Sunday, 24 June 2012

Rintihan Kalbu

Hari Ini Tiada Senda Dalam Bicara
Deru Air Mata Merupakan Segalanya
Sang Hati Bicara Sendiri
Bangunkan Ummah Bina Generasi
Di Bumi Yang Bertuah Ini
Diriku Mula Mengenali
Matlamat Hidup Sebagai ‘Abdi
Kepada Allah, Allahu Rabbi
Diriku Kini Sebebas Unggas
Terbang Riang Di Angkasa Raya
Menyanyi Merdu Irama Kalbu
Indahnya, Indahnya, Oh Indahnya
Wahai Generasi Dengarlah Pesanan Ini
Bumi Ini Bumi Bertuah
Suburnya Sesubur Tanaman di Lembah
Melahirkan Insan Berjiwa Tabah
Kutiplah Mutiara, Mutiara Indah
Untuk Bekalan Diri Berpindah
Sebelum Jejak Kaki Melangkah
Sebelum Penyesalan Membawa Padah
Sahabat Seperjuangan
Usah Digentar Musuh Di Hadapan
Pandanglah Di Depan Balasan Tuhan
Syurga Firdaus Menanti Kalian
Teruskan, Oh Teruskan
Perjuangan Menegak Kebenaran
Di Dalam Kebungkaman Akhir Zaman
Selagi Hayat Di Kandung Badan
Wahai Teman Seperjuangan
Dengarlah Harapanku Ini
Pohon Untuk Dalam Doamu
Diriku Pejuang Islam Yang Satu

Thursday, 21 June 2012

Enaknya NAFSU ni tp hakikatnya..

perkongsian drpd seorang SAHABAT Khadra' Khafifi Lily..
من أنا من أنت
NAFSU tersangat ego dan pengikutnya juga adalah yang egoisme..
ya Allah, lindungilah kami daripada mengabdikan diri kepada nafsu tetapi menyembah kepadaMu ya Allah..tetapkanlah hati2 kami pada jalanMu...

Alkisah NAFSU telah bertemu dengan Allah. Selepas itu,

Allah bertanya : من أنا من أنت
NAFSU menjawab :  أنت،أنت ... أنا ، أنا

Lalu Allah menghumbannya ke penjara yang teramat sejuk. Kemudian,

Allah bertanya semula : من أنا من أنت
NAFSU pun menjawab : أنت،أنت ... أنا ، أنا

Kemudian dikurung di penjara yang teramat panas, lalu di keluarkan.

Allah pun bertanya lagi : من أنا من أنت
NAFSU masih berdegil : أنت،أنت ... أنا ، أنا

Selepas itu, ditahan di penjara dengan rasa penuh kelaparan, barulah jawapannya berubah.

Allah bertanya lagi : من أنا من أنت
NAFSU pun menundukkan keegoannya : أنت ربي وأنا عبد

Dahsyat, kan???
Sama2lah kita selalu kenyangkan ruh kita bukannya NAFSU kita biar ia gersang tetapi QOLB kita terpelihara.. Hikmahnya, kita mengajar NAFSU kita dengan berpuasa. Biar lapar asalakn ruh kita kenyang. Susah sangat nak praktikal. Sebagai perkongsian dan peringatan.. Seamat Berpuasa!!!

Wednesday, 20 June 2012

Keep this in mind when you need to control some emotion

Self awareness: ability to recognize our own feelings.
Sometime you feel that some person hurt you, because he did something to affect you. Hours after you still fell angry and you wish to do something to him in response. If you analyze the feeling, you can reverse the situation and change this feeling. This is the ability to drop off the bad mood because the only one that has the benefit is you.

Mood management: balance between the good and bad mood.
Probably you sometimes feel angry for a situation, but you can´t control this angry and when your child ask for something you explode. Is not really for the question that your child asked you, is because you are still engage with the first situation. You can learn how much the emotion feeling last long. In the modern live we accumulate feelings over feeling and one time this explode, and the explosion is with the wrong one, our family, the boss, or with you and developed the chronics pains, sickness, stress.

Impulse control: the ability to control oneself, keeping in mind long-term goals.
We want something but we want them now. This is what the modern live teach us. We cannot wait because we need it so much. What is all about? Because the commercials, the publicity, the consumers, we have to get that whatever is the price. We can learn the patient of the doing the things step by step, and keep our eyes on the finish line. This is what the life is about. Enjoy every moment on the race to get the first place and then the better price. Do you want the price without run the race? It doesn´t meant anything. This is what the peoples who get everything and them doesn´t know anything about the happiness, because the happy life is efforts, dedication, love for what we doing, and them, when we get the finish line is the proud and enjoy.

People skills: is the ability to be sensitive to other´s feelings.
This is very important in all the relationships. Be empathetic. Walk with the other peoples shoes. That is the reason the relationships become long terms and happy. The people usually took the other people behavior so personal. You hurt me, and now my emotions are the important. You made me feel like that, and now I am the victim and you has to do something for me. When the other way nothing come, I feeling bad, and I want to show all my emotions. This is a very immature reaction and is selfish. If you pay attention on the other emotions you would take this in different direction.



  Power is often thought of in terms of domination and control. It is also useful for understanding how the people are able to influence each other in organizations. It involves the capacity of one part (the agent or the leader or the manager) to influence another party (the target or the employee or the worker). Influencing is using two ways through an individual and an organization or a group.
  It is difficult to describe the power of an agent without specifying the target person’s, the influence objectives, and the time period. An agent will have more power over some people than over others and more influences for some types of issues than for others. Power and its source are important factors in leadership effectiveness. The nature and use of power, influence, and authority often determine the effectiveness of the leader.
  An authority has similar meaning with the power. Exactly, it involves the rights, prerogatives, obligations and duties associated with particular positions in organization or social system. For instance, a manager establishes work rules and makes his or her workers obey it.
 It also involves the right of the agent to exercise control over things, such as money, resources, equipment, and materials and this control is another sources of power. the scope of authority for the occupant of a managerial position is the range of requests that can properly be made and the range of actions that can properly be taken. Scope of authority is much greater for some managers than for others and it depends in large part on the influence needed to accomplish recognized role requirements and organizational objectives.


              One useful basis evaluating the success of an influence attempt is whether the immediate outcome is what the manager intended. So that, a manager may achieves the intended effect on the workers. There are three types of outcomes of influence attempts that commitment, compliance and resistance.
              First type is the employees are giving commitment in organization to their leader. The term commitment describes an outcome in which the worker person internally agrees with a decision or request from the manager and makes a great effort to carry out the request or implement the decision effectively. As a worker accepts the manager’s decision, as usual a manager more know about their decision that’s right or wrong.
              Another type is the employees’ compliance to their leader. The term compliance explains an outcome in which the worker is willing to do what the manager asks but is apathetic rather than enthusiastic about it and will make only a minimal effort. For example, a worker does the task that his or her manager asks only a little bit immediately.
             The last one is the resistance of employees to their leader. This type has six ways whether finishing it or not. They can refuse to carry out the request. They also can make excuses about why the request that their do not want. Sometimes, they try to persuade the manager to withdraw or change the request. There is also the workers ask higher authorities to overrule the manager’s request. We also ever see that the workers delay acting in the hope who is the manager will forget about this. The last one, they make a pretense of complying but try to sabotage the task. For instance, a worker is no respond to do the task.


              The influence processes are qualitatively different from each other, but more than one process may occur at the same time. Kelman (1958) proposed three different types of influence processes, called instrumental compliance, internalization and personal identification. For example, a follower become an active, hardworking and good person to finish a task proposed by the leader, because they feel comfortable and give a full cooperation to do it and also they share similar attitudes.
              The most and foremost, instrumental compliance that the followers carry out a requested action for the purpose of obtaining a tangible reward or avoiding a punishment controlled by the leader.
              While the internalization also can be seen through the followers become committed to support and implement proposals espoused by the leader because they appear to be intrinsically desirable and correct in relation to the follower’s values, beliefs, and self image. The proposals are objectives, plans, strategies, policies and procedures.
              Lastly, personal identification showed the followers imitate the leader’s behavior or adopt the same attitudes to please the leader and to be like the leader. Maintaining a close relationship with an attractive leader may help to satisfy the followers need for esteem from other people and becoming more like an attractive leader helps the followers maintain a more favorable self-image.


              All the types of power strengthen your ability to face any situation and respond in a way that helps create the outcomes you desire. John French (1993) presented four sources from which a leader might acquire power. Quite clearly, one source is the position held (legitimate or position power). A leader has legal power that is vested in his/her position, or role, in the organizational hierarchy.
              Another source of power is personality of the leader (referent or personality power). Many leaders are able to influence followers from the strength of their personality. This type of power is also referred to as charismatic power.
              A third source of leader power is known as reward power. Leaders have the ability to control and administer punishment to subordinates for noncompliance with the leader’s directives or to reward selected behavior. In such instances, the leader is using reward power.
              Finally, there is expert power, which is derived from the special ability and or knowledge possessed by the leader and needed by followers. In many instances, the manner in which a leader exerts his/her power and authority determines his/her effectiveness. Followers in the organization grant power to the leader (by shared agreement) as they accept his/her influence and directions. Individuals in a higher position also grant power to the leader as they assign tasks and share responsibility. These two sources build on one another. As one gets stronger, the other is likely to get stronger. However, the reverse is also true; as one gets weaker, so does the other. The power of the leader is likely to be most effective when he/she uses a combination of legitimate and referent power to facilitate inquiry, mastery, and collaboration   (Fullan, 1993).
              But, mostly of us learned and knew more the types of power is based on French and Raven (1959) that they developed a taxonomy to classify different types of power according to their sources. This taxonomy includes five types of power. There are legitimate power, referent power, expert power, reward power and coercive power. We will explain  these types one by one clearly.
              First type of power based on them is legitimate power. It also called ‘positional power’; it refers to power of an individual because of the relative position and duties of the holder of the position within an organization. Power stemming from formal authority over work activity and the influence processes associated with this power. It is usually accompanied by various attributes of power such as uniform, offices etc. This is the most obvious and also the most important kind of power. For examples, the followers comply because they believe the leader has the right to make the request and the followers have the obligation to comply such as the leader has holding the post like the Prime Minister.
              Secondly is referent power that means is derived from the desire of others to please the leader toward whom they have strong feelings of affection, admiration and loyalty. People are usually willing to do special favors for a friend, and they are more likely to carry out requests made by someone they greatly admire. The strongest form of referent power involves the influence process called personal identification. This is based on the charisma and interpersonal skills of the power holder. Follower maybe admired because of specific personal trait. For examples, the follower complies because the follower admired or identifies with the leader and wants to gain the leader’s approval such as, the leader has the charisma and own skills and also has good attitude in leadership.
              Third kind of power is expert power that means is an individual’s power deriving from the skills or expertise of the person or leaders and the organization’s needs for those skills and expertise. This expert power is usually highly specific and limited to the particular area in which the expert is qualified. For example, the followers comply because they believe that the leaders have special knowledge about the best way to do something. Unique knowledge about the best way to perform a task or solve an important problem provides potential influence over subordinates, peers, and superiors. However, expertise is a source of power only is dependent on the leader for advice. The more important a problem is to the follower, the greater the power derived by the leader fro possessing the necessary expertise to solve it. Dependency is increase when the follower cannot easily find another source of advice besides the leader.    
            Fourthly, the reward power is the perception by the follower that a leader controls important resources and rewards desired by the follower. Reward power stems in part from formal authority to allocate resources and rewards. This authority varies greatly across organization. More control over scarce resources is usually authorized for high-level managers. Reward power depends not only on a manager’s actual control over resources and rewards, but also on the follower’s perception that the leader has the capacity and willingness to follow through on promises. An attempt to use reward power to be unsuccessful if the leader lacks credibility as a sources of resources and rewards. Managers usually have much more reward power over subordinates than over peers or superiors. One form of reward power over subordinates is the authority to give pay increases, bonuses, or other economic incentives to deserving subordinates. This power is obvious but also ineffective if abused like give the bribe to others. Follower who abuse reward power can become pushy. For example, the follower complies in order to obtain reward controlled by the leader.
              Lastly, the types of power based on French and Raven is coercive power. A leader’s coercive power over subordinates is based on authority over punishments, which varies greatly across different types of organizations. It might refer to the ability to demote other reward. Coercive power tends to be most obvious but least effective from of power. For example, the follower complies in order to avoid punishment controlled by the leader. Coercive power also is invoked by a threat or warning that the follower will suffer undesirable consequence for noncompliance with a request, rule, or policy. The threat may be explicit, or it may be only a vague comment that the person will be sorry for failing to do what the follower wants. Sometimes it is necessary to establish credibility by demonstrating the will and ability to cause unpleasant consequence for the follower. However, even a credible threat may be unsuccessful if the follower refuses to be intimidated or believes that the way can be found to avoid compliance without being detected by the leader. It is the best avoid using coercion except when absolutely necessary, because it is difficult to use and likely to result in undesirable side effects.
                      Another conceptualization of power sources is also control over information power. This type of power based on (Pettigrew, 1972). Some access to information results from a person’s position in the organization’s communication network. Managerial positions often provide opportunities to obtain information that is not directly available to subordinates or peers. Boundary role position like marketing, purchasing, public relations provide access to important information about events in the external environment of an organization. However, it is not merely a matter of occupying a particular position and having information appear as if by magic; a person must be actively involved in cultivating a network of information sources and gathering information from them.
              Control over the physical environment, technology, and organization of the work provides an opportunity for indirect influence over other people. Because behavior is determined in part by perception of opportunities and constraints, it can be altered in subtle ways by rearranging the situation. This form of influence is sometimes called situational engineering or ecological power. One form this power is to modify the design of subordinate motivation. Research on job enrichment suggests that significant improvements in work quality and job satisfaction are sometimes possible. The organization of work activities and design of formal structure is another form of situational engineering. The grouping of activities into subunits, determination of reporting relationships and design of information systems are all sources of influence over employee behavior.              

              Power is not a static condition. It changes over time due to changing conditions and the actions of individuals and coalitions. How power is acquired or lost can be described by two theories.
              The first one is social exchange theory which explains how power is gained and lost as reciprocal influence processes occur over time between agents and targets in small groups. Exactly, social interaction is an exchange of benefits or favors. It can include not only material benefits, but also psychological benefits like expressions of approval, respect, esteem and affection. For example, the theory does not explain how reciprocal influence processes affect an agent’s reward and referent power. The supporting evidence for the theory was found in research with small groups in a laboratory setting, but longitudinal field research is needed on social exchange processes for agents in large organizations to verify that the process is the same.
              The second one also the last is strategic contingencies theory which explains the acquisition and loss of power by different subunits of an organization and the implications of this power distribution for the effectiveness of the organization in a changing environment. This theory postulates that the power of a subunit depends on three factors. Its expertise in coping with important problems. Another one that centrality of the sub unit within the workflow. While the extent to which the subunit’s expertise is unique rather than substitutable. 
              Although the two theories focus on power processes at different levels of analysis, they share many similar features and appear mostly compatible. Both theories emphasize the importance of demonstrated expertise for the acquisition of authority.

               For a conclusion, power is the capacity to influence the attitudes and behavior of people in the desired direction. The amount of position power necessary for leader effectiveness depends on the nature of the organization, task, and subordinators. Why the personal power show the success of a manager depends greatly on the manner in which power in exercised. Effective leader are likely to use power in a subtle, fashion that minimizes status differential and avoids traits to the target person’s cell-esteem. Position and personal determinants of power interact in complex ways, and sometime it is difficult to distinguish between them. In contrast, leaders who exercise power in an arrogant, manipulative, domineering manner are rightly to engender resistance. All of power must have the leader, the follower, and the situation.


1)      Find Your Power. Dr Chris Johnstone. Nicholas Brealey Publishing, London- Boston. 2006.
2)      Practicing The Art of Leadership. Reginald Leon Green. Merrill Prentice Hall, Upper Saddle River, New Jersey, Columbus, Ohio. 2001.
3)      Leadership in Organizations (sixth edition). Gary Yukl. University at Albany, State University of New York.

Ya Allah, kuatkanlah kami hamba2 yang mencari keredhaanMu dalam mempertaruhkan diri keranaMu.. Hindarilah kami daripada dosa dan noda yang sentiasa memalit tubuh2 kami. Dengan izinMu, berkatilah dan anugerahkanlah ni`mat dan kebaikan dalam urusan kami, hidup kami, agama kami. Dengan izinMu, jauhkanlah kami daripada perkara2 yang tidak diredhai seepanjang urusan kami, hidup kami dan agama kami.. 

1.      Kepentingan aqidah yang mantap dalam perjuangan.
-kalau tak ada aqidah, bagaimana kita nak istiqamah dalam perjuangan jika aqidah kita terumbang-ambing. Istiqamah perlu untuk keberlangsungan hidup supaya kita konsisten dan sistematik.
-selain itu, matlamat utama kita akan tercapai jika kita tetapkan penujuan (tawajjuh) yang utama. Jadi, kita mampu untuk utamakan yang sepatutnya dan tahu apa yang menjadi kewajipan kita perlu buat.
-memberikan keyakinan kepada orang lain dan percaya terhadap kita. Tetapi kita tidak boleh menodai kepercayaan yang mereka berikan kerana boleh menjadi fitnah kepada diri kita.
-menjadi role model. Kita hendaklah mengikut sifat, perbuatan dan percakapan nabi Muhammad merupakan nabi yang terunggul dan rasul terakhir seperti dalam firmanNya yang saya tekankan ‘Qudwah hasanah’. )Hadis:لأتمم مكارم الأخلاق   بعثت إنما (
-membawa kepada kebenaran dan sentiasa dalam hidayah Allah.

2.      Aplikasi jihad dan pengorbanan dalam medan kampus.
-belajar berprogram
-mengadakan sesi bermuzakarah
-mengukuhkan kepimpinan ( :4)
-mengamalkan amal jamai`
-berusaha menegur sahabat-sahabat secara individu dengan cara yang terbaik.
-menjaga aulawiyyat
-taat kepada pemimpin yang mengikut syariat Islam (Surah an-Nisa: 59) “Wahai Orang-orang Yang Beriman ! Taatlah Kamu Kepada ALLAH Dan Taatlah Kamu Kepada Rasulullah Dan Kepada “Ulil Amri” (Orang-orang Yang Berkuasa) Dari Kalangan Kamu. Kemudian Jika Kamu Berbantah-bantah (Berselisihan) Dalam Satu Perkara, Maka Hendaklah Kamu Mengembalikannya Kepada (Kitab) ALLAH (Al-quran) Dan (Sunnah) Rasul-nya, Jika Kamu Benar Beriman Kepada ALLAH Dan Hari Akhirat. Yang Demikian Adalah Lebih Baik Bagi Kamu Dan Lebih Elok Pula Kesudahannya”.

3.      Persediaan menghadapi mehnah dan tribulasi.
-taqarrub dengan Allah melalui qiamullail, muhasabah, membaca alquran (, al-muzammil).
-bersedia dari segi mental dan fizikal (
(وإذقال ربك إنى جاعل فى الأ رض خليفة قالو أتجعل فيها من يفسد فيها ويسفكالدماء ونحن نسبح بحمدك ونقدس لك قال إنى أعلم ما لا تعلمون )         
-menghafaz ayat-ayat al-quran dan hadis semampunya
-sentiasa memperbaharui niat lillahi ta`ala (hadis, innamal `amalu binniat)
-selalu merujuk kepada orang yang berkaitan dan berpengalaman.
-menjaga ibadah (Surah az-Zariyat: 56) “Dan (Ingatlah) Aku Tidak Menciptakan Jin
Dan Manusia Melainkan Untuk Mereka Menyembah Dan Beribadat Kepadaku”.

pemergianmu laksana permata ditelan pasir..

KHAMIS/14 JUN 2012
kongsi rasa daripada seorang SAHABAT..

“Jangan lupakan program tarbiah, jangan lupa baca Al Quran walau sesibuk mana pun kamu” ujarnya tegas, matanya berkaca menatap peserta. Dia seperti disihir untuk tidak meninggalkan majlis yang baginya menghimpunkan anak-anak didiknya dari seluruh negara. Usai beliau memberi pengisian, tubuhnya yang uzur masih melekat di kerusi khas di belakang pentas. Matanya memerhati dengan penuh teruja ke arah anak muda yang jumlahnya ribuan orang dan dia dengan tekun menangkap butiran yang disampaikan oleh penceramah-penceramah lain. Dalam keadaan uzur serta jauh lebih berilmu dan berpengalaman, beliau masih mendengar dan ditarbiah. Inilah watak keikhlasan sang murabbi yang sukar dicari ganti pada hari ini.

.:: Ustaz Yahya: Murabbi tak pernah lelah mendidik ::.

Langit petang ini seperti rawan berduka, awan mengarak berita yang memeritkan sukma seperti petir membelah langit. Segalanya seperti kebetulan mengapa beberapa hari ini saya merasa begitu teringatkan Ustaz Yahya Othman terutama janji untuk menyusun kertas kerja tarbiah yang puluhan atau ratusan yang ditulis almarhum. Petang menjelang jumaat yang berkat ini, saya bersama Dr Supyan membelek foto-foto lama program MISNA yang diadakan pada tahun 1991. ”Wah, Ustaz Yahya masih muda bertenaga” kata saya teruja pada teman apabila melihat Ustaz Yahya yang kelihatan merenung para peserta program musim sejuk anjuran MISNA. Bersebelahnya ialah almarhum Ustaz Fadhil Noor yang juga kelihatan masih bertenaga. Berselang sejam lebih selepas itu, teman saya wartawan Harakah, Nazri menelepon dengan suara cemas “Ustaz Yahya telah dijemput untuk berkelana ke alam abadi”. Airmata terasa deras mengalir kerana tokoh murabbi PAS ini sangat tidak asing dengan program tajnid (pembinaan kader-kader dakwah PAS). Anak muda aktivis gerakan Islam negara ini rasanya semua mengenali dengan dekat sesepuh besi khursani tarbiah ini yang mendapat pendidikan di Timur Tengah dan pernah diasuh secara sistematis oleh Ikhwanul Muslimin.

Beliau mewakafkan diri untuk perjuangan Islam semenjak zaman muda sehinggalah tubuhnya mula disengat penyakit namun masih tidak menguzurkan diri di medan amal Islami. Kertas kerja tarbiah Ustaz Yahya Othman sering kita lumati dalam program tarbiah, bahkan dada kita turut terisi dengan penyampaian beliau yang tegas. Beliau adalah anak didik kepada Sheikh Kamal Saniri, tokoh Ikhwanul Muslimin yang telah mengalami pemenjaraan dan akhirnya mati syahid akibat disiksa oleh regim thaghut Mesir. Jika menziarahi bumi Jordan, biasanya Dr Muhammad Said Hawwa (anak Sheikh Said Hawwa) akan menjemput beliau di lapangan terbang. Beliau mempunyai kenangan kolektif bersama Sheikh Said Hawwa dan tokoh-tokoh besar Ikhwan yang terbuang di merata tempat, termasuk akrab dengan Dr Kamal Helbawi dan Dr Mehdi Akif.

Ustaz Yahya mendapat pendidikan di Mekah, antara pelajar genius yang disayangi oleh guru-guru di Masjidil Haram, beliau menyambung pengajian di Iraq seterusnya di Universiti al Azhar sehingga mendapat MA (Sarjana). Beliau sangat menyintai dunia pendidikan, sehingga jasanya ada di belakang penubuhan YPTIK, Maahad Tahfiz Pulai Condong, KIAS, Kolej An Nur, Maahad Darul Quran Machang dan pelbagai institusi pendidikan Islam di Kelantan bahkan negara ini. Akses beliau dengan Universiti al Azhar begitu sekali baik, ini adalah kerana latarbelakang pendidikan dan jaringan yang dimiliki oleh beliau ketika aktif di dalam gerakan belia Islam antarabangsa. Tidak pelik jika apabila PAS memenangi Kelantan pada tahun 1990, beliau diamanahkan sebagai exco Pendidikan negeri Kelantan. Beliau menjadi ADUN Banggol Judah dan pernah bertanding di Parlimen Pasir Puteh pada tahun 1978.

Sang Murabbi ini mengabadikan hidupnya untuk mencetak kader dakwah, memesrai anak muda supaya menjadi amilin yang menyambung risalah perjuangan Islam. Dirinya adalah mercu keteladanan kepada kita kerana kata-katanya dibenarkan dengan tindakan dan amalan, beliau bergulat dengan perjuangan secara serius semenjak tahun 70an lagi. Beliau pernah menjawat jawatan sebagai exco WAMY serta ahli majlis Syura ABIM saat ABIM adalah gerakan simbiosis kepada PAS dalam dekad 70an. Almarhum juga adalah tokoh ulama PAS Pusat yang juga begitu akrab dengan tokoh-tokoh besar Ikhwanul Muslimin. Di saat kebangkitan Islam menyelimuti dunia Islam, bahkan negara ini juga tidak terkecuali, Ustaz Yahya Othman bergerak ke seluruh negara untuk membudayakan tarbiah kepada pemuda dan belia Islam. Saat itu, kesan daripada percikan kebangkitan Islam, negara dahagakan sentuhan ulama-ulama haraki dan beliau sebaris namanya dengan Tuan Guru Haji Abdul Hadi, Tuan Guru Nik Abdul Aziz, Ustaz Wan Mustapha Rusdi, Ustaz Awang Nasruddin Abu Bakar dan nama-nama besar lain penggerak tarbawi. Tidak menjadi rahsia bahawa kesan daripada tarbiah beliau kepada ahli PAS terutama pemuda PAS di penghujung dekad 1970an dan awal 80an, akhirnya berlaku transformasi kepimpinan pada tahun 1982 yang dikenali sebagai kepimpinan ulama.

Almarhum bukan sahaja menjadi tenaga pengisi penting untuk program pelajar dan pemuda dalam negara tetapi juga sentiasa diundang ke luar negara termasuk di United kingdom dan US. Perawakan lembut tetapi tegas, hujjahnya sentiasa disepuh ayat-ayat Allah dan hadith Nabi SAW. Dasawarsa 70an dan 80an adalah zaman subur merendang dan meranum hijau dengan usrah, tamrin, daurah, jaulah, ijtimak dan sebagainya, semua program ini begitu sinonim dengan beliau. Bahkan, PAS berjaya merubah kepimpinan pada tahun 1982 (transformasi kepimpinan) adalah kerana suburnya gerakan tarbiah dan pembinaan. Kepimpinan ulama yang menjadi teras kepimpinan PAS berjaya direalisasikan akibat hidupnya gerakan tarbiah yang berterusan, juga akibat generasi peserta kebangkitan Islam yang begitu membuncah ghairah untuk melihat PAS menjadi gerakan Islam yang bergerak di atas kefahaman ahli bukan semangat yang meledak-ledak kosong. Almarhum juga di belakang penubuhan ILHAM dan juga menggerakkannya.

Kita semua para amilin jemaah akan sentiasa mempunyai ingatan kolektif terhadap jasa dan pengorbanan almarhum, bahkan akan terus merasa kerinduan yang menggebu dengan sentuhan ‘air tangan’ beliau. Saya semasa menjadi Pengerusi Lujnah Tarbiah DPPWP dan Timbalan Pengerusi Lujnah Tarbiah DPPP, Ustaz Yahya adalah pimpinan utama yang sentiasa diundang untuk menjadi pengisi program tarbiah pemuda khususnya. Beliau sangat serius dalam persoalan menepati masa, bicaranya tenang namun tegas. Bersimpuh di hadapan beliau semasa program seolah didera dalam penjara Guantanamo atau berada dalam sel regim Arab, bimbang diterpa soalan ‘cepu mas’ ustaz Yahya. Wajahnya sebening air yang membersit cahaya tetapi ketegasannya menggerunkan.

“Ayat apa tadi akhi? surah apa ana sebut tadi?” Tanya sang murabbi dengan cerlungan mata pada peserta program tajnid. Tak berkutik, semua tunduk seolah tak mendengar soalan ustaz. Dia tak mengalah, terus mengasak peserta. Dada bergelombang turun naik, bimbang diterjah soalan daripada beliau.

“Ayat apa yang akhir ana cakap tadi…?” Tanya beliau dengan tegas, peserta akan menunduk dan menikus seperti tikus disimbah dengan air sirap bandung. Tak berkutik.

“Mengapa enta tak menulis semasa ana berkuliah?” Tanya sang Murabbi dengan tatapan tajam di sebalik bingkai kaca mata kepada peserta tamrin, sebahagiannya menikus seperti tikus mondok tersimbah ‘kopi janda’. Saya juga, walaupun sebagai panitia program, turut merasa kecut perut seperti baru melintasi bilik mayat selepas jam tiga pagi atau melintasi jirat Cina yang baru menyimpan mayat gadis mati membunuh diri. Semua diam, tenang dalam ketakutan yang cukup payah diungkap dengan lukisan kata-kata. Hormat dan gerun, sekaligus merasa bersalah kerana tidak serius mencatat.

“Mengapa tak menulis dalam jawi?” Tanya Ustaz lagi pada seorang peserta yang duduk di barisan hadapan, teman ini pucat, bibirnya kelat menelan air liur. Lulusan kampus tempatan ini adalah produk dasar pendidikan negara yang tidak bersahabat dengan tulisan jawi.

“Ana sayangkan antum semua ini, antum semua anak ana, antum semua masa depan perjuangan Islam,” kata sang murabbi dengan lirih, mata beliau berkaca dengan patah kata yang tersekat. Di akhir program kami saling memeluk beliau, berpamitan dengan penuh ukhuwwah, ustaz sentiasa bermalam dengan peserta tamrin Pemuda, mengunyah apa sahaja yang dihidangkan bersama peserta tamrin tanpa omelan. Keakraban beliau dengan peserta bukanlah dibuat-buat, keintiman ini berakar daripada kecintaan beliau untuk membina dan mencetak jurudakwah muda.

Buatlah tamrin jauh meranduk kawasan perbukitan, meredah kawasan yang paling rahsia untuk mengelak pengintipan musuh atau ke pulau terbiar, Ustaz Yahya tidak pernah gagal untuk hadir. Biasanya pula sang murabbi akan sampai lebih awal daripada peserta tamrin. Sesibuk manapun beliau semasa menjadi Exco Kerajaan Kelantan namun program tarbiah adalah keutamaan. Selepas melepaskan jawatan Eksekutif dalam kerajaan negeri, belia masih di papan carta utama program tarbiah termasuk penglibatannya dalam Lujnah Tarbiah Pusat dan murabbi tarbiah jamaah.

“Mula pukul berapa akhi program ni…” Tanya almarhum Ustaz Yahya pada saya dalam satu program pembinaan. Sebenarnya jauh di sudut hati ustaz tidak memerlukan jawapan, soalan itu adalah inzar kepada panitia yang gagal untuk mendisiplinkan peserta. Apa pun teguran yang diberi, saya dan kawan-kawan tidak pernah berkecil hati, malah hari ini ianya menjadi sebuah kerinduan yang sangat mendera perasaan, terakam indah dalam lipatan ingatan kolektif kita semua.

Dalam program Ijtimak Tarbawi yang berlangsung di Masjid Rusila dua tahun lepas, ramai generasi muda yang baru berjinak dengan PAS tidak mengenali sosok ini namun akhirnya terpegun dengan pengisiannya yang sangat mengesankan. Kata-katanya seperti kilauan mutiara, juga seperti air yang jernih yang turun daripada bukit seterusnya menakung dalam kolam yang teguh. Daya ingatannya memukau dan menyakinkan sekali, menyihir anak-anak muda yang tekun mendengar. Suaranya bergetar sayu sebelum berpamitan dengan peserta, matanya melihat dengan penuh bahagia kepada seluruh peserta Ijtimak Tarbawi.

“Jangan lupakan program tarbiah, jangan lupa baca Al Quran walau sesibuk mana pun kamu” ujarnya tegas, matanya berkaca menatap peserta. Dia seperti disihir untuk tidak meninggalkan majlis yang baginya menghimpunkan anak-anak didiknya dari seluruh negara. Usai beliau memberi pengisian, tubuhnya yang uzur masih melekat di kerusi khas di belakang pentas. Matanya memerhati dengan penuh teruja ke arah anak muda yang jumlahnya ribuan orang dan dia dengan tekun menangkap butiran yang disampaikan oleh penceramah-penceramah lain. Dalam keadaan uzur serta jauh lebih berilmu dan berpengalaman, beliau masih mendengar dan ditarbiah. Inilah watak keikhlasan sang murabbi yang sukar dicari ganti pada hari ini.

“Nama apa ustazah yang bercakap tu?” Tanya ustaz Yahya perlahan, cuba mengingat sesuatu. “Oohh, Dr Asiah Ali…Pengerusi tarbiah Muslimat” jawab saya. Ustaz tekun menangkap butiran yang keluar daripada mulut penceramah. Ustaz Asri Daud, sekali sekala melayan pertanyaan Ustaz Yahya, yang tergambar sangat bahagia pada hari itu. Sesekali dia membetulkan duduknya pada kerusi khas yang kami sediakan.

Sukarnya untuk melupakan jasa Ustaz Yahya kepada peserta kebangkitan Islam, juga kepada kita semua di dalam harakatul ummah ini. Hari ini dan seterusnya kita akan merindui sang murabbi ini, suara lirihnya juga tatapan mata bahagia dalam program tarbiah. Nuansa sentiasa untuk mengukuhkan jamaah yang kita cintai, kerana kita dan almarhum menjiwai setulusnya bahawa tarbiah adalah tunjang kekuatan perjuangan. Gagah dan konsistennya harakatul ummah pada hari ini ialah kerana tarbiah yang berterusan untuk para pendokongnya. Kita ahli-ahli PAS tidak akan menjadi pahlawan kesiangan yang sarat dengan mimpi-mimpi indah untuk merengkuh Putrajaya namun mengambil mudah dan culas dengan program tarbiah.

Selamat berehat buat sang Murabbi, demi Tuhan, kami adalah saksi mata bagaimana gigihnya dirimu membina dan mengisi dada kami. Bergerak menyambangi seluruh belahan negara ini untuk berdakwah dan membina para duat dan amilin. Kami berjanji untuk meneruskan jalan dakwah ini dan memastikan harakatul ummah ini terus berada di orbit perjuangan Islam walaupun kami tahu betapa rindunya kami pada sebuah kerusi kosong di medan tarbawi yang biasanya, menyandar tubuh kurus namun sarat dengan kata-kata inspiratif yang meluncur daripada sumur akalmu yang jernih. Al-fatihah.

Sunday, 10 June 2012

koreksi diri..
drpd kitab Sir `Allamu Annubala`:
Mudah-mudahan kesilapan akan tenggelam dalam kebaikan yang banyak...
penghayatannya: kita tidak boleh teka pengakhiran hidup kita bahkan jua pengakhiran hidup orang lain..
sama-sama kita insafi diri tidak boleh menilai orang lain dengan hanya perkara yang kita bahkan kita sendiri pun tidak tahu sejauhmana kebaikab kita dan dosa kita juga membukit...
jadi, maafkan segalanya...tutup kitab lama, buka yang baru..
hidup semula dengan nafas dan azam yang baru...
binalah KASIH SAYANG sepanjang kita bermu`amalah dengan alam sejagat.. kerana DIA AR-RAHMAN AR-RAHIM..Rasulullah pun amat cintakan umatnya..=)
KASIH SAYANG...pelbagai cara dalam menghayatinya, tak akan disangka-sangka keadaan & ketikanya...kalau berbeza tingkah, serasikan ia...kalau berpisah hidup, hubungkan semula..kalau bercerai mati, cari kekuatanyang ditinggalkan...di mana ada sayang, disitu ada kepercayaan, di mana ada kejujuran, disitu ada UKHWAH keranaNYA...

Begitu juga dengan ahli keluarga kita dan saudara mara serta taulan..yang salah,sama kita perbetulkan..yang buruk, sama kita perbaikkan..yang hodoh, sama kita cantikkan..
insyaAllah itu perintahNYA..
Allah Subhannahu wa Ta'ala berfirman yang artinya:
“Hai orang-orang yang beriman, peliharalah dirimu dan keluargamu dari api neraka, yang bahan bakarnya dari manusia dan batu, penjaganya malaikat yang kasar, keras, lagi tidak mendurhakai Allah terhadap apa yang diperintahkan-Nya kepada mereka dan selalu mengerjakan apa yang diperintahkan”.(At-Tahrim: 6)
Ali Radhiallaahu anhu berkata dalam menafsiri ayat ini: “Didik dan ajarilah mereka”. Adh-Dhahak dan Muqatil berujar: “Wajib atas seorang Muslim untuk mendidik keluarganya seperti kerabat, budak perempuan dan budak laki-lakinya tentang perintah dan larangan Allah”.

Saturday, 9 June 2012

Bittaufiq was sadad!!!!!!

sohabat, sohabiah...
semoga berjaya semuanya..
study, study jugak..tapi jangan lupa!!tuntatan ruh kita dan `ubudiah kita terhadapNYA..biar seiring..malah lebih lagi afdhol..
ingat!!!kejar dunia, kita akn dapau dunia saj..tapi kalau kejar kedua-duannya..alangkah beruntungnya kita!!
tenangkan hati kita di saat gelisah bertempur dengan ujian yang dicipta manusia..
biar kita hadam ilmuNYA bukan silibusnya...
tajdid niat..islah diri..


To me, communication is the one of important aspect in our life. How to communicate or interact with others? There are two types of communication, verbal and non-verbal. Verbal shows us the ways we communicate with people directly using volume or sound whether by personal or electronic. For examples,  public speaking, forum, debate, tv, radio and others. While non-verbal is without sound and indirectly such as letters, e-mail, books, magazines and so forth. We can relate it with Islam. In al-quran,  six ways to communicate greatly. LET`S DO IT..PRACTICE MAKES PERFECT..=) 
1) Qawlan sadida:“Dan hendaklah takut kepada Allah orang-orang yang seandainya meninggalkan dibelakang mereka anak-anak yang lemah, yang mereka khawatir terhadap (kesejahteraan) mereka. Oleh sebab itu hendaklah mereka bertakwa kepada Allah dan hendaklah mereka mengucapkan Qaulan Sadida yaitu perkataan yang benar” (QS. 4:9)
2) Qawlan baligha: “Mereka itu adalah orang-orang yang Allah mengetahui apa yang di dalam hati mereka. karena itu berpalinglah kamu dari mereka, dan berilah mereka pelajaran, dan katakanlah kepada mereka Qaulan Baligha perkataan yang berbekas pada jiwa mereka.“ (QS An-Nissa :63).
3) Qawlan maysura: ”Dan jika kamu berpaling dari mereka untuk memperoleh rahmat dari Tuhannya yang kamu harapkan, maka katakanlah kepada mereka Qaulan Maysura ucapan yang mudah” (QS. Al-Isra: 28).
4) Qawlan layyinan: “Maka berbicaralah kamu berdua kepadanya dengan Qulan Layina yaitu kata-kata yang lemah-lembut…” (QS. Thaha: 44).
5) Qawlan ma`rufa: “Dan janganlah kamu serahkan kepada orang-orang yang belum sempurna akalnya, harta (mereka yang ada dalam kekuasaanmu) yang dijadikan Allah sebagai pokok kehidupan. Sebagai gantinya maka berilah mereka belanja dan pakaian (dari hasil harta itu) dan ucapkanlah kepada mereka Qaulan Ma’rufa, kata-kata yang baik.” (QS An-Nissa :5)
6) Qawlan karima: “Dan Tuhanmu telah memerintahkan supaya kamu jangan menyembah selain Dia dan hendaklah kamu berbuat baik pada kedua orangtuamu dengan sebaik-baiknya. Jika salah seorang di antara keduanya atau kedua duanya sampai berumur lanjut dalam pemeliharaanmu, seklai kali janganlah kamu mengatakan kepada kedanya perkatan ‘ah’ dan kamu janganlah membentak mereka dan ucapkanlah kepada mereka Qaulan Karima yaitu ucapan yang mulia” (QS. Al-Isra: 23).


According to Al-Ghazali, the moral decay happens when there is an inverse relationship between prosperity and moral decline. Elaborate on this statement.

The world is changed, the period is faster. Eventually, we are easier to forget our good identity along our life. Nowadays, our environment had many changes to develop likes the others development countries. Malaysia is the one of changed country became more exposed with the level social in society especially teenagers. Undeniably, we are accepting the positive change through economics, buildings, industries, investments, agricultures and so forth. In fact, the issues that are aroused by people about moral decay whether old or young. Many parties include government, non-government or individuals tried to control and handle this problem which grows like mushroom. They gave suggestion, argument, programs and activities to lease social problems. But, it is bigger than our expectation.  The negative behavior is not proper as a symbol of the weaker society.
Therefore, I would like to highlight Muslim teenagers because they are foundation for our nation and Muslim reflected Islam as a formal religion for Malaysia. We as a leading religion not only in this country but also in this universe should practice good moral and values in our life because we are the Khairu Ummah (the best Ummah) in this universe. Allah said in Quran (3:110), ‘You are the best of the nations raised up for (the benefit of) men;...’
It should be stand with the great principles and moral values related humanism and religion. Indeed, it based on Quran and Sunnah. The Prophet Muhammad is a good role model for us through His good character. He said that He is sent by God to accomplish the good moral.

In Oxford student`s dictionary,Moral” as a adjectives means concerned with what is right and wrong and having a high standard of behavior that is considered good and right by most people. In others meaning as a noun, it refers to standards of good behavior and a lesson in the right way to behave that can be learnt from a story or an experience.
While the others gave meaning moral as a noun as the quality or state of being morally sound good, goodness, probity, rectitude, righteousness, rightness, uprightness, virtue, virtuousness and also the moral quality of a course of action: ethic (used in plural), ethicality, ethicalness, propriety, righteousness, rightfulness, rightness. A rule or habit of conduct with regard to right and wrong or a body of such rules and habits: ethic, ethicality, moral (used in plural). See right/wrong.[1] The others standard college dictionaries carries out the word ‘moral’ is “pertaining to or concerned with right conduct or the distinction between right or wrong”.[2]
Actually, the word “morality” is always used to determine behavior`s people which is supposing to principles concerning what is good and bad or right and wrong behaviour.[3] “Morality” can be classified as a noun, plural as moralities. It can be defined  the quality of being in accord with standards of right or good conduct, a system of ideas of right and wrong conduct: religious morality; Christian morality, virtuous conduct and a rule or lesson in moral conduct.[4]
Morality (from the Latin moralitas "manner, character, proper behavior") is the differentiation among intentions, decisions, and actions between those that are good (or right) and bad (or wrong). A moral code is a system of morality (for example, according to a particular philosophy, religion, culture, etc.) and a moral is any one practice or teaching within a moral code. The adjective moral is synonymous with "good" or "right." Immorality is the active opposition to morality whether good or right, while amorality is variously defined as an unawareness of, indifference toward, or disbelief in any set of moral standards or principles.[5]
If we relate morality to ethical issues, which means principles of right and wrong conduct as well as instances of real behaviour and the manner in which individuals, comply more or less fully with such standards. Based on the Latin mor is a ‘manner, custom’. It covers all kinds of human actions, although it is often associated specifically with virtue in sexual conduct. To encourage moral conduct, early theological representations of sin and evil highlighted the body's capacity for suffering. In the medieval and early modern ages, morality referred to a religious framework; through diet and bodily maintenance, the individual was expected to defend himself against the temptation of the flesh.[6]
Although the morality of people and their ethics amount to the same thing, there is a usage that restricts morality to systems such as that of Kant, based on notions such as duty, obligation, and principles of conduct, reserving ethics for the more Aristotelian approach to practical reasoning, based on the notion of a virtue, and generally avoiding the separation of ‘moral’ considerations from other practical considerations. The scholarly issues are complex, with some writers seeing Kant as more Aristotelian, and Aristotle as more involved with a separate sphere of responsibility and duty, than the simple contrast suggests.[7]
Ethics are also known as moral philosophy is that branch of philosophy which addresses questions about morality. The word 'ethics' is "commonly used interchangeably with 'morality' to mean the subject matter of this study; and sometimes it is used more narrowly to mean the moral principles of a particular tradition, group, or individual." Likewise, certain types of ethical theories, especially deontological ethics, sometimes distinguish between 'ethics' and 'morals': "Although the morality of people and their ethics amounts to the same thing, there is a usage that restricts morality to systems such as that of Kant, based on notions such as duty, obligation, and principles of conduct, reserving ethics for the more Aristotelian approach to practical reasoning, based on the notion of a virtue, and generally avoiding the separation of 'moral' considerations from other practical considerations."[8]
The differences between moral and ethics is moral which is a system of evaluating human in outward and inward. Ethics is a system which is evaluating the actions of human appearance only. On the other hands,  morals includes thoughts, feelings and intentions through human relationship with God, man and man and man and other creatures while ethic accounts thinking, feeling and intention with man only. Furthermore, moral values ​​are determined by Allah through the Quran and the Prophet's guidance, but ethic is determined by human. Lastly, moral values ​​are absolute, perfect and regular, while ethics ​​are relative, subjective and temporary.
Decay as a verb means to (cause to) become rotten or ruined. As a noun,  verrot, vrot يَنْخُر، يَتَسَوَّس гния kazit se rådne verderben σαπίζω pudrirse, cariarse, deteriorarse lagunema panema, mädanema فاسد کردن؛ خراب کردن mädäntyä (faire) pourrir לְהִירָקֵב @@@לְהִירָקֵב$$$ सड़ना, बिगड़ना, घटना, मुरझाना, नाश होना propadati, trunuti romlik, szuvasodik membusuk rotna, skemmast deteriorare; cariarsi gesti, pūti pūt; trūdēt; sairt reput bederven forfalle, råtne gnić, psuć się apodrecer a (se) strica; a decădea гнить kaziť sa gniti kvariti förfalla, förstöra[], ruttna เสื่อมลง çürümek 使枯朽,使衰退 гнити; псуватися گلنا یا گلانا ، سڑنا یا سڑانا mục nát; sâu răng 使使退the act or process of decaying tooth decay; in a state of decay.[9] In another meaning, decay is used as a verb refers to become bad or be slowly destroyed and become weaker or less powerful. While in noun, it is the process or state being slowly destroyed.[10]
In journal entitled ‘Is There a Moral Decay’, the writers are Vern L. Bullough and Bonnie Bullough. Both of them said, ‘Before we can determine whether there is a moral decay we have to ask what is right conduct, what is meant by right and wrong, and what determines whether a person is righteous, just, virtuous, and good. This is an impossible task, one that the editors of the dictionary avoided by defining everything in general terms. When someone says that there is moral decay, it might be clear to that person what he or she means, but it is not necessarily clear to anyone else. For example, the changing level of tolerance and acceptance of homosexuality might be one person's definition of moral decay and be interpreted by another person as an important moral step forward.’ Overall, moral decay covers all negative behaviors that are not to bring support and gain the strength of the economic structure of the system and practiced in a community or country.
According to Russell Kirk in Wikipedia website, moral decay can be defined as the loss of an aim or object in life such as life values or moral values. From this definition we can simplified that moral decay is a decline of moral values.
Prosper is root word from properity as a verb means to develop in a successful way especially with money. So, prosperity as a noun defines as the state of being successful.[11] In other dictionary, prosperity is success, riches, plenty, ease, fortune, wealth, boom, luxury, well-being, good times, good fortune, the good life, affluence, top dollar (informal), life of luxury, life of Riley (informal), prosperousness a life of peace and prosperity. Opposite is poverty, want, failure, depression, shortage, misfortune, adversity, destitution, indigence.[12]
Based on According to Al-Ghazali this moral decay happens when there is an inverse relationship between prosperity and moral decline. Hedonistic worldview and lifestyle had poisoned us. From that statement we can say that moral decay or moral incline happens when wealth, physical and emotional satisfaction and pleasures become as the fundamental goals in our lives.

Views of scholars
            We heard many opinions and perceptions by people especially the scholars. Among the popular ones, Imam al-Ghazali said that ‘The moral decay happens when there is an inverse relationship between prosperity and moral decline.’ While Aristotle is also well-known by people as a great philosophy, gave his opinion that ‘Moral excellence comes about as a result of habit. We become just by doing just acts, temperate by doing temperate acts, brave by doing brave acts.’ He added, ‘The moral virtues, then, are produced in us neither by nature nor against nature. Nature, indeed, prepares in us the ground for their reception, but their complete formation is the product of habit.
Moreover, the others scholars stressed “Moral Conflicts” are passionate and difficult to resolve. Responses that is normally effective, such as explaining, persuading, and compromising, can make matters worse and drive people further apart in such conflicts. Moral conflicts occur when incommensurate social realities come to clash. In an original synthesis of communication theory and their own research, W. Barnett Pearce and Stephen W. Littlejohn describe a dialectical tension between the expression and suppression of conflict that can be transcended in ways that lead to personal growth and productive patterns of social action.
Besides that, Henry Brooks Adams views on ‘Morality is a private and costly luxury’.
‘The only immorality is not to do what one has to do when one has to do it.’ refers to
Jean Anouilh. Isaac Asimov is unexceptual to give his opinion about that. ‘Never let your sense of morals get in the way of doing what's right.’ The last one is according Sir Alfred Jules Ayer, ‘While moral rules may be propounded by authority the fact that these were so propounded would not validate them.’ So, we are more understanding and knowing the right views for our guide lines in life. 

The factors of moral decay
            There are development in technology field and intellectual. The moral decay among Malay teenagers, increase sociall problems and slippage of religion values which led to apostate represents the moral decline (Nasharudin Mat Isa, 2002).
            According to Aminuddin Ruskam, he recognizes two factors that bring to big impact in moral decay among Muslim societies. The first factor is external factor clearly involves social environment likes influence of media Massa in disseminating culture of glamorous life, entertainment culture, materialistic values.
In general, the development through information and communication of technology (ICT) carried service facility for an international network (internet) from the aspect information, download and portals freely. This situation caused people have individualistic attitude. They prefer to use their time by surfing internet rather than socialized with others. So, it gave us more challenges to foster the great moral in this era.
The second factor is internal factor. It involves confusion of mind, religious fragility among society especially the youth and negative attitude towards communication networks. It refers to lack of resilient of mind and religion to reject the elements of east culture. So, we must gain our knowledge with Islamic education and we practice it. It should be our strength and guidance in overcoming our obstacles. If we lost knowledge and the basic guidance spiritual, we are exposing with two factors simply. First, exposure to the Western mindset continuously. Second, lack of effectiveness approachment used in moral education and religion in fostering the values ​​of spirituality.
From my opinion, there are four factors. The first that I would like to raise is related to ourselves. That`s mean all our behaviour and actions will start from us. We have lust in ourselves. Lust is a gift of Allah to fulfill our desires. But, it always encourages us to do bad things. If we follow our bad desires, we are easier to loss our dignity, religious and cultural values ​​of society and lead to evil, as happens in today's society. So, we must control it and defend with positive guidance and support from the others people. As a weaker human, we suppose to depend on Allah and concern our relationship with Allah and also human.
The second factor is involving people surrounding us. Our relationship is almost to parents, siblings, relatives, friends and societies. Individuals live in a family who is not practice the great lifestyle and the good moral, it grows to the bad behaviour, spoken word and had a bad lifestyle. Besides that, the influence of peers and society are also so worrying us because it is many design our character, moral behaviour and how to act. Usually, we see that school students are always loitering with their friends in midnight.
The next point refers to our environment. If we grow up in town, we can see the moral decay happens rapidly besides us unconsciously. Many places that we can attend for our demands likes disco, pub, cinemas unlimited and no obstruction. Moreover, culture of society that tends toward liberalism and love entertainment such as rock, rap and so on. Initially, the presence of advanced technology through mass media such as newspaper, magazines, and electronic tools likes television, radio, astro, and communication tools as handphone, internet became the worst impact in the formation of a character through scenes of violent and sexual naturally which is could destroy our lives.
Last but not least, another unseen, main enemy who always accompany us with exploiting our lust. Devil works as an destructive agent to destroy us and very annonying since Prophet Adam continued until the Day of Judgement. In short, every people must to be a good person and prepare ourselves to face trials and challenges throughout the life.

The levels of moral
According to Imam al-Ghazali, ‘Morals are inherent in the nature of the soul that makes it easy to act without much consideration’. Hence, Abul a`la al-Maududi divided the levels of moral into four levels which are Faith (Iman), Islam, Piety (Takwa) and Compassionate (Ehsan). All levels arranged smoothly. So, the second level will result after the first level.
 Faith is the foundation of life. It is a declaration of faith and the brochure. When both of it is accepted, then it is will be perfect conditions to qualify as a Muslim. The question is whether such declaration is sufficient to form the basis for building the Islamic life? Or how faith strenghtens us? Islam is a perfect life can only be built when the faith was really holistic and great. Shortly, Muslim life would not be perfect without the support of confession (declaration) a holistic faith.
Islam is the second building of Islamic morality. And its relationship to faith is like the seed of a tree; in which the tree is in accordance with what is in the seeds. Any deficiency in the seed will form an impact on trees growing. In fact, the tree will not grow if not planted
or planted in the dry land and not fertile. The same applies to faith. When we have faith, then surely it will be apparent in all actions of human behavior. If we found deficiencies or defects (Islam forbidden) at any our step we took it, there are something wrong with faith. Even if there is, it is only faith is dim. In Quran, Allah explained how intimates the relationship between faith (belief) and Islam (charity). In fact, even He has promise that the reward to His servants really believe on God and doing the good deeds. As long as the submission one is still not perfect, and his effort on the non-fee-Sabilillah, we know that his faith is weak and relatively impossible to build a righteous and compassionate, even when trying to deceive the some behavior or dress.
Piety is a feeling that comes fear and obedient towards Allah that is highlighted
in every human action.
His heart was constantly surrounded by the fear of God and submits to Him. He realized that life is a test from Him. When life is based on these feelings, the religious value will become apparent and his heart will always be jerks everytimes.
If any person make any contradicts with the will of God, he will account himself to regret and repent from wrong doings. He is not only does it, but he always remains himself be alert in all behaviours and all doubtful things clear let alone illegal. He will always force
himself to perform the command and the duty of God with full consent. Even the soul is always overshadowed by extreme fear of Allah as to make the legs seem to tremble for fear that
contradict the syariah limits.
Imagine a life form that will be produced when all these values ​​dominate our lives. Unlike the duty on some people are only considered as a specific treatment
sometimes quite far-fetched at the same time in their lives, how think, work and their commitment does not match the claims of faith.
In a compassionate is the highest form of Islam. It is a condition that makes a full surrender his life to Islam, his keep in touch with God, his love is deep to the messenger
shrouded soul feel honest and always want to sacrifice. If fear of birth and the fear of God becoming a human driver for always away in him. The courtesy was born out of love for Him
so as to get him to always hunt Allah willing.
As a civil servant, she must carry out her responsibilities vigorously. She is also compliant with all service policies outlined by the government. In short, she was under schema standards. Another example, as a civil servant, he is not only working hard. But, he will implement his responsible or comply with all policies services outlined by the government. He is also a trust and honest person with his employer. His brain is always spinning, thinking of ways how to improve performance services. His soul will not be quiet when he see there is something that threatens employer's safety. Automatically, he will be a voluntere person to do anything even with blood and his life. His dream only to show his excellence to the employer. In conclusion, he wanted to do something beyond what is outlined by schema standards. Two situations above are much related with us. It indicates how an employee with an employer. It seems as a servant with his Creature. As a Muslim, we must aply all levels above without exception. 

The roles of the individual, parents, society and government
            Nowadays, the moral decay is too worried by people. An individual is the one of important person to play a role in avoiding trapped by moral problem. We must strengthen the values ​​of faith and belief in the soul. Controlling the senses of seeing and hearing things that raise or strengthen the lust and desires that the root of all evil and depraved nature. Then, clean our heart through learning the description or explanation of al-Quran and Hadith and also interpretation by scholars of exemplary character.
Next, train ourselves familiarized with the good things as religious form of prayer, fasting and stay away from evil and shameful deeds. Unforgetten, make friends and neighbors who are noble as a friend or neighbor to influence us. Furthermore, learning about the life of the Prophet, his companions, scholars or Auliya and make their lives as role models in our lives. In all our actions must always follow and use common sense and not according to our desires lust. Importantly, we must pray and ask for Allah's help so equipped ourselves with morals and protection of the things that are not aimed.
The family institution is important to help prevent young people from falling into the trap
social ills. In family, there are two people who are the most important person, father and mother or simply known as parent. So, parents should stress about religion. The existence of a strong religious, the youth will not simply fall to the bad matters. In this case, the role of parents is very crucial, especially as a model to their children. Busy is no excuse as a barrier to the case of parental care their children.
 The most important role of parents is knowing and practising quality time to gather with their children. Parents should have time to communicate and concern about their children. In addition, parents must befriend to them. By this way, the children will be more
believe on parents and make them as a reference when dealing with the problem. When children talk about their problems, parents should focus and listen carefully. Do not continue to speculate is not good or even to punish. Give their time to discuss and find the best solution.
Parents are also encouraged to plan activities with their children and family members.
For example, in the month of Ramadan, as far as possible all family members gather for
breaking their fast together or going to the mosque to pray Tarawih.
 The parents also need to constantly monitor the situation of children, cannot 'just take for granted'. They cannot leave their children alone. Children need to be guided. In addition, parents need to know the kids friend their teens. If necessary, occasionally ask that the children brought friends them to the house to be ascertained with whom our children are friends. Parents need to be always pray that their children safe from the things that are not desired.
Those parents should be aware that prayer is very important to well-being of kids.
Indeed, the task of the society towards moral likes faith, thought and worship. Dr. Yusuf al-Qardawi classified task or role to three things, namely Taujih (direct), Tatshit (strengthening), and Himaayah (preservation). Taujih or direct can be done with the dissemination of leaflets, propaganda in various mass media, supplies, preach (da'wah) and guiding the straight path (irsyad). Tatshit (strengthening) was done in a very long time education, with the root of training (Tarbiyah) and deeper in the home, schools and universities. While Himaayah can be implement by two ways. Firstly, the operation of an active public opinion, with asking the right things and forbidding the wrong things, and hate the damage and refused deviations. Secondly, the law or the laws that prohibit damage prior to the occurrence and grant sanction after the occurrence. It is to intimidate (tarhib) who want to deviate and to educate people to damage and clean the congregational climate of moral problems. With these three things, namely taujih, tatsbit and himaayah the Islamic moral will grow, grow and walk in the social life like water flows containing nutrients in the trunk of the tree up to the leaves.
Government should focus film processes. Most of the ads, drama and stories showing a negative action and gave negative impact for television viewers. We can not fail to notice the show on television for fear of its effects, such as sexual orientation picture. In addition, the government should impose penalties and hard on the people who do offense against decency. Besides that, does not give license to the operators that are not healthy places such as discos, brothels and so on. They must also be alert to illegal operators. Provision of immigration to stringent examination when symptoms are not well brought from outside and within countries, such as drugs and others to avoid this symptom easily spread among the people of Malaysia. So, they should have warned us so hard and plays important role to settle down the moral decay.

                   In a nutshell, Islam is a comprehensive concept of morality. It straightened relationship between man to another man, the relationship between humans with God, Allah, man's relationship to the environment and yourself. The procedure is explained in detail the relationship of faith in the discipline, courtesy or moral laws in specific words. Islamic Morals and implementation obidien (ubudiyyah) towards appreciate the faith of God according to the proper way.
                   Islamic Morals also contained the provisions of the law. Islamic law refers to reward system and punishment. A moral of Islam itself is a detailed and disciplined over moral ideas in other religions. It is only commitment and appreciation of the value and the only underlies the problems of Muslims today. High character of the ummah will always be in bawahkeredhaan and protection of God. Development of a moral community bergantungkepada for establishment of individual countries yangtinggi the character will lead to peace and blessings of Allah SWT sentiasadibawah.
What should and what should not be done by a person. Moral also build and nurture the human spirit, creating and directing the behavior of individuals towards the good. Through the good character, we can avoid us from the internal and external crises values such as the collapse of the household and society and morality remajayang backward. The collapse of morality will fail an effort to change a community, but if the great character that we can maintain the position of a community. The importance of moral positions in the association of human life is to live well together in this world and hereafter.
We have to be realistic about this. We have more than a million people in the state and there are certainly some bad apples, or if you like, black sheep.
Related to our Muslim teenagers around us, they are not only dressed in improper attire but they also behave in rude ways. Culture and religion are nothing and excluded from their diaries as a good Muslim. They think freedom and happiness must be their first desires. Unproperly, we put Islam only as a religion but, not as our obedient in religion. It is totally shameless. It is including the way we behave in our daily life. As Prophet Muhammad S.A.W. said,
'This Deen or way of life is easy'; 'Make it easy, don't make it difficult; 'Let people rejoice in being Muslims and not run away from it'.
I hope that our future generation will have some form of insulation against corrupt practices, mismanagement and fraud. With sound knowledge of Islam, I hope the next generation will be more civilised, progressive and morally sound. It’s not going to be easy as there are detractors. I am serious about checking moral decay and transforming the people into a progressive workforce.

1)      Aswati Binti Hamzah (2007), Tesis: Satu Kajian Skema Taakulan Akhlak dalam kalangan Pelajar Melayu, Universiti Sains Malaysia.
2)      Abul a`la al-Maududi , Book: Asas Akhlak bagi Harakah Islamiah, p. 7-10.
3)      Haroun Yahya, Book: Moral Values of the Qur`an, Egypt, Dar Al-Kalimah.
4)      Dr. Muhammad Fathi Syanithi (1970), Book: Ussusisa Metafizikal Akhlak, Lubnan, Dar an-Nahdhoh `Arabiyyah.
5)      Pearce, W. Barnett and Stephen W. Littlejohn. Moral Conflict: When Social Worlds Collide. Thousand Oaks, CA: Sage Publications, April 1997.
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7)      Hadith.
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10)  Quran.
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[2] American College Dictionary (New York: Random House, 1962), p. 790.

[3] Oxford student`s  dictionary for learners using English to study other subjects, p. 459.
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[6]  Oxford componian to body.
[7]  Oxford Dictionary of Philosophy.
[8]  Oxford Dictionary of philosophy, 2008, p240.
[9]  Kernerman English Multilingual Dictionary (2006-2010).

[10] Oxford student`s  dictionary for learners using English to study other subjects (2007), p. 189.

[11] Oxford student`s  dictionary for learners using English to study other subjects (2007), p. 558.
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