buat sahabat sahabat q

* Puisi Cinta
* Puisi Persahabatan
* Puisi Romantis
* Puisi Ulang Tahun
* Puisi Rindu
* Puisi Patah Hati
* Puisi Perpisahan
* Puisi Alam

* Sajak
* Pantun
* Puisi
* Syair
* Peribahasa
* Chairil Anwar
* Usman Awang
* Kahlil Gibran
* Puisi Ibu
* Puisi Anak
* Puisi Guru
* Puisi Kemerdekaan
* Puisi Perjuangan
* Puisi Islami
* Puisi Ramadhan


Puisi Persahabatan

Oleh: AsianBrain.com Content Team

Saat ini, begitu banyak kita temui puisi persahabatan. Puisi ini berisi larik-larik yang menuangkan isi hati akan indahnya sebuah persahabatan. Bicara tentang sahabat, memang tidak ada habisnya. Kita bisa menemukan banyak malaikat berwujud manusia, yang memberi warna dalam kehidupan kita.

Berbagai definisi sahabat yang dituangkan dalam puisi persahabatan diantaranya sebagai berikut :



I. Indahnya Persahabatan



Tiada mutiara sebening cinta..

Tiada sutra sehalus kasih sayang..

Tiada embun sesuci ketulusan hati..

Dan tiada hubungan seindah persahabatan..

Sahabat bukan

MATEMATIKA yang dapat dihitung nilainya..

EKONOMI yang mengharapkan materi..

PPKN yang dituntut oleh undang-undang..



Tetapi

Sahabat adalah SEJARAH yang dapat dikenang sepanjang masa..



II. Puisi Persahabatan

Sahabat tak ubahnya atmosfer

Yang melindungi semua makhluk di bumi

Dengan merdam sebuah energi besar

Menjadi sumber dari segala kehidupan



Pastinya kita semua sepakat bahwa persahabatan memang sangat indah, maka untuk mengungkapkannya pun harus dengan kata-kata yang sepadan untuk bisa mewakili rasa persahabatan itu sendiri. Keindahan sahabat diungkapkan Khahlil Gibran dalam puisi persahabatan berikut:



Sajak Persahabatan



Dan seorang remaja berkata, Bicaralah pada kami tentang Persahabatan.



Dan dia menjawab:

Sahabat adalah keperluan jiwa, yang mesti dipenuhi.

Dialah ladang hati, yang kau taburi dengan kasih dan kau tuai dengan penuh rasa terima kasih.

Dan dia pulalah naungan dan pendianganmu.

Kerana kau menghampirinya saat hati lupa dan mencarinya saat jiwa mahu kedamaian.



Bila dia berbicara, mengungkapkan fikirannya, kau tiada takut membisikkan kata "Tidak" di kalbumu sendiri, pun tiada kau menyembunyikan kata "Ya".

Dan bilamana dia diam,hatimu berhenti dari mendengar hatinya; kerana tanpa ungkapan kata, dalam persahabatan, segala fikiran, hasrat, dan keinginan dilahirkan bersama dan dikongsi, dengan kegembiraan tiada terkirakan.

Di kala berpisah dengan sahabat, tiadalah kau berdukacita;

Kerana yang paling kau kasihi dalam dirinya, mungkin kau nampak lebih jelas dalam ketiadaannya, bagai sebuah gunung bagi seorang pendaki, nampak lebih agung daripada tanah ngarai dataran.



Dan tiada maksud lain dari persahabatan kecuali saling memperkaya roh kejiwaan.

Kerana cinta yang mencari sesuatu di luar jangkauan misterinya, bukanlah cinta , tetapi sebuah jala yang ditebarkan: hanya menangkap yang tiada diharapkan.



Dan persembahkanlah yang terindah bagi sahabatmu.

Jika dia harus tahu musim surutmu, biarlah dia mengenali pula musim pasangmu.

Gerangan apa sahabat itu jika kau sentiasa mencarinya, untuk sekadar bersama dalam membunuh waktu?

Carilah ia untuk bersama menghidupkan sang waktu!

Kerana dialah yang bisa mengisi kekuranganmu, bukan mengisi kekosonganmu.

Dan dalam manisnya persahabatan, biarkanlah ada tawa ria dan berkongsi kegembiraan..

Karena dalam titisan kecil embun pagi, hati manusia menemui fajar dan ghairah segar kehidupan.


Betapa puisi persahabatan tersebut terasa penuh makna kehidupan yang tidak pernah akan kering karena disirami oleh rasa percaya akan sesama sahabat yang begitu melekat dalam hati.

Jika Anda ingin membuat puisi persahabatan, maka sebenarnya tidak ada ketentuan baku yang membatasinya. Anda bisa secara bebas menuangkan isi hati Anda. Adapun letak kesuksesan puisi ini tentu saja ketika bisa dinikmati oleh banyak orang, akan kedalaman makna persahabatan yang terkandung didalamnya.
referensi:www.asianbrain.com

tragedi palestina

BERITA TERKINI DARI PALESTINA

The violence wreaked by the Israeli army on Palestinians, caused many of them, young and old, to suffer injury, death, and their homes destroyed. Conversely, a number of Palestinian radicals, who promote "violence against violence", have staged suicide attacks targeting the Israeli civilians.

While the Israeli-Palestinian conflict, which some have sought to present as more than just a war between two Middle Eastern countries, but as a Jewish-Muslim dispute, rages, Britain's chief rabbi, Professor Jonathan Sacks, caused great controversy with what he stated in an interview with the well-known British daily, The Guardian. In the interview, published in August 27, 2002, Sacks sternly criticized Israel, arguing that the country is adopting a stance "incompatible" with the deepest ideals of Judaism, and that the current conflict with the Palestinians is "corrupting" Israeli society.

Sacks, who became the chief rabbi of Britain's Orthodox Jews in 1991, and who has been the leader of a Jewish community of 280,000 in the country, is known as a loyal supporter of Israel and a veteran who has worked for the establishment of peace in the region. "I regard the current situation as nothing less than tragic… It is forcing Israel into postures that are incompatible in the long run with our deepest ideals" said Sacks. He added that "there are things that happen on a daily basis which make me feel very uncomfortable as a Jew." He went on to say that he was "profoundly shocked" at the recent reports of IDF soldiers smiling while posing for photographs with the corpses of slain Palestinians. 1

The opinion of Sacks, who holds an important position in the Jewish community, helps to clarify the gravity of the situation. Essentially, Israeli soldiers, proud of having massacred an innocent person, though unaware of why they have even killed him, have lost their and humanity and sense of human decency to such an extent that they have posed for photographs besides their victims. The chief Rabbi's denouncement of this savagery in the name of Judaism reminds us an important fact: It is not permitted for either a true Muslim or a true Jew to shed innocent blood. All divine religions forbid violence, war, and unjust murder, and command peace and the helping to those in need. Another Jewish leader and a critic of Israel's policies, American rabbi Dovi Weiss, makes this remarkable comment:

The Jewish people are commanded by Almighty God to live in peace with all peoples and nations on the face of the globe. Our agenda is simple: It is to humbly worship the Creator at all times. As Torah Jews we are called upon to feel and express our sense of compassion when any person or group of human beings suffers. 2

Islam, a religion founded on peace, also forbids oppression and bloodshed, and maintains that those who kill innocent people will be punished with a terrible chastisement. God has informed us that the killing of an innocent person is tantamount to the murder of all mankind:

...if someone kills another person - unless it is in retaliation for someone else or for causing corruption in the earth - it is as if he had murdered all mankind. (Qur'an, 5:32)

In truth, what leads Jews to shed blood is not their religion, but radical Zionism, a racist ideology founded on social-Darwinism. Since the day they came to Palestine, Zionists have made every effort to dispossess Palestinian Muslims and establish their ideal states on their land. In the pursuit of this goal, Zionists have thought themselves justified to wreak misery on all including women and children. In the process, they have misinterpreted certain verses of the Old Testament to suit their purposes, or as the chief rabbi stated, corrupted the religion of Judaism.

Jonathan Sacks also noted that Israelis, who have lived centuries in dispersion, should very well understand the plight of Palestinians:

You cannot ignore a command that is repeated 36 times in the Mosaic books: 'You were exiled in order to know what it feels like to be an exile.' I regard that as one of the core projects of a state that is true to Judaic principle. 3

In the same interview, Sacks also answered the questions about a secret meeting he held in 2000 with Abdullah Javadi-Amoli, one of the highest-ranking clerics of Iran, during a conference of religious leaders, and noted, interestingly:

We established within minutes a common language, because we take certain things very seriously: we take faith seriously, we take texts seriously. It's a particular language that believers share. 4

The chief rabbi Sacks' words are an example of the peaceful dialogue that must be established between Muslims and Jews (and, of course, Christians). All three faiths have enjoined justice, honesty, the rescue of the oppressed, and peace and love. The adherents of all the three faiths believe in God, love the same prophets; there should be no hostility between them.

Muslims and Jews believe in one God, who is the creator of the entire universe and all living things. Although their divine books are different, the adherents of both faiths follow the precepts of their books believing that they are the words of God.

When Muslims, Christians and Jews accept common terms and values, the acts of terrorism and the hostility that has persisted for too long, will come to an end, resulting in a world based on love and peace. In the Qur'an, God called on to Muslims in this way:

Say, "O People of the Book! Let us rally to a common formula to be binding on both us and you: That we worship none but God; that we associate no partners with Him; that we erect not, from among ourselves, Lords and patrons other than God." (Qur'an, 3:64)


(1) Jonathan Freedland, "Israel set on tragic path, says chief rabbi", The Guardian, 27 August 2002
(2) The Torah Demands Justice for the Palestinians" Rabbi Dovid Weiss, June 1, 2001; http://www.netureikarta.org/speeches.htm
(3) Jonathan Freedland, "Israel set on tragic path, says chief rabbi", The Guardian, 27 August 2002
(4) Jonathan Freedland, "Israel set on tragic path, says chief rabbi", The Guardian, 27 August 2002
referensi.tragedi palestina.com