Monday, October 13, 2008
Talk: Bagaimana membentuk nilai dan etika dalam pekerjaan
Tajuk: Pemupukan nilai dan etika dalam pekerjaan
Penceramah: Ust Hussein Yee, Presiden Pertuhuhan Kebajikan Al-Khaadem (www.al-khaadem.com)
Tarikh: 16-10-08
Hari: Khamis
Masa: 12.30 tengah hari hingga 2 petang
Lokasi: Dewan Kuliah 4, Aras 3, Menara Kejuruteraan, Fakulti Kejuruteraan, Universiti Malaya.
Anjuran: Kelab Sukan dan Rekreasi,Fakulti Kejuruteraan, Universiti Malaya.
Contact person: Pn Rohana 7967 4581/82
Saturday, October 11, 2008
"Do not get angry"
Cut & pasted from http://www.islamtoday.com
"Do not get angry"
Abû Hurayrah relates that a man said to the Prophet (peace be upon him): "Counsel me." The Prophet (peace be upon him) said: "Do not get angry." The man repeated his request many times, but the Prophet (peace be upon him) kept saying: "Do not get angry." [ Sahîh al-Bukhârî ]
The importance of this hadith:
The secret behind this hadīth's importance lies in the fact that the Prophet (peace be upon him) limited his counsel to this person in one short instruction: "Do not get angry." Al-Nawawî informs us that Abû Muhammad `Abd Allah b. Abî Zayd said: "Everything that constitutes good manners can be derived from four hadith…" and mentioned among them the Prophet's statement "…to the one to whom he limited his counsel with: 'Do not get angry'."
This statement, given in this context, is rich in meaning. First, by limiting his counsel to this one short instruction, the Prophet (peace be upon us) indicates the importance of controlling one's anger, and that doing so has far-reaching implications for a person's welfare both in the worldly life and in the Hereafter.
Ibn Hajar, in his commentary on this hadith, observes:
The man stated his question repeatedly, hoping to solicit an answer that was more beneficial, or more explanatory, or more general; however he did not give him anything more than that." [ Fath al-Bârî ]
Secondly, the categorical nature of this brief statement gives the prohibition sweeping implications – since it can be understood to indicate many things, for instance, that we should prevent ourselves from getting angry in the first place, and that we should forbid ourselves from acting according to the dictates of our anger in the event that we become angry.
The emotion of anger
Anger is a very powerful emotion. It rages through a person, creating a desire for revenge and for striking out at the object of anger. Anger is an emotion that inspires action, and the action that it inspires is one of injury. The emotion of anger invokes within a person the very antithesis of mercy, compassion, self-restraint, and kindness.
This is what makes the emotion so dangerous. If left unchecked and uncontrolled, it is the emotion that can lead a person to the evilest of deeds and to the worst and most tragic consequences.
Prevention of anger
The statement "Do not get angry", taken on its face value, is commanding us not to experience the emotion of anger at all. We know that this cannot be the intended meaning in an absolute sense, since it is an impossible instruction to uphold. Anger is a natural, human emotion. It is impossible for a person to avoid it absolutely.
Though this hadith may not be prohibiting us from ever experiencing the emotion of anger, it is, at the very least, advising us strongly to avoid that emotion as much as possible. And, indeed, there are measures that a person can take to limit his chances of getting angry. First, he can condition himself to remain cool-tempered. When a person's temper is under control, he is less likely to become angry when an occasion for anger arises, and more likely to control himself when he, in spite of himself, does become angry.
Another way that a person can limit his chances of getting angry is for him to know what causes anger and remove those causes from his life.
Among the chief causes of anger are pride and arrogance, since a prideful person is most easily offended and the most painfully stung by criticism. Another cause of anger is being argumentative. The more a person disputes with others, the less likely he is to accept the truth. His views become increasingly polarized and emotionally charged. A Muslim is, therefore, encouraged to avoid these negative character traits. In doing so, he will be less likely to get angry.
Self-restraint in anger
The statement "Do not get angry" can be understood in another way. Instead of commanding us not to experience the emotion of anger in our hearts, it is telling us not to act upon that emotion when we are beset by it. There is no doubt that this hadith is commanding us to, at the very least, exercise self-restraint when we feel angry. This much is obligatory upon us.
This meaning is clearly conveyed to us by many texts, some of which praise those who control themselves in anger. This implies that feeling anger is not always sinful or blameworthy in and of itself. Indeed, when a person conducts himself properly in anger, he is in fact doing something worthy of praise.
Allah describes the God-fearing as those who restrain themselves in anger. He says: "And hasten to forgiveness from your Lord and a garden whose width is that of the heavens and the Earth, prepared for the God-fearing. Who spend in times of ease and times of hardship and who restrain their anger and who pardon people. And Allah loves those who do good." [ Sûrah `Âl `Imrân : 133-134]
He also says: "And what is with Allah is better and more enduring for those who believe and who rely upon their Lord. And those who avoid the major sins and indecencies, and when they become angry, they forgive." [ Sûrah al-Shûrâ : 36-37]
The Prophet (peace be upon him) said: "The strong man is not the one who can throw another down. The strong man is the one who can keep hold of himself when he is angry." [ Sahîh al-Bukhârî and Sahîh Muslim ]
We should seek refuge with Allah when we become angry. Two men began hurling insults at one another in the presence of the Prophet (peace be upon him), each one insulting the other with such anger that his face had turned red. The Prophet (peace be upon him) said: "I know a word that if one were to say it, what stresses him would go away. If he would but say: 'I seek refuge with Allah from Satan the Accursed'." [ Sahîh al-Bukhârî and Sahîh Muslim ]
The Prophet (peace be upon him) advised us not to speak when we are angry. He said: "If one of you gets angry, he should be quiet." [ Musnad Ahmad ]
The Prophet (peace be upon him) gave us other practical advice. He said: "If one of you gets angry and he is standing, then he should sit down until his anger subsides. If it does not, then he should lie down." [ Sunan Abî Dâwûd ]
He also said: "Anger is from Satan, and Satan was created from fire. Fire is but extinguished by water, so if one of you gets angry, he should perform wudû'." [ Sûnan Abî Dâwûd and Musnad Ahmad ]
Righteous anger
We need to mention that not all anger is sinful. Anger that inspires a person to avenge his own personal feelings is indeed blameworthy. However, anger can also be felt for the sake of Allah and for His religion. This is the anger that a Muslim should feel when his religion is attacked, his beliefs blasphemed, and the honor and lives of the people are transgressed against. However, this anger, if it is truly and sincerely for Allah's sake, will only inspire us to noble deeds and to personal sacrifice, and never to base, unjust, or ignoble actions.
The Companions relate that the Prophet (peace be upon him) would never became angry for anything. However, if the sanctity of Allah was profaned, then nothing could assuage his anger." [ Sahîh al-Bukhârî and Sahîh Muslim ]
The Prophet (peace be upon him) never acted angrily for personal reasons. He never once so much as raised his voice to his servants or his family. Anas relates that he worked as the Prophet's servant for ten years, and not once did the Prophet (peace be upon him) so much as say " uff " to him, or ask him when he did something "Why did you do that?" or ask him when he neglected something: "Why didn't you do that?" [ Sahîh al-Bukhârî and Sahîh Muslim ]
The Companions relate: "The Prophet (peace be upon him) exhibited more shyness than a maiden in seclusion. If he saw something that he disliked, we would see it in his face." [ Sahîh al-Bukhârî ]
The adab of Visiting
The adab of Visiting
Abu Huraira (radiAllahu anhu) relates that the Holy Prophet (salAllahu alayhi wasalam) said, "A man set out to visit a brother in the neighboring town. Allah deputed an angel (for his protection) on his way. When the man met the angel en route, it asked him, 'Where you are going?' He answered, 'I want to visit my brother who lives in this town.' The Angel asked, 'Are you going to take something valuable to him?' The man answered, 'No. I have no desire except to visit him, because I love him for the sake of Allah alone.' The Angel said to him, 'I am a messenger from Allah sent to tell you that Allah loves you as you love your brother for His sake" (Muslim).
Having a true friend who loves you for the sake of Allah, helps guide you to the path to success in this world and in the Hereafter, and will never lead you to evil is a blessing from Allah. And most of us enjoy spending time with our friends. Islam has taught us the great benefits we reap when we visit people because we love them for the sake of Allah.
Islam has also taught us that while visiting others, we should follow prescribed rules of etiquette (Islamic Adab). Without doing this, we could easily lose our beloved friends.
Sometimes people visit one another without calling ahead to announce that they are coming. However, it is sometimes difficult to receive guests unexpectedly. In that awkward situation, people often feel they have to apologize because they cannot receive guests when, actually, the fault is on the part of the visitor. Instead of understanding, though, many times the visitor becomes upset.
Allah (Subhanahu wa Ta'ala) said,
"If you were asked to go back, go back; that makes for greater purity" [Surah Nur; 24:28].
Should we corner our friends into receiving us at a time that is inconvenient for them? Are we able to just accept an explanation and apology, or do we become offended?
We should do our best to not embarrass others with an unexpected visit. Choosing an appropriate time to request visiting our friends is also important. We should never disturb them at times that are reserved for resting or relaxing.
Long visits are inappropriate. If we sense from a friend's gestures or body language that they are busy or tired, we should leave immediately and not embarrass them (or ourselves) by having them ask us to leave.
Imam al-Tabari, in his tafsir (Exegesis), reported that a man of the Muhajirin said, "All my life, I wanted to practice this verse, 'If you were asked to go back, go back; that makes for greater purity,' but I could not. I was hoping I would seek permission to visit a brother and he will tell me, "Go back!' I will gladly go back fulfilling this directive of Allah."
Islamic adab also teaches us not to look inside someone's home without first getting permission. Sa'd ibn Ubada (radiAllahu anhu) relates that, "A man stood facing the door of the Prophet (salAllahu alayhi wasalam) while asking permission (to enter). The Prophet (salAllahu alayhi wasalam) said, 'Turn this way,' turning him away and ordering him to move farther from the door, saying, 'Asking permission is prescribed to prevent intrusion'."
[abu dawud and al-Tabarani].
Once we have gained permission to make a visit to a friend's home, we still must continue to follow the Islamic manners of visiting. We should sit where our host requests us to sit and not venture into private areas of the house, possibly invading the privacy of other residents of the house.
It is also un-Islamic to uncover things that are hidden or concealed.
As well, some people have no problem with making a multitude of requests from their hosts, such as use of the bathroom or telephone, or they do things like going inside of the refrigerator without permission. Perhaps a person has little food inside their refrigerator and would be embarrassed by this being known to others, or their bathroom might not be presentable for guests.
It is important to teach our children the Islamic manners of visiting the importance of respecting others' privacy and rights. When our children are too young to understand or follow these manners, they may disturb our hosts. In this case, we should immediately take them home to show respect for the home of our friends.
If we follow the way of the Prophet (salAllahu alayhi wasalam) while visiting our friends, we will avoid many problems and we will be able to protect our friendships, Insha'Allah. And if we love our friends for the sake of Allah, we will respect their rights of privacy and our behavior will not cause them to feel offended by us or alienate them from us.
Abu Huraira (radiAllahu anhu) relates that the Holy Prophet (salAllahu alayhi wasalam) said, "A man set out to visit a brother in the neighboring town. Allah deputed an angel (for his protection) on his way. When the man met the angel en route, it asked him, 'Where you are going?' He answered, 'I want to visit my brother who lives in this town.' The Angel asked, 'Are you going to take something valuable to him?' The man answered, 'No. I have no desire except to visit him, because I love him for the sake of Allah alone.' The Angel said to him, 'I am a messenger from Allah sent to tell you that Allah loves you as you love your brother for His sake" (Muslim).
Having a true friend who loves you for the sake of Allah, helps guide you to the path to success in this world and in the Hereafter, and will never lead you to evil is a blessing from Allah. And most of us enjoy spending time with our friends. Islam has taught us the great benefits we reap when we visit people because we love them for the sake of Allah.
Islam has also taught us that while visiting others, we should follow prescribed rules of etiquette (Islamic Adab). Without doing this, we could easily lose our beloved friends.
Sometimes people visit one another without calling ahead to announce that they are coming. However, it is sometimes difficult to receive guests unexpectedly. In that awkward situation, people often feel they have to apologize because they cannot receive guests when, actually, the fault is on the part of the visitor. Instead of understanding, though, many times the visitor becomes upset.
Allah (Subhanahu wa Ta'ala) said,
"If you were asked to go back, go back; that makes for greater purity" [Surah Nur; 24:28].
Should we corner our friends into receiving us at a time that is inconvenient for them? Are we able to just accept an explanation and apology, or do we become offended?
We should do our best to not embarrass others with an unexpected visit. Choosing an appropriate time to request visiting our friends is also important. We should never disturb them at times that are reserved for resting or relaxing.
Long visits are inappropriate. If we sense from a friend's gestures or body language that they are busy or tired, we should leave immediately and not embarrass them (or ourselves) by having them ask us to leave.
Imam al-Tabari, in his tafsir (Exegesis), reported that a man of the Muhajirin said, "All my life, I wanted to practice this verse, 'If you were asked to go back, go back; that makes for greater purity,' but I could not. I was hoping I would seek permission to visit a brother and he will tell me, "Go back!' I will gladly go back fulfilling this directive of Allah."
Islamic adab also teaches us not to look inside someone's home without first getting permission. Sa'd ibn Ubada (radiAllahu anhu) relates that, "A man stood facing the door of the Prophet (salAllahu alayhi wasalam) while asking permission (to enter). The Prophet (salAllahu alayhi wasalam) said, 'Turn this way,' turning him away and ordering him to move farther from the door, saying, 'Asking permission is prescribed to prevent intrusion'."
[abu dawud and al-Tabarani].
Once we have gained permission to make a visit to a friend's home, we still must continue to follow the Islamic manners of visiting. We should sit where our host requests us to sit and not venture into private areas of the house, possibly invading the privacy of other residents of the house.
It is also un-Islamic to uncover things that are hidden or concealed.
As well, some people have no problem with making a multitude of requests from their hosts, such as use of the bathroom or telephone, or they do things like going inside of the refrigerator without permission. Perhaps a person has little food inside their refrigerator and would be embarrassed by this being known to others, or their bathroom might not be presentable for guests.
It is important to teach our children the Islamic manners of visiting the importance of respecting others' privacy and rights. When our children are too young to understand or follow these manners, they may disturb our hosts. In this case, we should immediately take them home to show respect for the home of our friends.
If we follow the way of the Prophet (salAllahu alayhi wasalam) while visiting our friends, we will avoid many problems and we will be able to protect our friendships, Insha'Allah. And if we love our friends for the sake of Allah, we will respect their rights of privacy and our behavior will not cause them to feel offended by us or alienate them from us.
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