Tuesday, December 13, 2011

Tokoh Maal Hijrah 1433 Peringkat Kampung Durian Sebatang









Walaupun tajuk yang saya berikan adalah Tokoh Maal Hijrah tetapi bukanlah niat dan tujuan saya membincangkan perkara itu tetapi saya hendak melahirkan rasa syukur saya kepada Allah dan rasa terima kasih saya kepada adik beradik saya, abang dan kakak ipar saya suami saya dan anak-anak saudara saya juga cucu-cucu saudara saya serta anak-anak saya. Saya bersyukur kepada Allah SWT kerana pastinya Allah SWT sahaja yang berhak mengurniakan rasa kasih sayang, perihatin dan bermacam kebaikan lagi di dalam hati-hati kami.

Saya datang dari keluarga yang sederhana dari sudut kebendaan, tidak miskin, tidak kaya, tidak pandai, tidak bodoh, tetapi saya bersyukur kerana ada rasa bahagia di dalam hati saya terhadap keluarga saya. Ibu saya, Hajjah Badariah binti Syahyal sudah lama meninggalkan kami iaitu pada 26 Ogos 1996 (kira-kira 15 tahun yang lalu) dan kini kepada ayah (bapak)lah kami mencurahkan kasih sayang sebagai seorang anak. Ayah saya pula telah berusia 89 tahun dan mendapat stroke lebih kurang lapan bulan yang lalu tetapi syukur kerana beliau masih boleh ke tandas secara berdikari walaupun tidak boleh berjalan.

Dalam keadaan ayah yang begitu, saya sangat berterima kasih kepada semua ahli keluarga yang saya sebutkan tadi kerana semua mereka sangat hebat di mata saya terutama kak de dan abang saya yang tinggal berhampiran dengan rumah ayah saya. Bukan mudah menjaga seseorang yang sakit dan memberi perhatian kepada mereka kerana orang yang menjaga perlu ada rasa kasih, sayang, kesabaran dan tanggungjawab yang tinggi. Dua orang lagi kakak dan saya sendiri tinggal berjauhan dengan ayah namun mereka juga hebat di mata saya kerana rasa kasih sayang dan tanggungjawab juga mereka memberikan yang terbaik dalam bentuk yang lain buat ayah.

Yang turut berkorban pastinya suami atau isteri masing-masing dan anak-anak masing-masing. Terima kasih kepada abang-abang ipar dan kakak ipar kerana memahami isteri dan suami masing-masing atau yang sebenarnya adalah rasa tanggungjawab juga yang Allah kurniakan dalam hati mereka bukan semata-mata faham. Anda semua memang hebat di mata saya dan mudah-mudahan hebat lagi bagi Allah.

Oleh kerana itu saya sentiasa berdoa semoga orang-orang yang hebat di mata saya itu terus dikurniakan Allah dengan rasa kasih sayang yang tinggi dan kehidupan mereka sentiasa dirahmati Allah dunia dan akhirat. Saya sendiri tidak dapat berbuat sebaik itu namun semoga Allah memberikan kebaikan kepada saya dan kita semua.

Walaupun begitu keadaan ayah dengan pelupanya, kadangkala tidak fahampun apa yang ditanya tetapi diiktiraf juga sebagai Tokoh Maal Hijrah 1433 peringkat kampung; terima kasih kepada yang memberikan pengiktirafan walaupun kami sekeluarga tidak pernah memikirkan hal itu kerana kami adalah sederhana dan biasa sahaja. SYUKUR DAN TERIMA KASIH SEMUA.

Sunday, September 25, 2011

BAGAIMANA BERSILATURAHIM DI BULAN SYAWAL

Kita telah lama tamat pengajian di madrasah ramadhan, madrasah yang mengajar erti ketaqwaan manusia terhadap penciptanya, Allah Yang Maha Agung, Tuhan Yang Menciptakan langit dan bumi serta segala isi di dalamnya.

Setelah sebulan kita beribadah melalui amalan berpuasa ditambah pula enam hari berpuasa sunat Syawal, Allah menganugerahkan kita hari untuk meraikan kemenangan iman (berjihad melawan hawa nafsu) iaitulah eidul fitri untuk kita melahirkan rasa syukur dan kegembiraan di atas kemenangan tersebut.

Walaupun Allah telah menganugerahkan hari kemenangan ini namun dalam kegembiraan itu yang lebih utama ialah mengukuhkan silaturrahim antara satu sama lain. Silaturrahim dapat diperkukuhkan melalui amalan ziarah menziarahi.

Pagi tadi semasa saya menghadiri majlis jamuan hari raya, seorang sahabat saya telah menyampaikan sedikit peringat bagaimanakah kita sepatutnya berukhuwah di bulan syawal ini melalui amalan ziarah supaya aktiviti ziarah itu akan menjadi satu ibadah yang diterima Allah.

Dalam aktiviti ziarah terdapat adab-adab dan etika ziarah yang harus kita amalkan. Jika mengikut keutamaan, berikut adalah keutamaan yang dianjurkan, ziarahlah:

1-Kedua ibu bapa dan kaum keluarga terdekat
2-Sahabat yang rapat
3-Jiran tetangga
4-Alim ulamak
5-Anak-anak yatim
6-Orang yang ada masalah perhubungan dengan kita

Dalam aktiviti ziarah, beberapa perkara harus di jaga, jagalah:

1-Akhlak supaya sentiasa berakhlak mulia dengan orang yang kita ziarahi
2-Aurat kerana tidak semua yang kita ziarahi itu mahram kita
3-Tuturkata kerana tuturkata yang baik itu akan menjadi ingatan dan penyejuk hati 

SEMOGA AMALAN DIBULAN RAMADHAN DIPANJANGKAN KEBAIKANNYA SEHINGGA SYAWAL DAN BULAN-BULAN YANG AKAN DATANG DAN IANYA DITERIMA SEBAGAI AMAL YANG SOLEH.

Saturday, September 24, 2011

ANTARA CIRI-CIRI MEREKA YANG IKHLAS

Semasa sibuk mengemas gerobok lama, saya terjumpa artikel tentang keikhlasan yang ditulis oleh seorang sahabat yang sedang melanjutkan pengajian peringkat PHD di Warwick University.

Antara ciri-cirinya ada 8:
1-Takut terhadap populariti dalam beramal.

2-Sentiasa berasa sedikit beramal walaupun telah banyak melakukan amal.

3-Sentiasa mencintai amal-amal tersembunyi. Lebih mengutamakan menjadi akar dalam pohon jamaah. Dengan akar pokok tumbuh dan hidup tetapi tersembunyi di dalam tanah.

4-Sama amalnya ketika menjadi pengikut ataupun pemimpin.

5-Tidak mengikut keredhaan manusia jika di situ terdapat kemurkaan Allah.

6-Kecintaan dan kebenciannya, pemberiaan dan kengganannya, redha dan murkanya semua kerana Allah.

7-Tidak membuatnya malas dan kendur disebabkan panjangnya perjalanan, lamanya waktu mananam buah, terlambat keberhasilan dan berbagai kesulitan lagi.

8-Gembira dengan kejayaan orang lain.

Sumber penulisan: Syarah Ta'alim (AUDMZ)

Thursday, August 18, 2011

Iman yang wajib dipertahankan....

Iman yang sejati ibarat akar pada sebatang pokok yang menjadi tunjang kepada tegak atau rebahnya pokok. Allah membeli jiwa manusia yang beriman dengan harga yang sangat tinggi itulah syurga yang mengalir di bawahnya sungai-sugai dan di dalamnya dipenuhi dengan buah-buahan yang tidak dapat digambarkan keenakkan dan kelazatannya.

Maka dengan itu iman wajib dipertahankan kesucian dan kemuliaannya. Tidaklah iman itu menjadi mulia pada manusia yang suka mengadu domba, pada jiwa yang berhati jahat, pada anggota yang sering melakukan maksiat kecuali tempatnya pada manusia yang mulia juga.

Wahai diri yang menginginkan syurga, ingatlah dunia ini hanyalah sementara, hentikan persengketaan, hentikan perkelahian, hentikan merebut harta, pangkat dan kemuliaan, hentikan memakan daging saudaramu sendiri sebaliknya raikanlah kebaikan, kukuhkanlah ikatan silaturrahim, dan hadapkanlah wajahmu hanya kepadaNya.

Wahai jiwa yang tenang kembalilah kepada Tuhanmu yang telah menciptakan kamu daripada setetes air mani
, kemudian menjadi segumpal darah, kemudian seketul daging, kemudian ditiupkan roh ke dalam jiwanya dan lahirlah seorang manusia yang telah berjanji dengan Tuhannya untuk taat kepadaNya, lalu ia membesar menjadi dewasa dan akhirnya kembali semula menjadi kanak-kanak dan sebahagiannya telah mati sebelum menjadi dewasa dan tua, semuanya itu untuk diperhatikan bertapa kekuasaan Allah terhadap manusia maka janganlah kamu ada mempunyai sifat sombong walaupun sedikit

Sunday, August 14, 2011

Ramadhan 1432 (1 - 14)


Kesalahan tidak menulis adalah sama dengan kesalahan tidak membaca. Dah banyak hari tidak mencatatkan sesuatu di sini. Banyak perkara yang menyentuh rasa hati tapi buat tak reti aja; tidak menjadikannya isi untuk menulis di sini. Masa begitu cepat berlalu, baru sahaja melihat anak bulan untuk memulakan puasa dah nak melihat anak bulan untuk berhari-raya pula.

Bila muhasabah semula apa yang telah dilakukan selama 14 hari di dalam bulan Ramadhan ini; rasa macam tak ada apa-apa yang telah dilakukan. Mengaji sedikit, solat sedikit, membaca sedikit apa lagi menulis dan membaca-semuanya sedikit kecuali makan. Makan memang tak boleh control, nampak ini sedap, nampak itu sedap. Semuanya nampak sedap belaka di dalam bulan Ramadhan ini.

Pada baki Ramadhan yang tinggal ini aku berdoa agar aku dapat memperbanyakkan yang sedikit dan menyedikitkan yang banyak agar harmoni puasa kali ini, Ya Allah tolonglah hambamu ini. Amin...

Thursday, August 4, 2011

Monolog diulit mimpi indah...



Monolog 1:

Hebatnya baginda, sabarnya baginda, membawa Islam yang suci ditengah-tengah bangsa Arab yang jahil dan ganas. Bangsa Arab yang sangat berpegang kuat kepada agama nenek moyang mereka. Jauhnya aku dari kehebatan baginda.Hanya ada sedikit kesabaran tanpa apa-apa kehebatan...

Monolog 2:

Tingginya keimanan baginda, kuatnya usaha baginda, tegapnya tawakkal baginda di dalam perjuangan meletakkan kemuliaan islam yang suci itu. Jauhnya aku dari usaha dan tawakkal baginda...

Monolog 3:

Dalam kesusahan mampu tersenyum, dalam keletihan mampu berikhlas, dalam kesukaran mampu berdiri, dalam kesempitan mampu memberi dan dalam kesakitan mampu mengingati maslahah ummah, di manakah aku? Jauhnya aku...


Ya Allah, dalam kesukaran perjuangan, dalam kepayahan menahan kesabaran, dalam kesempitan ruang dan peluang, dan dalam segala kekurangan kurniakan aku semangat juang yang tinggi di atas jalan ini, jalan yang tidak ramai melaluinya, jalan panjang dan sepi.....

Monday, July 25, 2011

Perkongsian Dari Kursus Pengurusan Masa dan Stress (23/07/2011)


1- Kehidupan ini adalah 10% adalah dari situasi atau apa yang berlaku dan 90% adalah dari respon

2- If we always do what we have always done we will always get what we always got unless we change.

3-Kecemerlangan tidak semestinya nombor satu - buat terbaik yang termampu. Bukan mengalahkan orang lain tetapi mengalahkan diri sendiri.
4- We do the best Allah will do the rest
5- Masa adalah terdiri daripada himpunan peristiwa-peristiwa yang berlaku.

Sunday, July 24, 2011




The Importance of “Lá iláha illalláh”

The belief in the words of “Lá iláha illallah” cause one to enter Islam, to refute all deities and accept Allah as the only God and Lord of the Universe and what it contains. No one can be a Muslim without believing and adhering to the tenets of of Lá iláha illallah.

Lá iláha illallah is the belief in the divine lordship of Allah (referred to as “ruboobiyyah”), meaning believing that Allah is the only one power who creates, gives life and death, and maintains the affairs of all that’s in this universe.

Lá iláha illallah is the belief in the divine nature (referred to as “uloohiyyah”), meaning believing that Allah is the only one to whom people should devote their words and actions of worship. None therefore should be worshipped but Him.

Lá iláha illallah is the belief in the names and attributes of Allah (referred to as “al-asma’ wa’l-sifaat”), which means affirming what Allah has affirmed for Himself of names and attributes, and denying any attributes that Allah has said are not His, without denying any of His attributes or likening any of His attributes to the attributes of any of His creation.

The excerpts of the sermon that follows later in this post is on the topic of Lá iláha illallah and was delivered by the Muslim leader Umar bin Abdul Aziz who sometimes is considered as the fifth caliph in Islam. He was from the Umayyad dynasty and ruled the Muslims from 717 to 720 CE. He was the great-grandson of the companion of the Prophet Muhammad, Umar bin Al-Khattab. Within Islamic history, he was known to be extremely pious and disdainful of worldly luxuries. He preferred simplicity to the extravagance that had become a hallmark of the Umayyad lifestyle, depositing all assets meant for the caliph into the public treasury. He abandoned the caliphate palace and instead preferred to live in modest dwellings.

Umar bin Abdul Aziz delivered the sermon (excerpts follow) on assuming the leadership of the Muslims and highlights the importance of living by the tenets of Láiláha illallah.

All praise is due to Alláh, Who opened the doors of knowledge to those who strived in His worship by granting them the key that is Lá iláha illallah (there is no deity worthy of worship except Alláh).

He resurrected the hearts of the knowledgeable worshippers and filled the cups of those who always remember Him from the fountain of Lá iláha illallah.

He perfected the creation, brought them into existence and sealed this perfection with Lá iláha illallah.

He Who created the fetus from a worthless fluid (semen) so that mankind may worship Him with Lá iláha illalláh.

He sent the Messengers to deliver the good news of this Word Lá iláha illalláh and to warn against whatever contradicts it and to understand its implications.

Lá iláha illalláh is the pillar of the religion and the Thick Rope of Alláh; those who adhere to Lá iláha illalláh will never earn failure.

Verily, the minds of the ignorant ones were led astray and the hearts of the stubborn infidels have earned misguidance on account of their taking two gods, even after the full moon of Lá iláha illallah has risen.

“So know (O Muhammad SAW) that La ilaha ill-Allah (none has the right to be worshipped but Allah), and ask forgiveness for your sin, and also for (the sin of) believing men and believing women.” Quran (47:19)

Muhammad (peace be upon him) embraced this word and declared it. So! Fear Alláh the Exalted and renew your faith by night and by day by contemplating the meanings of Lá iláha illalláh.

O you who have wisdom! Seek your means of (eternal) success granted only to the people of Lá iláha illalláh.

Surely, Lá iláha illalláh is the Word of Islam and the key to the Dwelling of Peace (Paradise).

Verily, the heavens and earth would never have remained, nor would anyone acquire safety on the Day of Gathering except by Lá iláha illalláh.

The humankind divided into two parts and went two separate ways: a group of them adhered to Lá iláha illalláh and the other group strayed away from it. They refused it because they knew that the religion of their ancestors would be annulled if they embraced Lá iláha illalláh. All praise is due to He Who made His slaves different from each other with His Wisdom and Will. Indeed, this is one of the proofs to Lá iláha illalláh.

Tuba (a tree in Paradise) is for those who know the meaning of this testimonial, agree with it and practice its implication inwardly and outwardly. By doing so, they would be realizing and tasting the true essence of Lá iláha illalláh. Verily, woe to those who were driven by the devil to fall into polytheism! They became filled to the top with associating others with Alláh in worship and consequently refused with arrogance to submit to Lá iláha illalláh.

Have you not heard Alláh’s Statement:

“And those whom they invoke instead of Him have no power of intercession; except those who bear witness to the truth (i.e. believed in the Oneness of Allah, and obeyed His Orders), and they know (the facts about the Oneness of Allah).” Quran (43:86)

The true essence of Lá iláha illalláh entails directing all acts of worship, intentions and thoughts to Alláh Alone rather than any other object. All other objects of worship are annulled and refuted by Lá iláha illalláh. This is what is meant by disbelieving in Taghut and believing in Alláh Alone, and this is how the heart is purified of anything that is not for Alláh Alone, and cleansed from the intention to commit whatever Alláh has prohibited or dislike for whatever He has commanded.

This is the true essence of Lá iláha illalláh, contrary to the practice of those who utter this testimonial with their words, but contradict it with their actions. These people, do not benefit from saying La iláha illal/ah.

Directing any act of worship to other than Alláh and associating any among the creation with Him in worship are acts of disbelief, even if one pronounced La iláha illalláh a thousand times with his tongue. It was once said to Al Hasan Al-Basri: "Some people say that those who proclaim La iláha illalláh shall enter Paradise." He said, "Yes. For those who proclaim this word and fulfill its implications and requirements, then saying La iláha illalláh shall enter them into Paradise." In addition, Wahb bin Munbih asked: "Is not La iláha illalláh the key to Paradise?" He said, "Yes. However, every key has teeth; if you use a key that has teeth it will open for you, otherwise it will not open."

Therefore, these types of people will not benefit from proclaiming La iláha illalláh because they do not say it from their hearts.

We advise you, O Muslims, to never think that Shirk (Polytheism, which contradicts La iláha illalláh is far away from you, because there are tremendous hindrances and lures that seek to corrupt the sincerity of your uttering La iláha illalláh.

Where are those who associate none with Alláh in regards to their love, fear, hope and worship? Where are those who direct their humbleness, submissiveness, reverence, intention and reliance to Alláh Alone, all the while trusting in Him for each and every thing? All these qualities are parts of the meaning of La iláha illalláh.

O slaves of Alláh, rush to the forgiveness of your Lord and a paradise as wide as the heavens and earth prepared for the Muttaqin (the pious). They are those who fulfill the duties and responsibilities of La iláha illalláh. They are those, who have not placed any other iláh (god) along with Alláh.

Verily, I am a plain warner to you from Him. Hold on to the pillars of La iláha illalláh. Surely, those who reject what La iláha illalláh rejects, assert what it asserts…, then this word will elevate them to the highest grades the grades of La iláha illalláh.

May Alláh direct us all to the blessings of the Noble Qurán and benefit us in whatever is in it of the Áyát and Wise Dhikr. I say this and ask Alláh the Great, and the Most Honored for forgiveness for me, you and all Muslims for every sin. Seek His forgiveness, for He is the Most Forgiving, Most Merciful. {Source: Selected Friday Sermons}

Consider this hadith on the value that Allah the Exalted placed on La iláha illalláh

Abu Sa`eed al-Khudri said, that the Messenger of Allah (peace be upon him) said:

“Moses (Alayhi salam) said: O Lord! Teach me something that I can remember You with and I can supplicate You with. Allah said: “Say ‘La ilaha ill Allah’, O Musa.” He (Musa) said: All of your servants say this. He (Allah) said: “If the seven Heavens and those who dwell in them other than Me and the seven Earths are put into one pan (of the scale) and ‘La ilaha ill Allah’ is put into the other; ‘La ilaha ill Allah’ would be heavier.” [Ibn Hibbaan and Haakim]

The Messenger of Allah (Sall’Allahu alayhi wa salam) said (narrated by Jabir bin `Abdullah):

“The best Dhikr (remembering Allah) is La ilaha illallah and the best supplication is Al-Hamdu Lillah.” [At-Tirmidhi, An-Nasa'i and Ibn Majah]

Let’s ensure that we never forget to make the letters La ilaha illallah a constant part of our living moments and to live by what those letters stand for. Remember, our success in this life and the hereafter is all tied to La ilaha illallah.

– End

wave-live1


Wednesday, July 20, 2011



Tulisan ini saya pinjam dari Blog Muslimah Harapan Ummah (Dedicated to my muslim students-I hope it will benefit all of you)


Friday, July 15, 2011

Ibrahim (Ayat 25-27)



Pagi tadi saya baca Al-Quran dan baca terjemahannya juga. Maka benarlah Al- Quran itu penawar. Penawar kepada hati saya sendiri yang kadang-kadang kuat kadang-kadang lemah.

"Tidakkah kamu memperhatikan bagaimana Allah telah membuat perumpamaan kalimat yang baik, seperti pohon yang baik, akarnya kuat dan (cabangnya) menjulang ke langit, pohon itu menghasilkan buahnya pada setiap waktu dengan seizin Tuhannya. Dan Allah membuat perumpamaan itu untuk manusia agar mereka selalu ingat. Dan perumpamaan kalimat yang buruk seperti pohon yang buruk, yang telah dicabut akar-akarnya dari permukaan bumi; tidak dapat tetap (tegak) sedikitpun. Allah meneguhkan (iman) orang-orang yang beriman dengan ucapan teguh (dalam kehidupan) di dunia dan di akhirat; dan Allah menyesatkan orang-orang yang zalim dan Allah berbuat apa yang Dia kehendaki"

Kemudian ayat ini disambung lagi dengan pertanyaan daripada Allah kepada manusia sama ada kita telah mengambil iktibar dari kekuasaan Allah itu.

Rupanya walaupun pokok itu sudah buruk dan akarnya telah mati, nampak tidak berguna pada mata kasar tetapi sebenarnya ada kebaikan di situ kerana ia dijadikan oleh Allah untuk diambil sebagai pengajaran. Maha suci Allah, Tuhan yang menciptakan langit dan bumi serta segala isinya.

Moga Allah sentiasa beri saya , ahli keluarga saya, sahabat-sahabat saya segala petunjuk dan kesabaran dalam kehidupan ini, amin.

Wednesday, July 13, 2011

The Facts of present life


From RM Datuk Husin Jazri of Cybersafe speech; he mentioned that about 17 million is the active users of internet in Malaysia and Dato' Siti Zaleha of BTP added that 11 percent (1,870,000) of the internet active users is in the age category of 13 to 15 years old. Only one percent in the age category of 50's. The hours taken to use the internet daily is about 14 hours daily-it so time consuming.

The issue here is who are going to monitor this 11 percent of young generation in handling the "internet" activity as internet could be harmful and could be beneficial. Government has taken steps to have a proper agency to educate these young generation like MOE together with MOSTI which has Cybersafe itself. Parents, teachers, peers and the youngsters themselves should have aware about the phenomena. Otherwise internet could bring more harm than good.

Monday, July 11, 2011

ISRAELI EMPIRE COLLAPSES IN 2022


I bought this book for further research on why Jews are so interested at Palestine and what does Quran says about their corruption on this world.

There is a famous hadith predicting that the muslims will fight the jews and will be victorious (as one of the sign of the hour). It is in 1022 as predicted and studied.

Saturday, July 9, 2011

ISRAK DAN MIKRAJ(IM)- IKTIBAR DALAM KEHIDUPAN MUSLIM


Iktibar (1):
Dari peristiwa IM yang berlaku lebih kurang 16 bulan sebelum peristiwa hijrah nabi ke Madinah; di mana sewaktu nabi berada di Mekah ramai manusia yang menolak risalah dakwah yang dibawa oleh baginda Rasulullah lalu Allah memberitahu baginda bahawa hidayah adalah milik Allah, hatta nabi sendiripun tidak diberi kemampuan oleh Allah untuk memberikan orang lain hidayah. Dari kalangan orang yang baginda sayangi sekalipun iaitu Abu Talib, bapa saudara yang begitu kuat menyokong baginda namun Allah tidak mentakdirkan Abu Talib masuk Islam.

Iktibar (2): Masjidil Aqsa adalah satu-satunya masjid selain masjidil haram dan masjidil annabawi yang disebut di dalam Al Quran, surah Al Israk ayat yang pertama di mana semasa perisitiwa IM, Allah memperjalankan Nabi dari Masjidil Haram ke Masjidil Aqsa. Masjid yang sangat istimewa yang terletak di bumi Palestine, bumi yang sangat barokah. Itulah faktor utama kenapa orang Yahudi cuba merampas tanah Palestine-kerana barang yang baik (barokah) mestilah semua orang berhajat kepadanya. Satu lagi faktor ialah apabila di dalam AlQuran menyatakan satu ketika nanti bumi ini akan diperintah oleh seorang khalifah Islam dan pusat pemerintahannya adalah di Palestine-sebab itulah orang Yahudi sangat takut bumi Palestine ini dikuasai oleh orang Islam maka waktu itu hancurlah kekuatan mereka di muka bumi ini- pemikiran orang yang tidak beriman.

Iktibar (3): Semasa perjalanan Baginda di dalam peristiwa IM, penyebaran salam sentiasa berlaku. Salam disebarkan oleh nabi kepada manusia yang lain, manusia sesama manusia, manusia kepada malaikat, malaikat kepada manusia dan malaikat dengan malaikat., hatta makhluk yang lain juga memberi salam kepada manusia. Contohnya pokok-pokok memberikan salam kepada nabi. Ini memberikan pengajaran kepada kita bertapa pentingnya salam dalam perhubungan sesama manusia. Ia bertujuan doa dan menyemarakkan perasaan kasih dan sayang sesama makhluk.

Iktibar (4): Islam memuliakan akal tetapi tidak mendewakan akal, akal perlu seganding dengan iman. IM merupakan penganugerahan penting kepada manusia iaitulah anugerah solat 5 waktu sehari dan semalam. IM juga memberitahu manusia supaya banyakkan bersedekah kerana orang yang bersedekah itu confirm harta yang diberikan kepada orang lain itu tidak dituntut oleh Allah di akhirat kelak. Di atas segala ibadah keikhlasan sangatlah dituntut. Perbuatan yang tidak disertakan dengan niat yang ikhlas akan menjadi sia-sia belaka.

(Dari buku catatanku-forum Masjid Darul Quran)

Monday, June 27, 2011

SEJENAK BERSAMA 3G

Bila loceng 1.10 berbunyi saya pergi ke kelas 3G untuk menjemput mereka ke bilik mesyuarat, sebagai guru saya rasa terpanggil untuk memperbetulkan matlamat mereka dan memberi mereka kesedaran tentang tugas dan peranan mereka sebagai seorang pelajar. Maklumlah peperiksaan PMR dah hanya tinggal 3 bulan. Tiga perkara yang saya tanyakan kepada mereka:

1- Dah berapa peratus persiapan kamu untuk menghadapi PMR?

Jawapan mereka majoritinya menyebutkan persediaan mereka adalah dari serendah 25% ke 45% dan hanya seorang pelajar lelaki bernama Ramesh yang bersedia sebanyak 70%.

2- Soalan kedua saya berbunyi, "Apakah sebabnya persediaan mereka terlalu rendah?

Majoriti menjawab malas/tak rajin, tiga orang pelajar mengatakan banyak bermain. Tiada yang menjawab faktor selain daripada perkara di atas. Saya meminta pelajar berterus terang supaya memberitahu faktor lain tetapi mereka tetap dengan jawapan mereka bahawa sebenarnya mereka yang malas. Saya cuba menduga mungkin faktor guru menyebabkan mereka gagal membuat persediaan, mereka menafikan sekeras-kerasnya.

3- Soalan ketiga saya ialah apakah langkah seterusnya setelah menyedari masalah yang mereka hadapi?

Jawapan mereka pelbagai: banyakkan latih tubi, banyakkan latihan, banyakkan ulangkaji, kurangkan facebook, kurangkan bermain, kurangkan menonton TV, kurangkan tidur dan buat study group. Saya berpuas hati dalam jawapan mereka kerana tiada pelajar yang meminta guru matapelajaran ditukarkan, kelas dicat baru, kipas tak cukup. Kesemua mereka mengakui kelemahan datang dari dalam diri mereka sendiri.

PENEGASAN YANG SAYA BUAT:

1- Saya hendak mereka faham bahawa diri mereka sahaja yang boleh mengubah nasib diri mereka, guru hanyalah sebagai pembimbing, penunjuk ajar atau fasilitator. Guru cemerlang Jusa C (Tn. Haji Zainal bin Sudin) juga tidak dapat memastikan kejayaan anak muridnya jika pelajar itu sendiri tidak memberikan usaha yang bersungguh-sungguh.

2- Saya juga hendak mereka tahu bahawa di dalam Al-Quran juga ada menyebutkan bahawa orang lain tidak boleh mengubah nasib mereka dan hanya diri mereka sendiri yang mampu melakukannya. Atau dalam Bahasa Inggeris menyebutkan 99.99 % is from the perspiration and only 0.01 % is the inspiration.

3- Jangan membuang masa dengan melakukan helah bela diri dengan mencari faktor penyebab yang lain seperti tak ada buku, mak tak beri galakan, cikgu murni tak pandai mengajar, kipas rosak. Semak kelemahan diri sendiri dan perbaiki kelemahan tersebut.

SAYA MENDOAKAN MEREKA SEDAR DAN SETERUSNYA BERJAYA MEMBUAT SESUATU PERUBAHAN YANG MENDATANGKAN KEBAIKAN KEPADA DIRI MEREKA SENDIRI, AMIN.


TERAPI HATI



Hati manusia ini ibarat sepohon pokok yang sentiasa memerlukan siraman air untuk terus hidup subur. Kalau rasa hati sudah mula kering dan layu, siramlah dengan zikrullah, siramlah dengan duduk di dalam majlis-majlis ilmu dan siramlah hati dengan sifat bersangka baik, mendoakan orang lain. Sambil itu siramlah hati dengan sifat pemurah dan mempermudahkan orang lain. Siramlah hati dengan air kesabaran dan keikhlasan. Semoga hati yang lembut basah yang sentiasa mengingat Allah akan terus hidup subur.


Friday, June 24, 2011

Organisasi Pembelajaran...

Keindahan fauna yang menakjubkan. Selain tertarik kepada gambar ikan ini saya juga tertarik kepada tajuk article "Learning organization.

The learning organization

Just what constitutes a ‘learning organization is a matter of some debate. We explore some of the themes that have emerged in the literature and the contributions of key thinkers like Donald Schon and Peter Senge. Is it anything more than rhetoric? Can it be realized?
contents: introduction · the learning society and the knowledge economy · the learning organization · systems theory and the learning organization · dialogue and the learning organization · some problems and issues · conclusion · further reading and references · links
associated pages: donald schön and the learning society · peter senge and the learning organization · dialogue · social capital

image: filing boxes in pyramid - Copyright © 2007 infed and its licensors. All rights reservedMany consultants and organizations have recognized the commercial significance of organizational learning – and the notion of the ‘learning organization’ has been a central orienting point in this. Writers have sought to identify templates, or ideal forms, ‘which real organizations could attempt to emulate’ (Easterby-Smith and Araujo 1999: 2). In this sense the learning organization is an ideal, ‘towards which organizations have to evolve in order to be able to respond to the various pressures [they face] (Finger and Brand 1999: 136). It is characterized by a recognition that ‘individual and collective learning are key’ (op. cit.).

Two important things result from this. First, while there has been a lot of talk about learning organizations it is very difficult to identify real-life examples. This might be because the vision is ‘too ideal’ or because it isn’t relevant to the requirements and dynamics of organizations. Second, the focus on creating a template and upon the need to present it in a form that is commercially attractive to the consultants and writers has led to a significant under-powering of the theoretical framework for the learning organization. Here there is a distinct contrast with the study of organizational learning.

Although theorists of learning organizations have often drawn on ideas from organizational learning, there has been little traffic in the reverse direction. Moreover, since the central concerns have been somewhat different, the two literatures have developed along divergent tracks. The literature on organizational learning has concentrated on the detached collection and analysis of the processes involved in individual and collective learning inside organizations; whereas the learning organizations literature has an action orientation, and is geared toward using specific diagnostic and evaluative methodological tools which can help to identify, promote and evaluate the quality of learning processes inside organizations. (Easterby-Smith and Araujo 1999: 2; see also Tsang 1997).

We could argue that organizational learning is the ‘activity and the process by which organizations eventually reach th[e] ideal of a learning organization’ (Finger and Brand 1999: 136).

On this page we examine the path-breaking work of Donald Schon on firms as learning systems and then go on to explore Peter Senge’s deeply influential treatment of the learning organization (and it’s focus on systemic thinking and dialogue). We finish with a brief exploration of the contribution of social capital to the functioning of organizations.
The learning society and the knowledge economy

The emergence of the idea of the ‘learning organization’ is wrapped up with notions such as ‘the learning society’. Perhaps the defining contribution here was made by Donald Schon. He provided a theoretical framework linking the experience of living in a situation of an increasing change with the need for learning.

The loss of the stable state means that our society and all of its institutions are in continuous processes of transformation. We cannot expect new stable states that will endure for our own lifetimes.

We must learn to understand, guide, influence and manage these transformations. We must make the capacity for undertaking them integral to ourselves and to our institutions.

We must, in other words, become adept at learning. We must become able not only to transform our institutions, in response to changing situations and requirements; we must invent and develop institutions which are ‘learning systems’, that is to say, systems capable of bringing about their own continuing transformation. (Schon 1973: 28)

One of Schon’s great innovations was to explore the extent to which companies, social movements and governments were learning systems – and how those systems could be enhanced. He suggests that the movement toward learning systems is, of necessity, ‘a groping and inductive process for which there is no adequate theoretical basis’ (ibid.: 57). The business firm, Donald Schon argued, was a striking example of a learning system. He charted how firms moved from being organized around products toward integration around ‘business systems’ (ibid.: 64). He made the case that many companies no longer have a stable base in the technologies of particular products or the systems build around them. Crucially Donald Schon then went on with Chris Argyris to develop a number of important concepts with regard to organizational learning. Of particular importance for later developments was their interest in feedback and single- and double-loop learning.

Subsequently, we have seen very significant changes in the nature and organization of production and services. Companies, organizations and governments have to operate in a global environment that has altered its character in significant ways.

Productivity and competitiveness are, by and large, a function of knowledge generation and information processing: firms and territories are organized in networks of production, management and distribution; the core economic activities are global – that is they have the capacity to work as a unit in real time, or chosen time, on a planetary scale. (Castells 2001: 52)

A failure to attend to the learning of groups and individuals in the organization spells disaster in this context. As Leadbeater (2000: 70) has argued, companies need to invest not just in new machinery to make production more efficient, but in the flow of know-how that will sustain their business. Organizations need to be good at knowledge generation, appropriation and exploitation.
The learning organization

It was in this context that Peter Senge (1990) began to explore ‘The art and practice of the learning organization’. Over 750,000 copies of The Fifth Discipline (1990) were sold in the decade following its publication – and it is probably this book that has been the most significant factor in popularising the notion of the learning organization. However, as Sandra Kerka remarked in 1995 ‘there is not… a consensus on the definition of a learning organization’. Indeed, little has changed since. Garvin (2000: 9) recently observed that a clear definition of the learning organization has proved to be elusive.
Exhibit 1: Three definitions of a learning organization

Learning organizations [are] organizations where people continually expand their capacity to create the results they truly desire, where new and expansive patterns of thinking are nurtured, where collective aspiration is set free, and where people are continually learning to see the whole together. (Senge 1990: 3)

The Learning Company is a vision of what might be possible. It is not brought about simply by training individuals; it can only happen as a result of learning at the whole organization level. A Learning Company is an organization that facilitates the learning of all its members and continuously transforms itself. (Pedler et. al. 1991: 1)

Learning organizations are characterized by total employee involvement in a process of collaboratively conducted, collectively accountable change directed towards shared values or principles. (Watkins and Marsick 1992: 118)

We can see much that is shared in these definitions – and some contrasts. To start with the last first: some writers (such as Pedler et. al.) appear to approach learning organizations as something that are initiated and developed by senior management – they involve a top-down, managerial imposed, vision (Hughes and Tight 1998: 183). This can be contrasted with more ‘bottom-up’ or democratic approaches such as that hinted at by Watkins and Marsick (1992; 1993). Some writers have looked to the learning company, but most have proceeded on the assumption that any type of organization can be a learning organization. A further crucial distinction has been reproduced from the use of theories from organizational learning. This is the distinction made between technical and social variants (Easterby-Smith and Araujo 1999: 8). The technical variant has looked to interventions based on measure such as the ‘learning curve’ (in which historical data on production costs is plotted against the cumulative output of a particular product) (op. cit.). There is a tendency in such approaches to focus on outcomes rather than the processes of learning. The social view of the learning organization looks to interaction and process – and it is this orientation that has come to dominate the popular literature.

According to Sandra Kerka (1995) most conceptualizations of the learning organizations seem to work on the assumption that ‘learning is valuable, continuous, and most effective when shared and that every experience is an opportunity to learn’ (Kerka 1995). The following characteristics appear in some form in the more popular conceptions. Learning organizations:

Provide continuous learning opportunities.

Use learning to reach their goals.

Link individual performance with organizational performance.

Foster inquiry and dialogue, making it safe for people to share openly and take risks.

Embrace creative tension as a source of energy and renewal.

Are continuously aware of and interact with their environment. (Kerka 1995)

As Kerka (1995) goes onto comment, the five disciplines that Peter Senge goes on to identify (personal mastery, mental models, shared vision, team learning and systems thinking) are the keys to achieving this sort of organization. Here, rather than focus too strongly on the five disciplines (these can be followed up in our review of Senge and the learning organization) we want to comment briefly on his use of systemic thinking and his interest in ‘dialogue’ (and the virtues it exhibits). These two elements in many respects mark out his contribution.
Systems theory and the learning organization

Systemic thinking is the conceptual cornerstone (‘The Fifth Discipline’) of Peter Senge’s approach. It is the discipline that integrates the others, fusing them into a coherent body of theory and practice (1990: 12). Systems theory’s ability to comprehend and address the whole, and to examine the interrelationship between the parts provides, for Peter Senge, both the incentive and the means to integrate the disciplines. Three things need noting here. First, systems theory looks to connections and to the whole. In this respect it allows people to look beyond the immediate context and to appreciate the impact of their actions upon others (and vice versa). To this extent it holds the possibility of achieving a more holistic understanding. Second, while the building blocks of systems theory are relatively simple, they can build into a rather more sophisticated model than are current in many organizations. Senge argues that one of the key problems with much that is written about, and done in the name of management, is that rather simplistic frameworks are applied to what are complex systems. When we add these two points together it is possible to move beyond a focus on the parts, to begin to see the whole, and to appreciate organization as a dynamic process. Thus, the argument runs, a better appreciation of systems will lead to more appropriate action. Third, systemic thinking, according to Senge, allows us to realize the significance of feedback mechanisms in organizations. He concludes:

The systems viewpoint is generally oriented toward the long-term view. That’s why delays and feedback loops are so important. In the short term, you can often ignore them; they’re inconsequential. They only come back to haunt you in the long term. (Senge1990: 92)

While other writers may lay stress on systems theory, in Senge's hands it sharpens the model - and does provide some integration of the 'disciplines' he identifies.
Dialogue and the learning organization

Peter Senge also places an emphasis on dialogue in organizations – especially with regard to the discipline of team learning. Dialogue (or conversation) as Gadamer has argued is is a process of two people understanding each other. As such it is inherently risky and involves questioning our beliefs and assumptions.

Thus it is a characteristic of every true conversation that each opens himself to the other person, truly accepts his point of view as worthy of consideration and gets inside the other to such an extent that he understands not a particular individual, but what he says. The thing that has to be grasped is the objective rightness or otherwise of his opinion, so that they can agree with each other on a subject. (Gadamer 1979: 347)

The concern is not to 'win the argument', but to advance understanding and human well being. Agreement cannot be imposed, but rests on common conviction (Habermas 1984: 285-287). As a social relationship it entails certain virtues and emotions.

It is easy to see why proponents of the learning organization would place a strong emphasis upon dialogue. As Peter Senge has argued, for example, team learning entails the capacity of members of a team to suspend assumptions and enter into a genuine “thinking together”’ (1990: 10). Dialogue is also necessary to other disciplines e.g. building a shared vision and developing mental models. However, there are significant risks in dialogue to the organization. One factor in the appeal of Senge's view of dialogue (which was based upon the work of David Bohm and associates) was the promise that it could increase and enrich corporate activity. It could do this, in part, through the exploration and questioning of ‘inherent, predetermined purposes and goals’ (Bohm et. al. 1991). There is a clear parallel here with Argyris and Schön’s work on double-loop learning, but interestingly one of Bohm's associates has subsequently suggested that their view was too optimistic: ‘dialogue is very subversive’ (Factor 1994).
Some problems and issues

In our discussion of Senge and the learning organization we point to some particular problems associated with his conceptualization. These include a failure to fully appreciate and incorporate the imperatives that animate modern organizations; the relative sophistication of the thinking he requires of managers (and whether many in practice they are up to it); and questions around his treatment of organizational politics. It is certainly difficult to find real-life examples of learning organizations (Kerka 1995). There has also been a lack of critical analysis of the theoretical framework.

Based on their study of attempts to reform the Swiss Postal Service, Matthias Finger and Silvia Bűrgin Brand (1999) provide us with a useful listing of more important shortcomings of the learning organization concept. They conclude that it is not possible to transform a bureaucratic organization by learning initiatives alone. They believe that by referring to the notion of the learning organization it was possible to make change less threatening and more acceptable to participants. ‘However, individual and collective learning which has undoubtedly taken place has not really been connected to organizational change and transformation’ (ibid.: 146). Part of the issue, they suggest, is to do with the concept of the learning organization itself. They argue the following points. The concept of the learning organization:

Focuses mainly on the cultural dimension, and does not adequately take into account the other dimensions of an organization. To transform an organization it is necessary to attend to structures and the organization of work as well as the culture and processes. ‘Focussing exclusively on training activities in order to foster learning… favours this purely cultural bias’ (ibid.: 146).

Favours individual and collective learning processes at all levels of the organization, but does not connect them properly to the organization’s strategic objectives. Popular models of organizational learning (such as Dixon 1994) assume such a link. It is, therefore, imperative, ‘that the link between individual and collective learning and the organization’s strategic objectives is made’ (ibid.: 147). This shortcoming, Finger and Brand argue, makes a case for some form of measurement of organizational learning – so that it is possible to assess the extent to which such learning contributes or not towards strategic objectives.

Remains rather vague. The exact functions of organizational learning need to be more clearly defined.

In our view, organizational learning is just a means in order to achieve strategic objectives. But creating a learning organization is also a goal, since the ability permanently and collectively to learn is a necessary precondition for thriving in the new context. Therefore, the capacity of an organization to learn, that is, to function like a learning organization, needs to be made more concrete and institutionalized, so that the management of such learning can be made more effective. (ibid.: 147)

Finally, Finger and Brand conclude, that there is a need to develop ‘a true management system of an organization’s evolving learning capacity’ (op. cit.). This, they suggest, can be achieved through defining indicators of learning (individual and collective) and by connecting them to other indicators.
Conclusion

It could be argued that the notion of the learning organization provides managers and others with a picture of how things could be within an organization. Along the way, writers like Peter Senge introduce a number of interesting dimensions that could be personally developmental, and that could increase organizational effectiveness – especially where the enterprise is firmly rooted in the ‘knowledge economy. However, as we have seen, there are a number of shortcomings to the model – it is theoretically underpowered and there is some question as to whether the vision can be realized within the sorts of dynamics that exist within and between organizations in a globalized capitalist economy. It might well be that ‘the concept is being oversold as a near-universal remedy for a wide variety of organizational problems’ (Kuchinke 1995 quoted in Kerka 1995).

There have been various attempts by writers to move ‘beyond’ the learning organization. (The cynics among us might conclude that there is a great deal of money in it for the writers who can popularise the next ‘big thing’ in management and organizational development). Thus, we find guides and texts on ‘the developing organization’ (Gilley and Maybunich 2000), ‘the accelerating organization (Maira and Scott-Morgan 1996), and ‘the ever-changing organization’ (Pieters and Young 1999). Peter Senge, with various associates, has continued to produce workbooks and extensions of his analysis to particular fields such as schooling (1994; 1999; 2000).

In one of the more interesting developments there has been an attempt to take the already substantial literature on trust in organizations (Edmondson and Moingeon 1999: 173) and to link it to developments in thinking around social capital (especially via the work of political theorists like Robert Putnam) (see Cohen and Prusak 2001). We could also link this with discussions within informal education and lifelong learning concerning the educative power of organizations and groups (and hence the link to organizational learning) (see the material on association elsewhere on these pages). Here the argument is that social capital makes an organization more than a collection of individuals. (Social capital can be seen as consisting of ‘the stock of active connections among people: the trust, mutual understanding, and shared values and behaviours that bind the members of human networks and communities and make cooperative action possible’, Cohen and Prusak 2001: 4). Social capital draws people into groups.

This kind of connection supports collaboration, commitment, ready access to knowledge and talent, and coherent organizational behaviour. This description of social capital suggests appropriate organizational investments – namely, giving people space and time to connect, demonstrating trust, effectively communicating aims and beliefs, and offering equitable opportunities and rewards that invite genuine participation, not mere presence. (Cohen and Prusak 2001: 4)

In this formulation we can see many of the themes that run through the approach to the learning organization that writers like Watkins and Marsick (1993) take. The significant thing about the use of the notion of social capital is the extent to which it then becomes possible to tap into some interesting research methodologies and some helpful theoretical frameworks.

Quite where we go from here is a matter for some debate. It could be that the notion of the ‘learning organization’ has had its ‘fifteen minutes of fame’. However, there does seem to be life in the notion yet. It offers an alternative to a more technicist framework, and holds within it a number of important possibilities for organizations seeking to sustain themselves and to grow.
Further reading and references

Easterby-Smith, M., Burgoyne, J. and Araujo, L. (eds.) (1999) Organizational Learning and the Learning Organization, London: Sage. 247 + viii pages. A collection with a good overview and some very helpful individual papers. The opening section provides reviews and critiques, the second, a series of evaluations of practice.

Schön, D. A. (1973) Beyond the Stable State. Public and private learning in a changing society, Harmondsworth: Penguin. 236 pages. A very influential book (following Schön’s 1970 Reith Lectures) arguing that ‘change’ is a fundamental feature of modern life and that it is necessary to develop social systems that can learn and adapt. Schön develops many of the themes that were to be such a significant part of his collaboration with Chris Argyris and his exploration of reflective practice.

Senge, P. M. (1990) The Fifth Discipline. The art and practice of the learning organization, London: Random House. 424 + viii pages. A seminal and highly readable book in which Senge sets out the five ‘competent technologies’ that build and sustain learning organizations. His emphasis on systems thinking as the fifth, and cornerstone discipline allows him to develop a more holistic appreciation of organization (and the lives of people associated with them).
References

Argyris, C., & Schön, D. (1978) Organisational learning: A theory of action perspective, Reading, Mass: Addison Wesley.

Argyris, C. and Schön, D. (1996) Organisational learning II: Theory, method and practice, Reading, Mass: Addison Wesley.

Bohm, D., Factor, D. and Garrett, P. (1991) ‘Dialogue – a proposal’, the informal education archives.

Bolman, L. G. and Deal, T. E. (1997) Reframing Organizations. Artistry, choice and leadership 2e, San Francisco: Jossey-Bass. 450 pages.

Castells, M. (2001) ‘Information technology and global capitalism’ in W. Hutton and A. Giddens (eds.) On the Edge. Living with global capitalism, London: Vintage.

Cohen, D. and Prusak, L. (2001) In Good Company. How social capital makes organizations work, Boston: Harvard Business School Press.

Dixon, N. (1994) The Organizational Learning Cycle. How we can learn collectively, London: McGraw-Hill.

Easterby-Smith, M. and Araujo, L. ‘Current debates and opportunities’ in M. Easterby-Smith, L. Araujo and J. Burgoyne (eds.) Organizational Learning and the Learning Organization, London: Sage.

Edmondson, A. and Moingeon, B. (1999) ‘Learning, trust and organizational change’ in M. Easterby-Smith, L. Araujo and J. Burgoyne (eds.) Organizational Learning and the Learning Organization, London: Sage.

Factor, D. (1994) On Facilitation and Purpose, http://www.muc.de/~heuvel/dialogue/facilitation_purpose.html

Finger, M. and Brand, S. B. (1999) ‘The concept of the “learning organization” applied to the transformation of the public sector’ in M. Easterby-Smith, L. Araujo and J. Burgoyne (eds.) Organizational Learning and the Learning Organization, London: Sage.

Gadamer, H-G. (1979) Truth and Method, London: Sheed and Ward.

Garvin, D. A. (2000) Learning in Action. A guide to putting the learning organization to work, Boston, Mass.: Harvard Business School Press.

Gilley, J. W. and Maybunich, A. (2000) Beyond the Learning Organization. Creating a culture of continuous growth and development through state-of-the-art human resource practices, Cambridge, Mass.: Perseus Books.

Habermas, J. (1984) The Theory of Communicative Action Volume 1, Cambridge: Polity Press.

Hayes, R. H., Wheelwright, S. and Clark, K. B. (1988) Dynamic Manufacturing: Creating the learning organization, New York: Free Press. 429 pages.

Hughes, C. and Tight, M. (1998) The myth of the learning society’ in S. Ranson (ed.) Inside the Learning Society, London: Cassell.

Kerka, S. (1995) ‘The learning organization: myths and realities’ Eric Clearinghouse, http://www.cete.org/acve/docgen.asp?tbl=archive&ID=A028.

Leadbeater, C, (2000) Living on Thin Air, London: Penguin.

Malhotra, Y. (1996) ’Organizational Learning and Learning Organizations: An Overview’ http://www.brint.com/papers/orglrng.htm

Maira, A. and Scott-Morgan, P. B. (1996) The Accelerating Organization: Embracing the human face of change, McGraw-Hill.

Marquandt, M. and Reynolds, A. (1993) The Global Learning Organization, Irwin Professional Publishing.

Marquardt, M. J. (1996) Building the Learning Organization, New York: McGraw-Hill.

Van Maurik, J. (2001) Writers on Leadership, London: Penguin.

Pedler, M., Burgoyne, J. and Boydell, T. (1991, 1996) The Learning Company. A strategy for sustainable development, London: McGraw-Hill.

Pieters, G. W. and Young, D. W. (1999) The Ever-Changing Organization: Creating the capacity for continuous change, learning and improvement, St Lucie.

Senge, P. et. al. (1994) The Fifth Discipline Fieldbook: Strategies and Tools for Building a Learning Organization

Senge, P., Kleiner, A., Roberts, C., Ross, R., Roth, G. and Smith, B. (1999) The Dance of Change: The Challenges of Sustaining Momentum in Learning Organizations, New York: Doubleday/Currency).

Senge, P., Cambron-McCabe, N. Lucas, T., Smith, B., Dutton, J. and Kleiner, A. (2000) Schools That Learn. A Fifth Discipline Fieldbook for Educators, Parents, and Everyone Who Cares About Education, New York: Doubleday/Currency

Sugarman, B. (1996) ‘Learning, Working, Managing, Sharing: The New Paradigm of the "Learning Organization"’, Lesley College, http://www.lesley.edu/journals/jppp/2/sugarman.html

Sugarman, B. (1996) ‘The learning organization and organizational learning: New Roles for Workers, Managers, Trainers and Consultants’, Lesley College, http://www.lesley.edu/faculty/sugarman/loandtd.htm

Tsang, E. (1997) ‘Organizational learning and the learning organization: a dichotomy between descriptive and prescriptive research’, Human Relations, 50(1): 57-70.

Watkins, K. and Marsick, V. (eds.) (1993) Sculpting the Learning Organization. Lessons in the art and science of systematic change, San Fransisco: Jossey-Bass.

Watkins, K. and Marsick, V. (1992) ‘Building the learning organization: a new role for human resource developers’, Studies in Continuing Education 14(2): 115-29.
Links

Analyze an organization’s learning climate – set of tools concerning cultural aspects of organizational development.

The Business Researcher's Interests: Organizational Learning & Knowledge Management - Lots of links.

Index of links to learning organization websites: some ideas for getting started in learning about learning organizations.

Learning Org -- A Discussion of Learning Organizations. Contains current messages and archives of the Learning-org mailing list.

Learning organization profile – checklist produced by ASTD (American Society For Training and Development)

The Learning Organizations Homepage: articles on the nature of the learning organization plus articles and links.

The Learning Organization: journal.

The Learning Organization: Transformational Change: article

Organizational fitness Website

Organizational Learning and Learning Organizations: An Overview Excellent collection of links and papers @ Brint.comAn overview of key concepts related to Organizational Learning and Learning Organizations covering questions such as: What is Organizational Learning? What is a Learning Organization? What is Adaptive Learning vs. Generative Learning? What's the Managers' Role in the Learning Organization? What's the Relationship between Strategy and Organizational Learning? What is the Role of Information Systems in the Learning Organization? Does Information Technology Impose Any Constraints on Organizational Learning?

QuaSyLaTic Model / Thinking - Learning Organizations inspired homepage

The Society for Organizational Learning

Stanford Learning Organization Web (SLOW): The Stanford Learning Organization Web (SLOW) is an informal network of Stanford researchers, staff, and students along with colleagues and friends from the corporate world interested in the nature and development of learning organizations.

To cite this page: Smith, M. K. (2001) 'The learning organization', the encyclopedia of informal education, http://www.infed.org/biblio/learning-organization.htm.

© Mark K. Smith 2001.
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