KHUTBAH JUMAAT 159 – 06 NOVEMBER 2009
UMMAH AND ME; THE MUTUAL OF RESPONSIBILITY AND CONCERN
Sidang Jumaat yang dirahmati Allah
Saya menjuruskan pesanan kepada diri sendiri, serta berpesan kepada sidang muslimin jumaat, dengan nasihat dan pesanan untuk bertaqwa kepada Allah. Have taqwa, as the sole purpose of creation as described by the Quran, which is to worship God and serve His cause, the cause of truth and justice, of love and mercy, of brotherhood and morality.
Sidang Jumaat yang dikasihi
Setiap umat Islam berkewajipan untuk memperlihatkan keindahan Islam nmenerusi kehidupannya. Aspek ini boleh diwakili menerusi kepelbagaian usaha dan kepakaran, samada ianya berunsur percakapan dan hujjah, perlakuan dan praktikaliti persembahan serta penentuan dan pelaksanaan proses menentu, menilai dan meletakkan hukuman. Kejelasan berkenaan sandaran kefahaman dan kesefahaman perlu diutamakan, kejituan justifikasi kesejahteraan dan kebaikan perlu melebihi kekeliruan dan kesukaran, juga keperluan keindahan pertimbangan kemaslahatan lebih besar dan bersifat jangka panjang daripada maslahat jangka pendek. Islam perlu dipertontonkan sebagai cara hidup yang meraikan kerencaman keperluan dan kemudahan manusia, bukan dengan melabel besarkan larangan dan kesempitan limitasi dalam isu-isu cabang kehidupan. Manusia perlu terus diberikan secara berterusan berkaitan gesaan, harapan, sikap positif dan keyakinan terhadap kasih sayang Allah. Dalam masa yang sama, manusia juga dalam beberapa perhentian langkah dalam hidupnya, turut perlu disuburkan hati dengan kegerunan terhadap kekuasaan Allah. Masyarakat mampu dibina atas paksi keseronokan mempersembahkan ibadah kepada Allah, apabila sentiasa ditupkan semangat bahawa Allah Maha Merahmati hambaNYA. Masyarakat mampu dibina atas paksi kesedaran dan keinsafan, bahkan secara kendiri dan tanpa pengawasan dan penilaian manusia lain, andai rasional larangan itu diketahui, difahami dan dihayati. Allah berbicara dalam surah al An’am ayat 104, ‘ (Katakanlah Wahai Muhammad) Sesungguhnya telah datang kepada kamu perspektif / keterangan-keterangan (dalil-dalil dan bukti) dari Tuhanmu, oleh itu sesiapa yang melihat (kebenaran itu serta menerimanya) maka faedahnya terpulang kepada dirinya sendiri, dan sesiapa yang buta matanya (dan enggan menerimanya) maka bahayalah yang akan tertimpa ke atas dirinya sendiri dan tiadalah aku (Muhammad) berkewajipan menjaga dan mengawasi kamu. Menerusi ayat ini, ungkapan perspektif dari Allah itu merujuk kepada kurniaan hati yang terang jelas dan akal fikiran yang segar dan matang, dalam menerima seruan, pandangan dan ajakan ke arah kebaikan. Rasulullah hanyalah penyampai mesej dan penjelas keterangan, tidak lebih dari itu. Kita selaku pewaris tugasan Rasulullah juga perlu menyampaikan dan bukan memasti tentukan, kita menghamparkan kepada umum gesaan Allah dan rahmatNYA, kita juga perlu menanamkan dalam hati dan akal manusia dengan kegerunan terhadap keesaan Allah dan balasanNYA, kerana apabila mesej baik disampaikan dan tidak dikuti dan ditanggap positif, ianya telah berada di luar kemampuan manusia dan terserahlah kepada Allah, bagi sesiapa yang berasa yakin untuk berhadapan denganNYA, menerusi modal persembahan hidup yang tidak menepati spesifikasi ajaran dan seruan yang disampaikan. Hati yang sejahtera dan fikiran yang harmoni pasti tersentuh dengan pernyataan Allah menerusi surah al A’raf ayat 8 dan 9, ‘ Dan timbangan amalan (persembahan manusia di dunia) pada hari itu (hari Kiamat) adalah benar. Maka sesiapa yang berat timbangan amalnya (iaitu kebaikan), maka mereka itulah orang-orang yang berjaya. Dan sesiapa yang ringan timbangan amalnya (kebaikan), maka mereka itulah orang-orang yang merugikan dirinya sendiri, dengan sebab mereka berlaku zalim terhadap ayat-ayat Allah (iaitu dengan meletakkannya pada bukan tempatnya). Ayat ini jelas memperuntukkan perhatian yang lebih terhadap amalan dan persembahan baik di dunia, tanpa menyentuh dan menyebut perlakuan buruk dan keji. Fokus utamanya ialah agar manusia mencari dan menerokai segala peluang berbuat baik, tidak terlalu dan hanya memikirkan hidup berorientasikan larangan dan ketidak bolehan melakukan itu dan ini. Manusia akan menjadi pasif pemikiran dan kreativitinya dan tumpul tindakannya, andai hanya diberikan fokus penilaian dan konsekuensi berorientasikan larangan dan keterhadan. Manusia akan menjalani kehidupan dengan tenang andai pemikiran dan tindakannya dikurniakan kebebasan berpandu dan panduan fokus kepada insentif bagi diri, masyarakat dan dunia Islam seluruhnya. Kerana itu dalam bermuamalah serta bersosial, Baginda Rasulullah diingatkan Allah untuk menyampaikan, dan tidak menentukan manusia. Penilaian mutlak itu milik Allah.
My dear muslims
Our task is to deliver, and not to determine, The relation between the individual and the society is not to be dictated by anybody who delivers, rather that anybody must deliver in a comprehensive way. People come and represent a multi dimensional perspectives. Nowadays, it is easy to find people who would go against your opinion than the other way round. But the focus is on the delivery system. I’m emphasizing on the important on preserving the strength and the unity of the ummah, therefore we are in the massive need to manage the intellectuality, as this will crucially define the best and most suitable way to channel knowledge, opinion and evaluation, to each and one of the community and society member. When the intellectual side is managed properly, the delivery will based on targeting the right aims, with the right style and the right way. The receiving side on the other hand, will be comprehended with guided thoughts, which catering not only their needs but their backgrounds and culture as well. Islamic thoughts for example, have to be administrated wisely, and must be delivered in a most suitable and wisdom way. This is where the relations between the individual and society are based. I humbly believe that justification and enforcement in this delivery and receiving system of Islamic knowledge, need to be transformed and strengthened. The people’s interest and their needs, the culture and preserving the authenticity of it, is another crucial factor. The individual and the society need to be engaged on the same platform of understanding. The role of the individual is complementary to the society and vice versa. Between the two there are social solidarity and mutual responsibility. The individual is responsible for the common consensus and understanding of his society. This responsibility is not only to the society but also to God. In this way the individual works with a sound social mindedness and genuine feeling of inescapable responsibility. It is his role to do the utmost for his society and contribute to its common interest. Be it academic, politic, and most of all, religious issues. On the other hand, the society is also responsible to God for the needs of the individual. When the individual is able, he is the contributor and society is the beneficiary. In return he is entitled to security and care, should he become disabled. In this case he is the beneficiary and society is the contributor. So duties and rights correspond harmoniously. Responsibility and concern are mutual. There is no state to dominate the individual and abrogate his personal entity. Likewise, there is no individual or class of individuals to exploit the society and corrupt the state. It is here that the roles of regulations, rules, and restrictions walk in. There is harmony with peace and mutual security. There is a constructive interaction between the individual and society. Islam makes faith and religion the basis of the entire human society and the mainspring for the network of its relationships. Commitment to Islam integrates man not only with God but also with the community of believers. Islamic community is a fraternity of faith. Islam is for all, and none of any muslims deserve to be down rated and small graded by human made regulations. The concern on security and safety must not be higher than the understanding and openness among the nation or ummah. Anyone who believes in the Islamic religion and ideology is an inalienable part of this nation, whatever his race, colour, language or place of birth. This principle of human organization is rational and ideological in nature and is capable of embracing the entire human race. This concept of an ideological community is not a mere moral precept. It has its social, political and legal dimensions. It produces a new infrastructure for human relations. Faith is the decisive force in this system. It gives birth to social institutions, from the family to the state. Dakwah is not an occupation to be undertaken by any professional group, neither is it a contingent or part-time activity nor one undertaken in reaction to Christian missions or communist movements. It is the responsibility of every Muslim, whether a ruler or ruled, a leader or follower, a scholar or student, a trader or farmer, wealthy or poor, a man or a woman, living in the East or the West, North or South. No one has a greater or lesser responsibility among those who undertake dakwah, and no one can postpone or evade this responsibility under any circumstances. In an Islamic society the individual cannot be indifferent. He is enjoined to play an active part in the establishment of sound social morals by way of inviting to the good and combating evil in any form with all lawful means at his disposal. He understands the society, and perform the delivery in a well manner of all aspects, in a way that please most of the people, if not all. It’s not easy to put into consideration of the background, personal interest and such, rather it’s a hard long way.
Barakallahu li walakum
Mohd Erfino Johari
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