Membaca kembali puisi “Pemuda dan Gadis Tionghua” yang ditulis oleh
Sasterawan Negara Datuk Usman Awang pada 1961 jelas menunjukkan
pemikiran sosial golongan sasterawan dan karyawan untuk mewujudkan
perpaduan dalam kalangan rakyat pelbagai kaum di negara ini. Ketika
negara baru empat tahun mencapai kemerdekaan, api perkauman sudah terasa
apabila masing-masing mahu memiliki negara ini.
Antara petikannya berbunyi:
“Lihatlah makam nenek moyang sebagai sejarah terpahat
Darahnya dalam darahmu segar di kulit kuning langsat
Esok, ketika tahun baru akan kukirimkan sebuah angpau
Dalamnya sebuah cinta dari jantung tanah dan pulau.”
Puisi ini memperlihatkan sikap terbuka Usman Awang terhadap bukan
Melayu asalkan mereka menganggap negara ini satu-satunya nusa tercinta
mereka. Nampaknya puisi ini terus sesuai dengan pergolakan sosial dan
politik sepanjang zaman. Ketika perpaduan kaum begitu rapuh, puisi
“Pemuda dan Gadis Tionghua” elok dibaca semula dan difahami.
Menyeru perpaduan adalah melampaui slogan. Semangat perpaduan mesti
disuburkan dari dalam diri setiap warga. Slogan hanya bersifat sementara
dan terlalu luaran. Tetapi menerusi karya-karya sastera yang menjurus
kepada perpaduan, rakyat akan terasuk oleh pemikiran sasterawannya.
Sekalipun bukan tokoh politik, agenda perpaduan Usman Awang
diperlihatkan juga menerusi penganjuran Malam Puisi Pelbagai Kaum yang
menghimpunkan penyair daripada pelbagai kaum.
Pada acara yang diadakan pada 1984, antara ucapan beliau ialah:
“Musuh kita bukan Melayu dan juga bukan Cina. Musuh utama kita adalah kemiskinan.”
Usman Awang cuba menyedarkan bahawa kemiskinanlah yang membuatkan
antara kaum saling berprasangka antara satu dengan yang lain. Sastera
telah dimanfaatkan dengan sebaik-baiknya untuk memupuk kesedaran
terhadap hakikat sosial di negara yang dihuni oleh pelbagai kaum ini.
Perjuangan beliau dalam sastera ialah menyuarakan kedamaian tanpa
mengira kaum dan agama. Kemerdekaan adalah hasil perjuangan Melayu,
tidak kira di bidang politik atau wira yang mengangkat senjata menentang
penjajah.
Wira Melayu yang mengangkat senjata menentang penjajah sudah tercatat
dalam sejarah, begitu juga perjuangan politik Melayu hingga negara
mencapai kemerdekaan. Tetapi selepas merdeka, Melayu tidak meminggirkan
kaum-kaum lain yang datang dari luar lingkungan Nusantara. Itulah juga
maksud puisi “Pemuda dan Gadis Tionghua”.
Kerana itu juga tidak hairanlah kalau Usman Awang juga menjadi
penganjur deklamasi puisi Malam Merpati Putih yang melibatkan semua
parti politik termasuk pemimpin DAP pada akhir tahun 1980-an. Beliau
berusaha untuk menyeberangi sempadan pemikiran politik kaum yang sempit
kepada agenda perpaduan yang besar. Beliau tidak memikirkan keuntungan
politik sebab beliau bukan orang politik.
Tidak kira bangsa atau agama. Kita akan lebih memahami antara satu
sama lain jika kita buang sifat sangka buruk. Seperti petikan puisi
“Pemuda dan Gadis Tionghua” karya Usman Awang:
“Bukankah kecurigaan telah terbunuh ketika kita bersapa?”
The Professor has long been one of my favourite. I frequented his blog for his current update, I searched in Youtube for his talks, so the minute I get to know from Ahmad Huzaifah, the CEO of One Heart Creative Solution, that they are organising a talk by Tariq Ramadan – I immediately bought 2 tickets. Our ticket numbers are 002 and 003 and the sister at the registration table said we must be one of his biggest fans to miss the first spot only by one number. I never really thought about it that way – but she is not wrong!
The title for the talk is ‘In the footsteps of the Prophet: How Muslims should contribute to the world.’
Prof Tariq Ramadan, in my humble opinion, is one of the few people that is gifted by God with a very sharp intellect and very keen spiritual insights. This made his talks always so intellectually stimulating and yet is still able to reach into your heart’s core. I also found him very passionate and generous in pouring out the knowledge to his audience that we can’t help but being captivated by his energy from beginning till the end of the talk.
Below are some of the gems that I picked out from him and interpreted and digested by my own understanding:
1) Nation of the Prophet Muhammad (pbuh) are called the ‘best nation’ conditional on our action of 1) asking towards good and 2) preventing against evil. Only then God announced and approved that we are the people that have faith in Him. Therefore, it’s our action that determines our faith.
2) “our relationship with God is a love story..” I really like this quote by him. He talked about how our spiritual journey towards God is filled with love and mercy from Almighty. Like all love story, there must be struggles and this struggle that differentiates between a hypocrite and a true believer. A hypocrite will say one thing and do a complete different thing and will not feel any concern – but a true believer will always struggle to be consistent in his words and actions and to stay true on the right path.
3) Change our perception. He talked about how the early surahs are all very short but very deep in its meaning. These surahs are normally talking about nature. It’s purpose is to call the Prophet Muhammad (pbuh) to change how he looked at nature and the ordinary things. Nature, ordinary things, when looked at from the inner eye, or the spiritual eye – will all have very significant meanings to us. It will all connect us back to God. Nature is a gift to us and we must take care of it
4) How the Prophet Muhammad (pbuh) changed the perception of the Arab culture at that time by his behaviour. From a pagan culture of abusing and degrading women, he showed that women, by the example of his wife Khadija – is actually the supporter, somebody that he relied on and seek counsel. He showed gentleness and vulnerability as human when he seek Khadija to console him after he came back the first time from receiving the revelation. When the pagans at the time were burying the child alive, he always demonstrated the most loving and caring behaviour towards children, especially when he gave his sermon while carrying his grandson.
5) How we are loved by the poor, is how we are loved by God.
6) Understanding with only the mind will lead to arrogance but understanding with the heart will lead to humility.
7) Story of the Iblis’s logic. Iblis is rationally right, but spiritually wrong. Due to only justifying things (the creation of Adam) from logical rational point of view, Iblis became arrogant and be doomed by God.
8) There are limits to our rationality. Be aware of that limits. ‘sami’na wa ata’na’.
9) Islam is not about doing what is the harshest, but doing what is right.
10) the Prophet demonstrates firmness and strictness in his worshipping action of God, but he also demonstrates flexibility and gentleness. He is firm when asking his followers to pray exactly like how he did it and yet always showing the rukhsah in worshipping activities (rukhsah for fasting during travelling).
11) 4 qualities that need to be inculcated in order to follow his footsteps: 1) confidence (because we are with God) When the Prophet was asked to ‘read’ the first time, he can’t. But when he is asked to ‘read in the name of God’ – he can do it. The lessons that if we rely on ourselves alone, nothing can be done. We must know and have confidence that when we do things for God, God is always with us.
2) trust
Our existing community now is not perfect, but must trust each other that we will know what to do when something is essentially wrong.
3) ambitious
We must have ambition to do more.
4) courage
We must have the courage to stand for truth and justice all the time. The mark of courage is when we can stand for justice in front of a tyrant.
12) 3 things to remember:
1) connection
We are all connected by one God and we all came from one humanity.
2) our role as vicegerent/khilafah
Nothing in this world is ever ours. Not our body, not the earth, nor our property. It will all be returned to God and we will asked how did we fulfil our role as the vicegerent of God on this world.
3) death
We will all one day die. Make dua that God will help us to remind us of this fact every day and every hour.
13) Education is very important to people. Emphasise on deeper meaning and not superficial ritual. Governments of the world must invest in education.
14) Creativity and culture. What are we doing for our own? Muslim youth will look for beauty/art/ entertainment in other places because its innate in us to seek beauty. We need to create our own art, music, architecture – beautiful things. The prophet loves beautiful things and always speaks beautifully. Create ethical art, ethical entertainment.
15) Celebrate this life, as we are also preparing for the Hereafter. In Islam, life in this world is not meant to be suffered. We must enjoy and celebrate life within the principle.
16) Ramadhan as training against consumerism. We must eat less in Ramadhan then how we normally eat. Don’t turn Ramadhan into an empty ritual.
17) Be loving and compassionate with ourself first. Start with ourself.
18) Be forgiving and spread forgiveness. We should first welcome question from people who are doing questionable things, before we judge them.
19) Be loving and compassionate with others. Tell other people that we love them, for God’s sake.
I’m afraid I can’t do justice to the many wonderful thoughts that was shared by Prof Tariq yesterday. I tried to be as accurate as possible to what is delivered by him, but of course, some of what he said will be missing from this note and also the nuances of how he said it. Please note that some of what is written here also comes from my own way of interpreting and my writing style. The ones I bold are the ones that really resonated with me. Well, actually most of what he said had really profound impact on me but it would be really futile to bold the whole thing!
I hope this will benefit those who can’t come yesterday, and to be able to share different point of understandings from those who came. To end this entry, I pray that God will bless Prof Tariq Ramadan with good health to keep on speaking and writing, may he will be blessed with barakah in every single thing that he did, and may God increase his iman and always keep him on the path of the Righteous, ameen.
"Anakku,
tatkala kau melihat mentari dan bulan, tanyalah pada dirimu, siapakah
yang menciptakan kedua-duanya? Ketika ayah membawamu memerhati ombak di
pantai dan melihat bintang di langit, kau kagumi akan indahnya ciptaan
itu. Dan kau meminta ayah melukisnya. Tetapi anakku, ayah tidak mampu
mencipta semua itu. Ada kuasa yang lebih kuat dan hebat yang menjadikan
semua itu. Tanyalah pada dirimu, siapa yang menciptakan alam ini? Siapa
yang menciptakan ayah dan kamu?
Tatkala kau bersendirian,
Tuhan itu rapat pada hatimu. Tuhanmu menyayangimu, melebihi sayang ayah
kepada kamu. Tanyakan pada dirimu, apakah aku lakukan kerana Tuhan yang
menyayangiku? Adakah aku tergamak melakukan perkara-perkara dibenci
Tuhan?
Anakku, andai kau lakukan kesalahan, ketahuilah, Tuhan
itu maha penyayang. Selagi kau berusaha untuk menjadi lebih baik, dan
melawan dirimu melakukan perkara yang dilarang oleh Tuhanmu, pada waktu
itulah kau sedang menuju ke arah keikhlasan.
Anakku, kalau
mereka mengatakan air mata yang mengalir itu adalah kelemahan,
perhatikan kata-kata ini, air mata yang mengalir kerana cintakan Tuhanmu
itu adalah tanda kekuatan imanmu. Tanda hatimu dekat dengan cinta pada
Tuhanmu.
Anakku, sesungguhnya ayah menyayangimu, seperti
Ibrahim menyayangi Ismail, diuji perasaannya, dengan taklifan yang tidak
tertanggung pada fitrah seorang bapa.
Anakku, moga dirimu menjadi manusia yang bermanfaat untuk manusia dan alam seluruhnya."
Tariq Ramadhan
(Rethinking Islamic Reform)
Venue : Hotel Renaissance
Date : 14th July 2012
-Psychological attitude - way you look others - we are diversified - Surah al-Maidah, 48
-Often Muslim- competition of power, not good deed
1) Concept of reform
-all the mujaddidun came back to text - Jumud and taqlid - Nowadays, we
have muqallid mujaddid, they are repeating the reformer, imitating
their ways without considering the context - need to take the text seriously
2) "Reform" from Christianity? -It is the concept of Islah -come back to sound state- Innama nahnu muslihun
-Double alienation- You think about yourself through other eyes, in
fact you are ignorance of yourself- International Intellectual Disease-
We don't read- We neglect the history- Shariah not only Islamic law but
also include other aspects of life- law and legislation is important,
but the philosophy behind it is very important- we not change the Quran
and Sunnah, but reforming Muslim mind- The problem is the readers and
the implementation, not the text itself- Respect your mind through
critical thinking, dialogue, be serious in knowledge, read book
3) Genuine Authentic Sufism
-Spiritual aspect -the concept of Ummatan Wasato and Khairu Ummah-
Hadith "Spread Salam"- We are the agent of peace- Jurisprudence= catch
up the reality, in fact, it is to change ourselves to be better- Iqra'-
Read- Ya Muqallibal Qulub- Reform your heart- Spiritual reform-
principle of ethics- If you obsessed with law, we will think to catch up
with reality- But if we are looking by spiritual perspective, we will
look at to transform the world better (Obsessed with law means you are trying to focus on ruling rather than the philosophy behind the ruling)- Adding Islam word in every field,
eg; Islamic Finance, Islamic Sociology- This is adapting, not
reforming- Think about the philosophy of law- Sometimes, we used the
maqasid syariah to change from hajiyyat to dharuriyat, because we are
adapting, not reforming- Psychological- we are very quick to assess our
leader but not reassess ourselves- We are between ignorance of majority
and out of touch scholar
Salafist is the noble word- but Media
has manipulated it same as the word jihad- law without understanding
means implementing the law without thinking about the objective - the
principle in maqasid syariah is wide - need creativity to understand in
contextual framework- need to shift the authority; who speaks for Muslim- need to balance between the professional stream and religious
stream- need to criticize, not only the authority of scholar but need to
blame yourself for becoming the passive, don't want to change
What will we propose?- Economic model, we need to go beyond that- What
is our response regarding to global warming? -principle of good
governance is courageous of citizen- Questioning the methodology and
authority- liberate our mind and intellectual
Humanity- listen
to what people say- take from other civilization- discuss and listen-
ambitious= you can't do it alone, but you could try- tawakkal- power of
rationality also limit the rationality but limiting the rationality
doesn't mean you cannot question rationality
Homosexual- I
respect who you are but I don't agree with you as it is against my
philosophy of belief- In the name of human right, you cannot force me to
accept your thought as it is against my philosophy of belief- If you
want to do, do it yourself- But you cannot force people to accept what
did you do.
At the end he mention:
"IF YOU WANT TO REFORM THE WORLD, BE SERIOUS ABOUT IT. READ BOOKS, NOT JUST LOOKING TO WHAT'S ON INTERNET OR 2-3 MINUTES TALK FROM YOUTUBE. READ BOOKS, GIVE FOOD TO YOUR THOUGHT & MIND, RESPECT YOUR INTELLECTUALITY.
VERSI BAHASA MELAYU
Faedah dari Rethinking Islamic Reform
1.Mujaddid yang melakukan kesalahan yang sama dan ikut 100 peratus apa
yang dilakukan gerakan Tajdid yang terdahulu tanpa fiqh waqi' adalah
mujaddid yang jumud dan bertaqlid.
2.Gerakan salafi yang
menyeru kepada kembali kepada al-Quran dan As-Sunnah mengikut kefahaman
Salaful Ummah pun gerakan Reform juga.
Tambah Dr Tariq : Bahkan Salafi itu lebih baik dan antara Syaratnya.
3.Gerakan Islahiyyat pun gerakan Reform
4. Literalis, Maqasidi pun ikut salafussoleh jugak.
Martin Luther King "I have a dream"-speech, August 28, 1963
I am happy to join with you today in what will go down in history
as the greatest demonstration for freedom in the history of our
nation.
Five score years ago, a great American, in whose symbolic
shadow we stand today, signed the Emancipation Proclamation. This
momentous decree came as a great beacon light of hope to millions
of Negro slaves who had been seared in the flames of withering
injustice. It came as a joyous daybreak to end the long night of
captivity.
But one hundred years later, the Negro still is not free. One hundred
years later, the life of the Negro is still sadly crippled by the
manacles of segregation
and the chains of discrimination. One hundred years later, the
Negro lives on a lonely island of poverty in the midst of a vast
ocean of material prosperity. One hundred years later, the Negro
is still languished in the corners of American society and finds
himself in exile in his own land. So we have come here today to
dramatize an shameful condition.
In a sense we've come to our nation's Capital to cash a check.
When the architects of our republic wrote the magnificent words
of the Constitution and the Declaration of Independence, they
were signing a promissory note to which every American was to
fall heir.
This note was a promise that all men, yes, black men as well as white men, would be
guaranteed the unalienable rights of life, liberty, and the
pursuit of happiness.
It is obvious today that America has defaulted on this promissory
note insofar as her citizens of color are concerned. Instead of
honoring this sacred obligation, America has given the Negro
people a bad check; a check which has come back marked
"insufficient funds."
But we refuse to believe that the
bank of justice is bankrupt. We refuse to believe that there are
insufficient funds in the great vaults of opportunity of this
nation. So we have come to cash this check- a check that will
give us upon demand the riches of freedom and the security of
justice.
We have also come to this hallowed spot to remind America of the
fierce urgency of now. This is no time to engage in the luxury of
cooling off or to take the tranquilizing drug of gradualism.
Now is the time to make real the promises of democracy.
Now is the time to rise from the dark and desolate valley of segregation to
the sunlit path of racial justice. Now is the time to
lift our nation from the quicksands of racial injustice to the
solid rock of brotherhood. Now is the time to make justice a reality for all of God's children.
It would be fatal for the nation to overlook the urgency of the
moment. This sweltering summer of the Negro's legitimate discontent will not
pass until there is an invigorating autumn of freedom and
equality. Nineteen sixty-three is not an end, but a beginning.
Those who hope that the Negro needed to blow off steam and will
now be content will have a rude awakening if the nation returns
to business as usual. There will be neither rest nor tranquility
in America until the Negro is granted his citizenship rights. The
whirlwinds of revolt will continue to shake the foundations of our
nation until the bright day of justice emerges.
But there is something that I must say to my people who stand on
the warm threshold which leads into the palace of justice. In the
process of gaining our rightful place we must not be guilty of
wrongful deeds. Let us not seek to satisfy our thirst for freedom
by drinking from the cup of bitterness and hatred. We must
forever conduct our struggle on the high plane of dignity and
discipline. We must not allow our creative protest to degenerate
into physical violence. Again and again we must rise to the
majestic heights of meeting physical force with soul force.
The marvelous new militancy which has engulfed the Negro
community must not lead us to a distrust of all white people, for
many of our white brothers, as evidenced by their presence here
today, have come to realize that their destiny is tied up with
our destiny. And they have come to realize that their freedom is inextricably bound to our
freedom. We cannot walk alone.
And as we walk, we must make the pledge that we shall march
ahead. We cannot turn back. There are those who are asking the
devotees of civil rights, "When will you be satisfied?"
We can never be satisfied as long as the Negro is the victim of
the unspeakable horrors of police brutality.
We can never be satisfied as long as our bodies, heavy with the
fatigue of travel, cannot gain lodging in the motels of the
highways and the hotels of the cities.
We cannot be satisfied as long as the Negro's basic mobility is
from a smaller ghetto to a larger one.
We can never be satisfied as long as our chlidren are stripped
of their selfhood and robbed of their dignity by signs stating "for
whites only."
We cannot be satisfied as long as a Negro in Mississippi
cannot vote and a Negro in New York believes he has nothing for
which to vote.
No, no, we are not satisfied, and we will not be satisfied until
justice rolls down like waters and righteousness like a mighty
stream.
I am not unmindful that some of you have come here out of great
trials and tribulations. Some of you have come fresh from narrow
jail cells. Some of you have come from areas where your quest for
freedom left you battered by the storms of persecution and
staggered by the winds of police brutality. You have been the
veterans of creative suffering. Continue to work with the faith
that unearned suffering is redemptive.
Go back to Mississippi, go back to Alabama, go back to South
Carolina, go back to Georgia, go back to Louisiana, go back to
the slums and ghettos of our northern cities, knowing that
somehow this situation can and will be changed. Let us not wallow
in the valley of despair.
I say to you today, my friends, so even though we face the difficulties of today and tomorrow, I still have a dream. It is a
dream deeply rooted in the American dream.
I have a dream that one day this nation will rise up and live out
the true meaning of its creed: "We hold these truths to be
self-evident; that all men are created equal."
I have a dream that one day on the red hills of Georgia the sons
of former slaves and the sons of former slave owners will be able
to sit down together at the table of brotherhood.
I have a dream that one day even the state of Mississippi, a
state sweltering with the heat of injustice, sweltering with the heat of
oppression, will be transformed into an oasis of freedom and
justice.
I have a dream that my four little children will one day live in
a nation where they will not be judged by the color of their skin
but by the content of their character.
I have a dream today.
I have a dream that one day down in Alabama, with its vicious
racists, with its governor having his lips dripping with the words of
interposition and nullification, that one day right down in Alabama
little black boys and black girls will be able to
join hands with little white boys and white girls as sisters and
brothers.
I have a dream today.
I have a dream that one day every valley shall be exhalted, every
hill and mountain shall be made low, the rough places will be
made plain, and the crooked places will be made straight, and the
glory of the Lord shall be revealed, and all flesh shall see it
together.
This is our hope. This is the faith that I will go back to the
South with. With this faith we will be able to hew out of the mountain
of despair a stone of hope. With this faith we will be able to
transform the jangling discords of our nation into a beautiful
symphony of brotherhood.
With this faith we will be able to work together, to pray
together, to struggle together, to go to jail together, to stand
up for freedom together, knowing that we will be free one day.
This will be the day when all of God's children will be able to
sing with new meaning, "My country 'tis of thee, sweet land
of liberty, of thee I sing. Land where my fathers died, land of
the Pilgrims' pride, from every mountainside, let freedom
ring."
And if America is to be a great nation, this must become true. So
let freedom ring from the prodigious hilltops of New Hampshire.
Let freedom ring from the mighty mountains of New York. Let
freedom ring from the heightening Alleghenies of Pennsylvania.
Let freedom ring from the snow-capped Rockies of Colorado. Let
freedom ring from the curvaceous slopes of California. But not
only that; let freedom ring from the Stone Mountain of Georgia.
Let freedom ring from Lookout Mountain of Tennessee.
Let freedom ring from every hill and molehill of Mississippi.
From every mountainside, let freedom ring.
And when this happens, and when we allow freedom ring, when we let it ring from every village
and every hamlet, from every state and every city, we will be
able to speed up that day when all of God's children, black men
and white men, Jews and gentiles, Protestants and Catholics, will
be able to join hands and sing in the words of the old Negro
spiritual, "Free at last! Free at last! Thank God Almighty,
we are free at last!"
Sebahagian
masyarakat Islam bukan sahaja tidak boleh ditegur, bahkan mereka tidak
dapst menerima dan berani menentang hukum-hukum syarak. Benarlah kata
para ulama;
"Manusia adalah musuh kepada apa yang mereka
jahilkan, dan pendengki kepada apa yang mereka terhalang daripada
mendapatnya. Sesiapa yang jahil tentang kadar dirinya, pasti akan
mendedahkan keaibannya yang tersembunyi" (Diriwayatkan ole...h
Abu Nu'aim daripada Zun Jun al-Mishri rhm. Sila rujuk Kasyu al-Khafa'
Wa Muzil al-Ilbas oleh Ismail Bin Muhammad al-Ajluni, 2/326, no 2845)
Dan kata-kata ulama itu menepati mafhum firman Allah SWT;
"Bahkan mereka mendustakan (al-Quran) yang mereka tidak dapat meliputi ilmu pengetahuannya" (Surah Yunus 10:39)
Penyelesaian masalah kejahilan ini adalah dengan menyedarkan masyarakat
tentang kewajipan menuntut ilmu secara amnya serta menyampaikan ilmu
kepada masyarakat dan meningkatkan kefahaman mereka tentang Maqasid
Syariah...
BERKAITAN p/s Info daripada buku Maqasid Syariah - Cabaran
dan Penyelesaian dalam Merealisasikannya karangan Wan Mohd Nasir bin
Wan Abd Wahab terbitan Telaga Biru.
Awlawiyat
shaikh... Rajinkan diri belajar yang asas dulu, asas akidah Islam, asas
feqah ibadah, asas akhlak Islami, baru terjun kritikal diskusi entah
apa lagi semua itu...
Aku hanya mampu bersedih melihat
sahabat-sahabat ku tenggelam dengan diskusi kritikal, sedangkan lupa
kepada keutamaan sebagai seorang manusia awam, apakah yang patut
dipelajari pada peringkat begini?
Apakah kita sangka untuk
seorang awam terjun mendiskusi hadis ini sahih ke tidak lebih penting
daripada seorang awam berusaha belajar untuk menyempurnakan asas
akidahnya, dan feqh ibadahnya, dan menyempurnakan akhlak mengikut akhlak
nabi s.a.w?
Nasihat ustaz Nasaie kepada kami mudah sahaja,
beliau memetik kalam Shaikh Fawzan al-Fawzan yang menegur penuntut ilmu
yang sibuk nak mentelaah kitab-kitab besar. Shaikh berkata mereka dulu
memulakan mengaji dengan kitab-kitab kecil, lalu akhirnya kami menjadi
seperti sekarang. Kalian sibuk mahu mengaji kitab-kitab besar, tapi apa
hasilnya.
Jangan menuai sebelum tiba masanya. Buah yang disangka sudah masak, rupanya masih muda, dan sungguh masam rasanya.
قال الغزالي رحمه الله: "فاعلم أن من عرف الحق بالرجال حار في متاهات الضلال، فاعرف الحق تعرف أهله إن كنت سالكا طريق الحق وإن قنعت بالتقليد والنظر إلى ما اشتهر من درجات الفضل بين الناس، فلا تغفل الصحابة وعلو منصبهم" الاحياء
وقال ابن الجوزي رحمه الله: "اعلم أن المقلد على غير ثقة فيما قلد فيه وفي التقليد إبطال منفعة العقل لأنه إنما خلق للتأمل والتدبر، وقبيح بمن أعطي شمعة يستضيء بها أن يطفئها ويمشي في الظلمة!.
واعلم أن عموم أصحاب المذاهب يعظم في قلوبهم الشخص فيتبعون قوله من غير
تدبر لما قال وهذا عين الضلال، لأن النظر ينبغي أن يكون إلى القول لا إلى
القائل كما قال علي رضي الله عنه لحارث بن حوط وقد قال له: أتظن أن طلحة
والزبير كانا على باطل؟
فقال له: يا حارث! إنه ملبوس عليك إن الحق لا يعرف بالرجال اعرف الحق تعرف أهله" اهـ تلبيس إبليس
Kesimpulan: Sesungguhnya kebenaran tidak
boleh diukur melalui individu. Tahu kebenaran dan anda akan tahu
orangnya (orang yg berada dlm kebenaran)
Merindui Al-Marhum Dato' Ustaz Fadzil Mohd Noor, Ketua Pembangkang
(1999-2002), Presiden PAS (1989-2002) Ahli Parlimen Pendang, Kedah
(1999-2002), ADUN Anak Bukit, Kedah (1982-2002) ...dalam kenangan
