every intelligent and sensible person ought to take. However, intelligent and sensible people are few in this world.
Think Positive!!

This is nice - finding positive out of every negative - which we don't always manage to do. I am thankful...

1. For the husband who snores all night, because he is at home asleep with me and not with someone else.

2. For my teenage daughter who is complaining about doing dishes, because that means she is at home & not on the streets.

3. For the taxes that I pay because it means that I am employed.

4. For the mess to clean after a party because it means that I have been surrounded by friends.

5. For the clothes that fit a little too snug because it means I have enough to eat.

6. For my shadow that watches me work because it means I am out in the sunshine.

7. For a floor that needs mopping, and windows that need cleaning because it means I have a home.

8. For all the complaining I hear about the government because it means that we have freedom of speech.

9. For the parking spot I find at the far end of the parking lot because it means I am capable of walking and that I have been blessed with transportation.

10. For the noise I have to bear from my neighbours because it means that I can hear.

11. For the pile of laundry and ironing because it means I have clothes to wear.

12. For weariness and aching muscles at the end of the day because it means I have been capable of working hard.

13. For the alarm that goes off in the early morning hours because it means that I am stilll alive.

And finally ....... for received personal and meaningful forwarded e-mails because it means I have friends who are thinking of me.

Friday, March 12, 2004


fasbir sabran jameela, inahum yaraunahu ba'eeda, wa narahu qareeba

Maka khabarkan kepadaku
tidak lelahkah dikau dalam perjalanan
mari lah rehat bersama ku seketika
kita bersenang lenang dan bergelak ketawa

fa al-yadh-hakuu qaleelan wa al-yabkuu katheeran

"Tidak .. tidak .. jalanku masih panjang
bekalanku masih tidak mencukupi
untuk sampai ke destinasi
pendakian dan pencarian ini harus kuteruskan!"

safaree ba'eed, wa zaady lan yubalighunee

Sabar shaykh, usah terburu-buru
masa terbentang di depan mata
usia pun masih terlalu muda ..

ya 'ibaadiy allazina asrafu 'ala anfusihim la taqnatu min rahmatillah

"Dapatkah kau menjamin kapan
terhentinya masa di dunia
atau kaku nafas tidak bernyawa?

fa seeruu fil ardh

Murtafaq ku bukan di sini
secebis ketenangan memang dapat dihirup
namun ketenangan abadi harumnya di sana
dapat kurasakan laungan itu semakin hampir
melambai lambai memanggil ..

thumma ilayna marji'ukum

Ayuh Juhd! Tunggu apa lagi
pacukan kuda, siapkan kelengkapan
tunjukkan ku ke arah mana haluan kita!"

man jaahada feena lanahdiyannahum subulana

Sesungguhnya darakaat itu mudah,
kerana ia menuruni ikut tarikan duniawi.
Namun darajat itu payah,
kerana ia melawani arus tarikan duniawi.

* Will be starting the quest with my beloved friends, habeebi Johan, Tarek and Waheed. Make do'a for us insha Allah. If there's any need to reach me the numbers are:
(202) 242-4047 weekdays
(765) 532-1314 weekends.

Wednesday, March 10, 2004


First and foremost, bear in mind that the lifespan of a fly is about two weeks. For a human, not much can be done, but for a fly, that is a lifetime. If a fly is going to live in a man's world, he has to cram up human's 60 years in two weeks. So, on the first day he is born he has to learn how to walk and to communicate because he has to go to school the next day. Then, he must finish up his elementary school in one day. This fly must be very genius.

Next, he will go to high school on the third day. After that, since this fly is a genius, he got admitted to university. However, since studies in University are quite complicated and he has relatively smaller brain, it takes him two days to finish up his Bachelor in Entomology. Now, he is ready to live his live with his own income. He got a job as an entomologist cum researcher in a laboratory.

Nevertheless, the life at the laboratory is very uninteresting. He decided to get married. Thus, at the age of seven days, he got married to a female fly, which is definitely bigger than him. But he has no problem with the size. She does.They have a very long night together. He continued going to work on the 8th day of his life, and suddenly this fly begins to think about his future. What will he do when he retires? He decided to deposit some money in a bank which gives him a special, Dieflybye Savings packages with 50% interest rate for him with a hope the money he deposited will yield quite a sum.

At last, at the age of 12 days, he begins to feel tired and old, and decided to retire. He stays at home and fills his days playing with his grandchildren. Now only he realized that the 50% interest worth is not much to him because he can never keep his money there for a long period. He takes it as a lesson and hope it will never happen again. Finally, at the age of 14 days, he passed away and left his entire legacy to his grandchildren, with the hope that they will use their lifetime for something good.

Written by comrade Faiezy with slight editing from me.

Tuesday, March 09, 2004

Sunnah Berjuang
.. and i'm drowning in the world .. Allahumma ighfirli

sunnah berjuang version 1

Berjuang menempah susah
Menanggung derita menongkah fitnah
Itulah gelombang hidup samudera duka
Seorang mujahid memburu syahid.

Dibuang dia berkelana
dipenjara dia uzlah dibunuh syahid
Namun jiwa tetap mara menuju cita
membara demi Allah dan Rasul-Nya.

Berjuang tak pernah senang
Ombak derita tiada henti
Senang susah silih berganti
Inilah sunah orang berjuang.

Malamnya bagai rahib merintih sayu
Diiring serta air mata
Siangnya bagaikan singa di rimba
Memerah keringat meluah tenaga.

Berjuang memang pahit
Kerana syurga itu manis
Bukan sedikit mahar yang perlu dibayar
Bukan sedikit pedih yang ditagih.

Berjuang ertinya terkorban
Rela terhina kerana kebenaran
Antara dua pasti terjadi
Tunggulah syahid atau menang.

sunnah berjuang version 2

Sudah sunah orang berjuang
Mengembara dan berkelana
Miskin dan papa jadi tradisi
Berenggang dengan anak dan isteri

Biasanya para pejuang
rumah mereka merata-rata
Rezekinya tidak menentu
tidur baringnya tak berwaktu

Orang lain buat harta
tapi dia membuangnya
Orang lain kawan terbatas
tapi pejuang kawan merata;
Orang lain musuhnya kurang
pejuang musuh tidak terbilang

Tidak kurang yang sayang padanya
Orang lain mati dilupa
Para pejuang tetap dikenang
sejarahnya ditulis orang
Makamnya sentiasa dizarai
walau perjuangan tak berjaya

* dedicated to Abah and fellow comrades ..