Setiap orang bebas mengeluarkan pendapat selagi pandangannya itu itu berada dalam batas-batas umum yang dibenarkan Syarak. Barangkali inilah alasannya maka ramai sekali yang mengeluarkan pandangan tentang isu nama ALLAH yang dibenarkan oleh mahkamah digunakan oleh agama lain. Ada yang bersetuju dan ada yang tidak...lebih laju daripada mufti. Bukan sahaja orang Islam, bukan Islam pun agaknya keliru, pandangan ulama? mana satu yang betul. Sedangkan telah ada pandangan yang jelas, iaitu:
Muzakarah Jawatankuasa Fatwa Majlis Kebangsaan Bagi Hal Ehwal Ugama Islam Malaysia kali ke-82 yang bersidang pada 5 hingga 7 Mei 2008 telah memutuskan bahawa penggunaan kalimah Allah adalah khusus buat agama dan umat Islam sahaja.
Jika dalam soal ini pun kita bertelagah, apatah lagi dalam soal politik dan lain-lain.
Thursday, January 21, 2010
Wednesday, September 2, 2009
Renungan Ramadhan (The Amazing Quran)
The Amazing Quran By Dr. Gary Miller
Calling the Qur'an amazing is not something done only by Muslims, who have an appreciation for the book and who are pleased with it; it has been labeled amazing by non-Muslims as well. In fact, even people who hate Islam very much have still called it amazing
Introduction
One thing which surprises non-Muslims who are examining the book very closely is that the Qur'an does not appear to them to be what they expected. What they assume is that they have an old book which came fourteen centuries ago from the Arabian desert; and they expect that the book should look something like that - an old book from the desert. And then they find out that it does not resemble what they expected at all. Additionally, one of the first things that some people assume is that because it is an old book which comes from the desert, it should talk about the desert. Well the Qur'an does talk about the desert - some of its imagery describes the desert; but it also talks about the sea - what it's like to be in a storm on the sea.
Merchant Marine
Some years ago, the story came to us in Toronto about a man who was in the merchant marine and made his living on the sea. A Muslim gave him a translation of the Qur'an to read. The merchant marine knew nothing about the history of Islam but was interested in reading the Qur'an. When he finished reading it, he brought it back to the Muslim and asked, "This Muhammad, was he a sailor?" He was impressed at how accurately the Qur'an describes a storm on a sea. When he was told, "No as a matter of fact, Muhammad lived in the desert," that was enough for him. He embraced Islam on the spot.
He was so impressed with the Qur'an's description because he had been in a storm on the sea, and he knew that whoever had written that description had also been in a storm on the sea. The description of "a wave, over it a wave, over it clouds" (Surah Nur, 24:40) was not what someone imagining a storm on a sea to be like would have written; rather, it was written by someone who knew what a storm on the sea was like. This is one example of how the Qur'an is not tied to certain place and time. Certainly, the scientific ideas expressed in it also do not seem to originate from the desert fourteen centuries ago.
The Smallest Thing
Many centuries before the onset of Muhammad's prophethood, there was a well-known theory of atomism advanced by the Greek philosopher, Democritus. He and the people who came after him assumed that matter consists of tiny, indestructible, indivisible particles called atoms. The Arabs too, used to deal in the same concept; in fact, the Arabic word dharrah commonly referred to the smallest particle known to man. Now, modern science has discovered that this smallest unit of matter (i.e., the atom, which has all of the same properties as its element) can be split into its component parts. This is a new idea, a development of the last century; yet; interestingly enough, this information had already been documented in the Qur'an (Surah Saba', 34:3) which states:
"He [i.e., Allah] is aware of an atom's weight in the heavens and on the earth and even anything smaller than that..."
Undoubtedly, fourteen centuries ago that statement would have looked unusual, even to an Arab. For him, the dharrah was the smallest thing there was. Indeed, this is proof, that the Qur'an is not outdated.
Honey
Another example of what one might expect to find in an "old book" that touches upon the subject of health or medicine is outdated remedies or cures. Various historical sources state that the Prophet (s) gave some advice about health and hygiene, yet most of these pieces of advice are not contained in the Qur'an. At first glance, to the non-Muslims this appears to be a negligent omission. They cannot understand why Allah would not "include" such helpful information in the Qur'an. Some Muslims attempt to explain this absence with the following argument: "Although the Prophet's advice was sound and applicable to the time in which he lived, Allah, in His infinite wisdom, knew that there would come later medical and scientific advances which would make the Prophet's advice appear outdated. When later discoveries occurred, people might say that such information contradicted that which the Prophet (s) had given. Thus, since Allah would never allow any opportunity for the non-Muslims to claim that the Qur'an contradicts itself or the teachings of the Prophet (s), He only included in the Qur'an information and examples which could stand the test of time." However, when one examines the true realities of the Qur'an in terms of its existence as a divine revelation, the entire matter is quickly brought into its proper perspective, and the error in such argumentation becomes clear and understandable.
It must be understood that the Qur'an is a divine revelation, and as such, all information in it is of divine origin. Allah revealed the Qur'an from Himself. It is the words of Allah, which existed before creation, and thus nothing can be added, subtracted or altered. In essence, the Qur'an existed and was complete before the creation of Prophet Muhammad (s), so it could not possibly contain any of the Prophet's own words or advice. An inclusion of such information would clearly contradict the purpose for which the Qur'an exists, compromise its authority and render it inauthentic as a divine revelation.
Consequently, there was no "home remedies" in the Qur'an which one could claim to be outdated; nor does it contain any man's view about what is beneficial to health, what food is best to eat, or what will cure this or that disease. In fact, the Qur'an only mentions one item dealing with medical treatment, and it is not in dispute by anyone. It states that in honey there is healing. And certainly, I do not think that there is anyone who will argue with that!
Prophet Muhammad (S) and The Qur'an
If one assumes that the Qur'an is the product of a man's mind, then one would expect it to reflect some of what was going on in the mind of the man who "composed" it. In fact, certain encyclopedias and various books claim that the Qur'an was the product of hallucinations that Muhammad underwent. If these claims are true - if it indeed originated from some psychological problems in Muhammad's mind - then evidence of this would be apparent in the Qur'an. Is there such evidence? In order to determine whether or not there is, one must first identify what things would have been going on in his mind at that time and then search for these thoughts and reflections in the Qur'an.
It is common knowledge that Muhammad (s) had a very difficult life. All of his daughters died before him except one, and he had a wife of several years who was very dear and important to him, who not only proceeded him in death but died at a very critical period of his life. As a matter of fact, she must have been quite a woman because when the first revelation came to him, he ran home to her, afraid. Certainly, even today one would have a hard time trying to find an Arab who would tell you, "I was so afraid that I ran home to my wife." They just aren't that way. Yet Muhammad (s) felt comfortable enough with his wife to be able to do that. That's how influential and strong woman she was. Although these examples are only a few of the subjects that would have been on Muhammad's mind, they are sufficient in intensity to prove my point.
The Qur'an does not mention any of these things - not the death of his children, not the death of his beloved companion and wife, not his fear of the initial revelations, which he so beautifully shared with his wife - nothing; yet these topics must have hurt him, bothered him, and caused him pain and grief during periods of his life. Indeed, if the Qur'an was a product of his psychological reflections, then these subjects, as well as others, would be prevalent or at least mentioned throughout.
Scientific Approach to The Qur'an
A truly scientific approach to the Qur'an is possible because the Qur'an offers something that is not offered by other religious scriptures, in particular, and other religions, in general. It is what scientists demand. Today there are many people who have ideas and theories about how the universe works. These people are all over the place, but the scientific community does not even bother to listen to them. This is because within the last century the scientific community has demanded a test of falsification. They say, "If you have theory, do not bother us with it unless you bring with that theory a way for us to prove whether you are wrong or not."
Such a test was exactly why the scientific community listened to Einstein towards the beginning of the century. He came with a new theory and said, "I believe the universe works like this; and here are three ways to prove whether I am wrong!" So the scientific community subjected his theory to the tests, and within six years it passed all three. Of course, this does not prove that he was great, but it proves that he deserved to be listened to because he said, "This is my idea; and if you want to try to prove me wrong, do this or try that."
This is exactly what the Qur'an has - falsification tests. Some are old (in that they have already been proven true), and some still exist today. Basically it states, "If this book is not what it claims to be, then all you have to do is this or this or this to prove that it is false." Of course, in 1400 years no one has been able to do "This or this or this," and thus it is still considered true and authentic.
Falsification Test
I suggest to you that the next time you get into dispute with someone about Islam and he claims that he has the truth and that you are in darkness, you leave all other arguments at first and make this suggestion. Ask him, "Is there any falsification test in your religion? Is there anything in your religion that would prove you are wrong if I could prove to you that it exists - anything?" Well, I can promise right now that people will not have anything - no test, no proof, nothing! This is because they do not carry around the idea that they should not only present what they believe but should also offer others a chance to prove they're wrong. However, Islam does that.
A perfect example of how Islam provides man with a chance to verify it authenticity and "prove it wrong" occurs in the 4th chapter. And quiet honestly, I was very surprised when I first discovered this challenge. It states (Surah An-Nisa, 4:82):
"Do they not consider the Qur'an? Had it been from any other than Allah, they would surely have found therein much discrepancy."
This is a clear challenge to the non-Muslim. Basically, it invites him to find a mistake. As a matter of fact, the seriousness and difficulty of the challenge aside, the actual presentation of such a challenge in the first place is not even in human nature and is inconsistent with man's personality. One doesn't take an exam in school and after finishing the exam, write a note to the instructor at the end saying, "This exam is perfect. There are no mistakes in it. Find one if you can!" One just doesn't do that. The teacher would not sleep until he found a mistake! And yet this is the way the Qur'an approaches people.
Ask Those Who Have Knowledge
Another interesting attitude that exists in the Qur'an repeatedly deals with its advice to the reader. The Qur'an informs the reader about different facts and then gives the advice: "If you want to know more about this or that, or if you doubt what is said, then you should ask those who have knowledge." This too is a surprising attitude. It is not usual to have a book that comes from someone without training in geography, botany, biology, etc., who discusses these subjects and then advises the reader to ask men of knowledge if he doubts anything. Yet in every age there have been Muslims who have followed the advice of the Qur'an and made surprising discoveries. If one looks to the works of Muslim scientists of many centuries ago, one will find them full of quotations from the Qur'an. These works state that they did research in such a place, looking for something. And they affirm that the reason they looked in such and such a place was that the Qur'an pointed them in that direction.
For example, the Qur'an mentions man's origin and then tells the reader, "Research it!" It gives the reader a hint where to look and then states that one should find out more about it. This is the kind of thing that Muslims today largely seem to overlook - but not always, as illustrated in the following example.
Embryology
A few years ago, a group of men in Riyadh, Saudi Arabia collected all of the verses in the Qur'an which discuss embryology - the growth of the human being in the womb. They said, "Here is what the Qur'an says. Is it the truth?" In essence, they took the advice of the Qur'an: "Ask the men who know." They chose, as it happened, a non-Muslim who is a professor of embryology at the University of Toronto. His name is Keith Moore, and he is the author of textbooks on embryology - a world expert on the subject. They invited him to Riyadh and said, "This is what the Qur'an says about your subject. Is it true? What can you tell us?"
While he was in Riyadh, they gave him all the help that he needed in translation and all of the cooperation for which he asked. And he was so surprised at what he found that he changed his textbooks. In fact, in the second edition of one of his books, called Before We Are Born... in the section about the history of embryology, he included some material that was not in the first edition because of what he found in the Qur'an was ahead of its time and that those who believe in the Qur'an know what other people do not know.
I had the pleasure of interviewing Dr. Keith Moore for a television presentation, and we talked a great deal about this - it was illustrated by slides and so on. He mentioned that some of the things that the Qur'an states about the growth of the human being were not known until thirty years ago. In fact, he said that one item in particular - the Qur'an's description of the human being as a "leech-like clot" ('alaqah) at one stage (Surahs al-Hajj 22:5; al-Mu'minun 23:14; and Ghafir 40:67) - was new to him; but when he checked on it, he found that it was true, and so he added it to his book. He said, "I never thought of that before," and he went to the zoology department and asked for a picture of a leech. When he found that it looked just like the human embryo, he decided to include both pictures in one of his textbooks.
Although the aforementioned example of man researching information contained in the Qur'an deals with a non-Muslim, it is still valid because he is one of those who is knowledgeable in the subject being researched. Had some layman claimed that what the Qur'an says about embryology is true, then one would not necessarily have to accept his word. However, because of the high position, respect, and esteem man gives scholars, one naturally assumes that if they research a subject and arrive at a conclusion based on that research, then the conclusion is valid.
Skeptic's Reaction
Dr. Moore also wrote a book on clinical embryology, and when he presented this information in Toronto, it caused quite a stir throughout Canada. It was on the front pages of some of the newspapers across Canada, and some of the headlines were quite funny. For instance, one headline read: "SURPRISING THING FOUND IN ANCIENT PRAYER BOOK!" It seems obvious from this example that people do not clearly understand what it is all about. As a matter of fact, one newspaper reporter asked Professor Moore, "Don't you think that maybe the Arabs might have known about these things - the description of the embryo, its appearance and how it changes and grows? Maybe they were not scientists, maybe they did some crude dissections on their own - carved up people and examined these things." The professor immediately pointed out to him that he [i.e., the reporter] had missed a very important point - all of the slides of the embryo that had been shown and that had been projected in the film had come from pictures taken through a microscope. He said, "It does not matter if someone had tried to discover embryology fourteen centuries ago. They could not have seen it!"
All of the descriptions in the Qur'an of the appearance of the embryo are of the item when it is still too small to see with the eye; therefore, one needs a microscope to see it. Since such a device had only been around for little more than two hundred years, Dr. Moore taunted, "Maybe fourteen centuries ago someone secretly had a microscope and did this research, making no mistakes anywhere. Then he somehow taught Muhammad (s) and convinced him to put this information in his book. Then he destroyed his equipment and kept it a secret forever. Do you believe that? You really should not unless you bring some proof because it is such a ridiculous theory." In fact, when he was asked, "How do you explain this information in the Qur'an?" Dr. Moore's reply was, "It could only have been divinely revealed!"
Geology
One of Professor Moore's colleagues, Marshall Johnson, deals extensively with geology at the University of Toronto. He became very interested in the fact that the Qur'an's statements about embryology are accurate, and so he asked Muslims to collect everything contained in the Qur'an which deals with his speciality. Again people were very surprised at the findings. Since there are a vast number subjects discussed in the Qur'an, it would certainly require a large amount of time to exhaust each subject. It suffices for the purpose of this discussion to state that the Qur'an makes very clear and concise statements about various subjects while simultaneously advising the reader to verify the authenticity of these statements with research by scholars in those subjects. And as illustrated by the previous examples of embryology and geology, the Qur'an has clearly emerged authentic.
You Did Not Know This Before!
Undoubtedly, there is an attitude in the Qur'an which is not found anywhere else. It is interesting how when the Qur'an provides information, it often tells the reader, "You did not know this before." Indeed, there is no scripture that exists which makes that claim. All of the other ancient writings and scriptures that people have do give a lot of information, but they always state where the information came from.
For example, when the Bible discusses ancient history, it states that this king lived here, this one fought in a certain battle, another one had so may sons, etc. Yet it always stipulates that if you want more information, then you should read the book of so and so because that is where the information came from. In contrast to this concept, the Qur'an provides the reader with information and states that this information is something new. Of course, there always exists the advice to research the information provided and verify its authenticity. It is interesting that such a concept was never challenged by non-Muslims fourteen centuries ago. Indeed, the Makkans who hated the Muslims, and time and time again they heard such revelations claiming to bring new information; yet, they never spoke up and said, "This is not new. We know where Muhammad got this information. We learned this at school." They could never challenge its authenticity because it really was new!
In concurrence with the advice given in the Qur'an to research information (even if it is new), when 'Umar was caliph, he chose a group of men and sent them to find the wall of Dhul-Qarnayn. Before the Qur'anic revelation, the Arabs had never heard of such a wall, but because the Qur'an described it, they were able to discover it. As a matter of fact, it is now located in what is called Durbend in the Soviet Union.
Proof of Authenticity: An Approach
It must be stressed here that the Qur'an is accurate about many, many things, but accuracy does not necessarily mean that a book is a divine revelation. In fact, accuracy is only one of the criteria for divine revelations. For instance, the telephone book is accurate, but that does not mean that it is divinely revealed. The real problem lies in that one must establish some proof of the source the Qur'an's information. The emphasis is in the other direction, in that the burden of proof is on the reader. One cannot simply deny the Qur'an's authenticity without sufficient proof. If, indeed, one finds a mistake, then he has the right to disqualify it. This is exactly what the Qur'an encourages.
Once a man came up to me after a lecture I delivered in South Africa. He was very angry about what I had said, and so he claimed, "I am going to go home tonight and find a mistake in the Qur'an." Of course, I said, "Congratulations. That is the most intelligent thing that you have said." Certainly, this is the approach Muslims need to take with those who doubt the Qur'an's authenticity, because the Qur'an itself offers the same challenge. And inevitably, after accepting it's challenge and discovering that it is true, these people will come to believe it because they could not disqualify it. In essence, the Qur'an earns their respect because they themselves have had to verify its authenticity.
An essential fact that cannot be reiterated enough concerning the authenticity of the Qur'an is that one's inability to explain a phenomenon himself does not require his acceptance of the phenomenon's existence or another person's explanation of it. Specifically, just because one cannot explain something does not mean that one has to accept someone else's explanation. However, the person's refusal of other explanations reverts the burden of proof back on himself to find a feasible answer. This general theory applies to numerous concepts in life, but fits most wonderfully with the Qur'anic challenge, for it creates a difficulty for one who says, "I do not believe it." At the onset of refusal one immediately has an obligation to find an explanation himself if he feels others' answers are inadequate.
In fact, in one particular Qur'anic verse which I have always seen mistranslated into English, Allah mentions a man who heard the truth explained to him. It states that he was derelict in his duty because after he heard the information, he left without checking the verity of what he had heard. In other words, one is guilty if he hears something and does not research it and check to see whether it is true. One is supposed to process all information and decide what is garbage to be thrown out and what is worthwhile information to be kept and benefitted from immediately or even at a later date.
One cannot just let it rattle around in his head. It must be put in the proper categories and approached from that point of view. For example, if the information is still speculatory, then one must discern whether it's closer to being true or false. But if all the facts have been presented, then one must decide absolutely between these two options. And even if one is not positive about the authenticity of the information, he is still required to process all the information and make the admission that he just does not know for sure. Although this last point appears to be futile, in actuality, it is beneficial to the arrival at a positive conclusion at a later time in that it forces the person to at least recognize, research and review the facts.
This familiarity with the information will give the person "the edge" when future discoveries are made and additional information is presented. The important thing is that one deals with the facts and does not simply discard them out of empathy and disinterest.
Exhausting the Alternatives
The real certainty about the truthfulness of the Qur'an is evident in the confidence which is prevalent throughout it; and this confidence comes from a different approach - "Exhausting the alternatives." In essence, the Qur'an states, "This book is a divine revelation; if you do not believe that, then what is it?" In other words, the reader is challenged to come up with some other explanation. Here is a book made of paper and ink. Where did it come from? It says it is a divine revelation; if it is not, then what is its source? The interesting fact is that no one has yet come up with an explanation that works. In fact, all alternatives have bee exhausted. As has been well established by non-Muslims, these alternatives basically are reduced to two mutually exclusive schools of thought, insisting on one or the other.
On one hand, there exists a large group of people who have researched the Qur'an for hundreds of years and who claim, "One thing we know for sure - that man, Muhammad (s), thought he was a prophet. He was crazy!" They are convinced that Muhammad (s) was fooled somehow. Then on the other hand, there is a group which alleges, "Because of this evidence, one thing we know for sure is that that man, Muhammad (s) was a liar!" Ironically, these two groups never seem to get together without contradicting.
In fact, many references to Islam usually claim both theories. They start out by stating that Muhammad (s) was crazy and then end by saying he was a liar. They never seem to realize that he could not have been both! For example, if one is deluded and really thinks that he is a prophet, then he does not sit up late at night planning, "How will I fool the people tomorrow so that they think I am a prophet?" He truly believes that he is a prophet, and he trusts that the answer will be given to him by revelation.
The Critic's Trail
As a matter of fact, a great deal of the Qur'an came in answer to questions. Someone would ask Muhammad (s) a question, and the revelation would come with the answer to it. Certainly, if one is crazy and believes that an angel put words in his ear, then when someone asks him a question, he thinks that the angel will give him the answer. Because he is crazy, he really thinks that. He does not tell someone to wait a short while and then run to his friends and ask them, "Does anyone know the answer?" This type of behavior is characteristic of one who does not believe that he is a prophet. What the non-Muslims refuse to accept is that you cannot have it both ways. One can be deluded, or he can be a liar. He can br either one or neither one, but he certainly cannot be both! The emphasis is on the fact that they are unquestionably mutually exclusive personality traits.
The following scenario is a good example of the kind of circle that non-Muslims go around in constantly. If you ask one of them, "What is the origin of the Qur'an?" He tells you that it originated from the mind of a man who was crazy. Then you ask him, "If it came from his head, then where did he get the information contained in it? Certainly the Qur'an mentions many things with which the Arabs were not familiar." So in order to explain the fact which you bring him, he changes his position and says, "Well, maybe he was not crazy. Maybe some foreigner brought him the information. So he lied and told people that he was a prophet." At this point then you have to ask him, "If Muhammad was a liar, then where did he get his confidence? Why did he behave as though he really thought he was a prophet?" Finally backed into a corner, like a cat he quickly lashes out with the first response that comes to his mind. Forgetting that he has already exhausted that possibility, he claims, "Well, maybe he wasn't a liar. He was probably crazy and really thought that he was a prophet." And thus he begins the futile cycle again.
As has already been mentioned, there is much information contained in the Qur'an whose source cannot be attributed to anyone other than Allah. For example, who told Muhammad (s) about the wall of Dhul-Qarnayn - a place hundreds of miles to the north? Who told him about embryology? When people assemble facts such as these, if they are not willing to attribute their existence to a divine source, they automatically resort to the assumption someone brought Muhammad (s) the information and that he used it to fool the people. However, this theory can easily be disproved with one simple question: "If Muhammad (s) was a liar, where did he get his confidence? Why did he tell some people out right to their face what others could never say?" Such confidence depends completely upon being convinced that one has a true divine revelation.
A Revelation - Abu Lahab
Prophet Muhammad (s) had an uncle by the name of Abu Lahab. This man hated Islam to such an extent that he used to follow the Prophet around in order to discredit him. If Abu Lahab saw the Prophet (s) speaking to a stranger, he would wait until they parted and the would go to the stranger and ask him, "What did he tell you? Did he say, 'Black'? Well, it's white. Did he say 'morning'? Well, it's night." He faithfully said the exact opposite of whatever he heard Muhammad (s) and the Muslims say. However, about ten years before Abu Lahab died, a little chapter in the Qur'an (Surah al-Lahab, 111) was revealed about him. It distinctly stated that he would go to the fire (i.e., Hell). In other words, it affirmed that he would never become a Muslim and would therefore be condemned forever. For ten years all Abu Lahab had to do was say, "I heard that it has been revealed to Muhammad that I will never change - that I will never become a Muslim and will enter the Hellfire. Well, I want to become Muslim now. How do you like that? What do you think of your divine revelation now?" But he never did that. And yet, that is exactly the kind of behavior one would have expected from him since he always sought to contradict Islam.
In essence, Muhammad (s) said, "You hate me and you want to finish me? Here, say these words, and I am finished. Come on, say them!" But Abu Lahab never said them. Ten years! And in all that time he never accepted Islam or even became sympathetic to the Islamic cause.
How could Muhammad (s) possibly have known for sure that Abu Lahab would fulfil the Qur'anic revelation if he (i.e., Muhammad) was not truly the messenger of Allah? How could he possibly have been so confident as to give someone 10 years to discredit his claim of prophethood? The only answer is that he was Allah's messenger; for in order to put forth such a risky challenge, one has to be entirely convinced that he has a divine revelation.
The Flight
Another example of the confidence which Muhammad (s) had in his own prophethood and consequently in the divine protection of himself and his message is when he left Makkah and hid in a cave with Abu Bakr (ra) during their emigration to Madeenah. The two clearly saw people coming to kill them, and Abu Bakr was afraid. Certainly, if Muhammad (s) was a liar, a forger and one who was trying to fool the people into believing that he was a prophet, one would have expected him to say in such a circumstance to his friend, "Hey, Abu Bakr, see if you can find a back way out of this cave." Or "Squat down in that corner over there and keep quiet." Yet, in fact, what he said to Abu Bakr clearly illustrated his confidence. He told him, "Relax! Allah is with us, and Allah will save us!" Now, if one knows that he is fooling the people, where does one get this kind of attitude? In fact, such a frame of mind is not characteristic of a liar or a forger at all.
So, as has been previously mentioned, the non-Muslims go around and around in a circle, searching for a way out - some way to explain the findings in the Qur'an without attributing them to their proper source. On one hand, they tell you on Monday, Wednesday and Friday, "The man was a liar," and on the other hand, on Tuesday, Thursday and Saturday they tell you, "He was crazy." What they refuse to accept is that one cannot have it both ways; yet they need both theories, both excuses to explain the information in the Qur'an.
An Encounter with a Minister
About seven years ago, I had a minister over to my home. In the particular room which we were sitting there was a Qur'an on the table, face down, and so the minister was not aware of which book it was. In the midst of a discussion, I pointed to the Qur'an and said, "I have confidence in that book." Looking at the Qur'an but not knowing which book it was, he replied, "Well, I tell you, if that book is not the Bible, it was written by a man!" In response to his statement, I said, "Let me tell you something about what is in that book." And in just three to four minutes, I related to him a few things contained in the Qur'an. After just those three or four minutes, he completely changed his position and declared, "You are right. A man did not write that book. The Devil wrote it!" Indeed, possessing such an attitude is very unfortunate - for many reasons. For one thing, it is a very quick and cheap excuse. It is an instant exit out of an uncomfortable situation.
As a matter of fact, there is a famous story in the Bible that mentions how one day some of the Jews were witnesses when Jesus (pbuh) raised a man from the dead. The man had been dead for four days, and when Jesus arrived, he simply said, "Get up!" and the man arose and walked away. At such a sight, some of the Jews who were watching said disbelievingly, "This is the Devil. The Devil helped him!" Now this story is rehearsed very often in churches all over the world, and people cry big tears over it, saying, "Oh, if I had been there, I would not have been as stupid as the Jews!" Yet, ironically, these people do exactly what the Jews did when in just three minutes you show them only a small part of the Qur'an and all they can say is, "Oh, the Devil did it. The devil wrote that book!" Because they are truly backed into a corner and have no other viable answer, they resort to the quickest and cheapest excuse available.
The Source of The Qur'an
Another example of people's use of this weak stance can be found in the Makkans' explanation of the source of Muhammad's message. They used to say, "The devils bring Muhammad that Qur'an!" But just as with every suggestion made, the Qur'an gives the answer. One verse (Surah Al-Qalam 68: 51-52) in particular states:
"And they say, 'Surely he is possessed [by jinn],' but it [i.e., the Qur'an] is not except a reminder to the worlds."
Thus it gives an argument in reply to such a theory. In fact, there are many arguments in the Qur'an in reply to the suggestion that devils brought Muhammad (s) his message. For example, in the 26th chapter Allah (SWT) clearly affirms:
"No evil ones have brought it [i.e., this revelation] down. It would neither be fitting for them, nor would they be able. Indeed they have been removed far from hearing." (Surah ash-Shu'ara 26:210-212)
And in another place (Surah an-Nahl 16:98) in the Qur'an, Allah (SWT) instructs us:
"So when you recite the Qur'an seek refuge in Allah from Shaytan, the rejected."
Now is this how Satan writes a book? He tells one, "Before you read my book, ask God to save you from me?" This is very, very tricky. Indeed, a man could write something like this, but would Satan do this? Many people clearly illustrate that they cannot come to one conclusion on this subject. On one hand, they claim that Satan would not do such a thing and that even if he could, God would not allow him to; yet, on the other hand, they also believe that Satan is only that much less than God. In essence they allege that the Devil can probably do whatever God can do. And as a result, when they look at the Qur'an, even as surprised as they are as to how amazing it is, they still insist, "The Devil did this!"
Thanks be to Allah (SWT), Muslims do not have that attitude. Although Satan may have some abilities, they are a long way separated from the abilities of Allah. And no Muslim is a Muslim unless he believes that. It is common knowledge even among non-Muslims that the Devil can easily make mistakes, and it would be expected that he would contradict himself if and when he wrote a book. For indeed, the Qur'an states (Surah an-Nisa 4:82):
"Do they not consider the Qur'an? Had it been from other than Allah, they would surely have found therein much discrepancy."
Calling the Qur'an amazing is not something done only by Muslims, who have an appreciation for the book and who are pleased with it; it has been labeled amazing by non-Muslims as well. In fact, even people who hate Islam very much have still called it amazing
Introduction
One thing which surprises non-Muslims who are examining the book very closely is that the Qur'an does not appear to them to be what they expected. What they assume is that they have an old book which came fourteen centuries ago from the Arabian desert; and they expect that the book should look something like that - an old book from the desert. And then they find out that it does not resemble what they expected at all. Additionally, one of the first things that some people assume is that because it is an old book which comes from the desert, it should talk about the desert. Well the Qur'an does talk about the desert - some of its imagery describes the desert; but it also talks about the sea - what it's like to be in a storm on the sea.
Merchant Marine
Some years ago, the story came to us in Toronto about a man who was in the merchant marine and made his living on the sea. A Muslim gave him a translation of the Qur'an to read. The merchant marine knew nothing about the history of Islam but was interested in reading the Qur'an. When he finished reading it, he brought it back to the Muslim and asked, "This Muhammad, was he a sailor?" He was impressed at how accurately the Qur'an describes a storm on a sea. When he was told, "No as a matter of fact, Muhammad lived in the desert," that was enough for him. He embraced Islam on the spot.
He was so impressed with the Qur'an's description because he had been in a storm on the sea, and he knew that whoever had written that description had also been in a storm on the sea. The description of "a wave, over it a wave, over it clouds" (Surah Nur, 24:40) was not what someone imagining a storm on a sea to be like would have written; rather, it was written by someone who knew what a storm on the sea was like. This is one example of how the Qur'an is not tied to certain place and time. Certainly, the scientific ideas expressed in it also do not seem to originate from the desert fourteen centuries ago.
The Smallest Thing
Many centuries before the onset of Muhammad's prophethood, there was a well-known theory of atomism advanced by the Greek philosopher, Democritus. He and the people who came after him assumed that matter consists of tiny, indestructible, indivisible particles called atoms. The Arabs too, used to deal in the same concept; in fact, the Arabic word dharrah commonly referred to the smallest particle known to man. Now, modern science has discovered that this smallest unit of matter (i.e., the atom, which has all of the same properties as its element) can be split into its component parts. This is a new idea, a development of the last century; yet; interestingly enough, this information had already been documented in the Qur'an (Surah Saba', 34:3) which states:
"He [i.e., Allah] is aware of an atom's weight in the heavens and on the earth and even anything smaller than that..."
Undoubtedly, fourteen centuries ago that statement would have looked unusual, even to an Arab. For him, the dharrah was the smallest thing there was. Indeed, this is proof, that the Qur'an is not outdated.
Honey
Another example of what one might expect to find in an "old book" that touches upon the subject of health or medicine is outdated remedies or cures. Various historical sources state that the Prophet (s) gave some advice about health and hygiene, yet most of these pieces of advice are not contained in the Qur'an. At first glance, to the non-Muslims this appears to be a negligent omission. They cannot understand why Allah would not "include" such helpful information in the Qur'an. Some Muslims attempt to explain this absence with the following argument: "Although the Prophet's advice was sound and applicable to the time in which he lived, Allah, in His infinite wisdom, knew that there would come later medical and scientific advances which would make the Prophet's advice appear outdated. When later discoveries occurred, people might say that such information contradicted that which the Prophet (s) had given. Thus, since Allah would never allow any opportunity for the non-Muslims to claim that the Qur'an contradicts itself or the teachings of the Prophet (s), He only included in the Qur'an information and examples which could stand the test of time." However, when one examines the true realities of the Qur'an in terms of its existence as a divine revelation, the entire matter is quickly brought into its proper perspective, and the error in such argumentation becomes clear and understandable.
It must be understood that the Qur'an is a divine revelation, and as such, all information in it is of divine origin. Allah revealed the Qur'an from Himself. It is the words of Allah, which existed before creation, and thus nothing can be added, subtracted or altered. In essence, the Qur'an existed and was complete before the creation of Prophet Muhammad (s), so it could not possibly contain any of the Prophet's own words or advice. An inclusion of such information would clearly contradict the purpose for which the Qur'an exists, compromise its authority and render it inauthentic as a divine revelation.
Consequently, there was no "home remedies" in the Qur'an which one could claim to be outdated; nor does it contain any man's view about what is beneficial to health, what food is best to eat, or what will cure this or that disease. In fact, the Qur'an only mentions one item dealing with medical treatment, and it is not in dispute by anyone. It states that in honey there is healing. And certainly, I do not think that there is anyone who will argue with that!
Prophet Muhammad (S) and The Qur'an
If one assumes that the Qur'an is the product of a man's mind, then one would expect it to reflect some of what was going on in the mind of the man who "composed" it. In fact, certain encyclopedias and various books claim that the Qur'an was the product of hallucinations that Muhammad underwent. If these claims are true - if it indeed originated from some psychological problems in Muhammad's mind - then evidence of this would be apparent in the Qur'an. Is there such evidence? In order to determine whether or not there is, one must first identify what things would have been going on in his mind at that time and then search for these thoughts and reflections in the Qur'an.
It is common knowledge that Muhammad (s) had a very difficult life. All of his daughters died before him except one, and he had a wife of several years who was very dear and important to him, who not only proceeded him in death but died at a very critical period of his life. As a matter of fact, she must have been quite a woman because when the first revelation came to him, he ran home to her, afraid. Certainly, even today one would have a hard time trying to find an Arab who would tell you, "I was so afraid that I ran home to my wife." They just aren't that way. Yet Muhammad (s) felt comfortable enough with his wife to be able to do that. That's how influential and strong woman she was. Although these examples are only a few of the subjects that would have been on Muhammad's mind, they are sufficient in intensity to prove my point.
The Qur'an does not mention any of these things - not the death of his children, not the death of his beloved companion and wife, not his fear of the initial revelations, which he so beautifully shared with his wife - nothing; yet these topics must have hurt him, bothered him, and caused him pain and grief during periods of his life. Indeed, if the Qur'an was a product of his psychological reflections, then these subjects, as well as others, would be prevalent or at least mentioned throughout.
Scientific Approach to The Qur'an
A truly scientific approach to the Qur'an is possible because the Qur'an offers something that is not offered by other religious scriptures, in particular, and other religions, in general. It is what scientists demand. Today there are many people who have ideas and theories about how the universe works. These people are all over the place, but the scientific community does not even bother to listen to them. This is because within the last century the scientific community has demanded a test of falsification. They say, "If you have theory, do not bother us with it unless you bring with that theory a way for us to prove whether you are wrong or not."
Such a test was exactly why the scientific community listened to Einstein towards the beginning of the century. He came with a new theory and said, "I believe the universe works like this; and here are three ways to prove whether I am wrong!" So the scientific community subjected his theory to the tests, and within six years it passed all three. Of course, this does not prove that he was great, but it proves that he deserved to be listened to because he said, "This is my idea; and if you want to try to prove me wrong, do this or try that."
This is exactly what the Qur'an has - falsification tests. Some are old (in that they have already been proven true), and some still exist today. Basically it states, "If this book is not what it claims to be, then all you have to do is this or this or this to prove that it is false." Of course, in 1400 years no one has been able to do "This or this or this," and thus it is still considered true and authentic.
Falsification Test
I suggest to you that the next time you get into dispute with someone about Islam and he claims that he has the truth and that you are in darkness, you leave all other arguments at first and make this suggestion. Ask him, "Is there any falsification test in your religion? Is there anything in your religion that would prove you are wrong if I could prove to you that it exists - anything?" Well, I can promise right now that people will not have anything - no test, no proof, nothing! This is because they do not carry around the idea that they should not only present what they believe but should also offer others a chance to prove they're wrong. However, Islam does that.
A perfect example of how Islam provides man with a chance to verify it authenticity and "prove it wrong" occurs in the 4th chapter. And quiet honestly, I was very surprised when I first discovered this challenge. It states (Surah An-Nisa, 4:82):
"Do they not consider the Qur'an? Had it been from any other than Allah, they would surely have found therein much discrepancy."
This is a clear challenge to the non-Muslim. Basically, it invites him to find a mistake. As a matter of fact, the seriousness and difficulty of the challenge aside, the actual presentation of such a challenge in the first place is not even in human nature and is inconsistent with man's personality. One doesn't take an exam in school and after finishing the exam, write a note to the instructor at the end saying, "This exam is perfect. There are no mistakes in it. Find one if you can!" One just doesn't do that. The teacher would not sleep until he found a mistake! And yet this is the way the Qur'an approaches people.
Ask Those Who Have Knowledge
Another interesting attitude that exists in the Qur'an repeatedly deals with its advice to the reader. The Qur'an informs the reader about different facts and then gives the advice: "If you want to know more about this or that, or if you doubt what is said, then you should ask those who have knowledge." This too is a surprising attitude. It is not usual to have a book that comes from someone without training in geography, botany, biology, etc., who discusses these subjects and then advises the reader to ask men of knowledge if he doubts anything. Yet in every age there have been Muslims who have followed the advice of the Qur'an and made surprising discoveries. If one looks to the works of Muslim scientists of many centuries ago, one will find them full of quotations from the Qur'an. These works state that they did research in such a place, looking for something. And they affirm that the reason they looked in such and such a place was that the Qur'an pointed them in that direction.
For example, the Qur'an mentions man's origin and then tells the reader, "Research it!" It gives the reader a hint where to look and then states that one should find out more about it. This is the kind of thing that Muslims today largely seem to overlook - but not always, as illustrated in the following example.
Embryology
A few years ago, a group of men in Riyadh, Saudi Arabia collected all of the verses in the Qur'an which discuss embryology - the growth of the human being in the womb. They said, "Here is what the Qur'an says. Is it the truth?" In essence, they took the advice of the Qur'an: "Ask the men who know." They chose, as it happened, a non-Muslim who is a professor of embryology at the University of Toronto. His name is Keith Moore, and he is the author of textbooks on embryology - a world expert on the subject. They invited him to Riyadh and said, "This is what the Qur'an says about your subject. Is it true? What can you tell us?"
While he was in Riyadh, they gave him all the help that he needed in translation and all of the cooperation for which he asked. And he was so surprised at what he found that he changed his textbooks. In fact, in the second edition of one of his books, called Before We Are Born... in the section about the history of embryology, he included some material that was not in the first edition because of what he found in the Qur'an was ahead of its time and that those who believe in the Qur'an know what other people do not know.
I had the pleasure of interviewing Dr. Keith Moore for a television presentation, and we talked a great deal about this - it was illustrated by slides and so on. He mentioned that some of the things that the Qur'an states about the growth of the human being were not known until thirty years ago. In fact, he said that one item in particular - the Qur'an's description of the human being as a "leech-like clot" ('alaqah) at one stage (Surahs al-Hajj 22:5; al-Mu'minun 23:14; and Ghafir 40:67) - was new to him; but when he checked on it, he found that it was true, and so he added it to his book. He said, "I never thought of that before," and he went to the zoology department and asked for a picture of a leech. When he found that it looked just like the human embryo, he decided to include both pictures in one of his textbooks.
Although the aforementioned example of man researching information contained in the Qur'an deals with a non-Muslim, it is still valid because he is one of those who is knowledgeable in the subject being researched. Had some layman claimed that what the Qur'an says about embryology is true, then one would not necessarily have to accept his word. However, because of the high position, respect, and esteem man gives scholars, one naturally assumes that if they research a subject and arrive at a conclusion based on that research, then the conclusion is valid.
Skeptic's Reaction
Dr. Moore also wrote a book on clinical embryology, and when he presented this information in Toronto, it caused quite a stir throughout Canada. It was on the front pages of some of the newspapers across Canada, and some of the headlines were quite funny. For instance, one headline read: "SURPRISING THING FOUND IN ANCIENT PRAYER BOOK!" It seems obvious from this example that people do not clearly understand what it is all about. As a matter of fact, one newspaper reporter asked Professor Moore, "Don't you think that maybe the Arabs might have known about these things - the description of the embryo, its appearance and how it changes and grows? Maybe they were not scientists, maybe they did some crude dissections on their own - carved up people and examined these things." The professor immediately pointed out to him that he [i.e., the reporter] had missed a very important point - all of the slides of the embryo that had been shown and that had been projected in the film had come from pictures taken through a microscope. He said, "It does not matter if someone had tried to discover embryology fourteen centuries ago. They could not have seen it!"
All of the descriptions in the Qur'an of the appearance of the embryo are of the item when it is still too small to see with the eye; therefore, one needs a microscope to see it. Since such a device had only been around for little more than two hundred years, Dr. Moore taunted, "Maybe fourteen centuries ago someone secretly had a microscope and did this research, making no mistakes anywhere. Then he somehow taught Muhammad (s) and convinced him to put this information in his book. Then he destroyed his equipment and kept it a secret forever. Do you believe that? You really should not unless you bring some proof because it is such a ridiculous theory." In fact, when he was asked, "How do you explain this information in the Qur'an?" Dr. Moore's reply was, "It could only have been divinely revealed!"
Geology
One of Professor Moore's colleagues, Marshall Johnson, deals extensively with geology at the University of Toronto. He became very interested in the fact that the Qur'an's statements about embryology are accurate, and so he asked Muslims to collect everything contained in the Qur'an which deals with his speciality. Again people were very surprised at the findings. Since there are a vast number subjects discussed in the Qur'an, it would certainly require a large amount of time to exhaust each subject. It suffices for the purpose of this discussion to state that the Qur'an makes very clear and concise statements about various subjects while simultaneously advising the reader to verify the authenticity of these statements with research by scholars in those subjects. And as illustrated by the previous examples of embryology and geology, the Qur'an has clearly emerged authentic.
You Did Not Know This Before!
Undoubtedly, there is an attitude in the Qur'an which is not found anywhere else. It is interesting how when the Qur'an provides information, it often tells the reader, "You did not know this before." Indeed, there is no scripture that exists which makes that claim. All of the other ancient writings and scriptures that people have do give a lot of information, but they always state where the information came from.
For example, when the Bible discusses ancient history, it states that this king lived here, this one fought in a certain battle, another one had so may sons, etc. Yet it always stipulates that if you want more information, then you should read the book of so and so because that is where the information came from. In contrast to this concept, the Qur'an provides the reader with information and states that this information is something new. Of course, there always exists the advice to research the information provided and verify its authenticity. It is interesting that such a concept was never challenged by non-Muslims fourteen centuries ago. Indeed, the Makkans who hated the Muslims, and time and time again they heard such revelations claiming to bring new information; yet, they never spoke up and said, "This is not new. We know where Muhammad got this information. We learned this at school." They could never challenge its authenticity because it really was new!
In concurrence with the advice given in the Qur'an to research information (even if it is new), when 'Umar was caliph, he chose a group of men and sent them to find the wall of Dhul-Qarnayn. Before the Qur'anic revelation, the Arabs had never heard of such a wall, but because the Qur'an described it, they were able to discover it. As a matter of fact, it is now located in what is called Durbend in the Soviet Union.
Proof of Authenticity: An Approach
It must be stressed here that the Qur'an is accurate about many, many things, but accuracy does not necessarily mean that a book is a divine revelation. In fact, accuracy is only one of the criteria for divine revelations. For instance, the telephone book is accurate, but that does not mean that it is divinely revealed. The real problem lies in that one must establish some proof of the source the Qur'an's information. The emphasis is in the other direction, in that the burden of proof is on the reader. One cannot simply deny the Qur'an's authenticity without sufficient proof. If, indeed, one finds a mistake, then he has the right to disqualify it. This is exactly what the Qur'an encourages.
Once a man came up to me after a lecture I delivered in South Africa. He was very angry about what I had said, and so he claimed, "I am going to go home tonight and find a mistake in the Qur'an." Of course, I said, "Congratulations. That is the most intelligent thing that you have said." Certainly, this is the approach Muslims need to take with those who doubt the Qur'an's authenticity, because the Qur'an itself offers the same challenge. And inevitably, after accepting it's challenge and discovering that it is true, these people will come to believe it because they could not disqualify it. In essence, the Qur'an earns their respect because they themselves have had to verify its authenticity.
An essential fact that cannot be reiterated enough concerning the authenticity of the Qur'an is that one's inability to explain a phenomenon himself does not require his acceptance of the phenomenon's existence or another person's explanation of it. Specifically, just because one cannot explain something does not mean that one has to accept someone else's explanation. However, the person's refusal of other explanations reverts the burden of proof back on himself to find a feasible answer. This general theory applies to numerous concepts in life, but fits most wonderfully with the Qur'anic challenge, for it creates a difficulty for one who says, "I do not believe it." At the onset of refusal one immediately has an obligation to find an explanation himself if he feels others' answers are inadequate.
In fact, in one particular Qur'anic verse which I have always seen mistranslated into English, Allah mentions a man who heard the truth explained to him. It states that he was derelict in his duty because after he heard the information, he left without checking the verity of what he had heard. In other words, one is guilty if he hears something and does not research it and check to see whether it is true. One is supposed to process all information and decide what is garbage to be thrown out and what is worthwhile information to be kept and benefitted from immediately or even at a later date.
One cannot just let it rattle around in his head. It must be put in the proper categories and approached from that point of view. For example, if the information is still speculatory, then one must discern whether it's closer to being true or false. But if all the facts have been presented, then one must decide absolutely between these two options. And even if one is not positive about the authenticity of the information, he is still required to process all the information and make the admission that he just does not know for sure. Although this last point appears to be futile, in actuality, it is beneficial to the arrival at a positive conclusion at a later time in that it forces the person to at least recognize, research and review the facts.
This familiarity with the information will give the person "the edge" when future discoveries are made and additional information is presented. The important thing is that one deals with the facts and does not simply discard them out of empathy and disinterest.
Exhausting the Alternatives
The real certainty about the truthfulness of the Qur'an is evident in the confidence which is prevalent throughout it; and this confidence comes from a different approach - "Exhausting the alternatives." In essence, the Qur'an states, "This book is a divine revelation; if you do not believe that, then what is it?" In other words, the reader is challenged to come up with some other explanation. Here is a book made of paper and ink. Where did it come from? It says it is a divine revelation; if it is not, then what is its source? The interesting fact is that no one has yet come up with an explanation that works. In fact, all alternatives have bee exhausted. As has been well established by non-Muslims, these alternatives basically are reduced to two mutually exclusive schools of thought, insisting on one or the other.
On one hand, there exists a large group of people who have researched the Qur'an for hundreds of years and who claim, "One thing we know for sure - that man, Muhammad (s), thought he was a prophet. He was crazy!" They are convinced that Muhammad (s) was fooled somehow. Then on the other hand, there is a group which alleges, "Because of this evidence, one thing we know for sure is that that man, Muhammad (s) was a liar!" Ironically, these two groups never seem to get together without contradicting.
In fact, many references to Islam usually claim both theories. They start out by stating that Muhammad (s) was crazy and then end by saying he was a liar. They never seem to realize that he could not have been both! For example, if one is deluded and really thinks that he is a prophet, then he does not sit up late at night planning, "How will I fool the people tomorrow so that they think I am a prophet?" He truly believes that he is a prophet, and he trusts that the answer will be given to him by revelation.
The Critic's Trail
As a matter of fact, a great deal of the Qur'an came in answer to questions. Someone would ask Muhammad (s) a question, and the revelation would come with the answer to it. Certainly, if one is crazy and believes that an angel put words in his ear, then when someone asks him a question, he thinks that the angel will give him the answer. Because he is crazy, he really thinks that. He does not tell someone to wait a short while and then run to his friends and ask them, "Does anyone know the answer?" This type of behavior is characteristic of one who does not believe that he is a prophet. What the non-Muslims refuse to accept is that you cannot have it both ways. One can be deluded, or he can be a liar. He can br either one or neither one, but he certainly cannot be both! The emphasis is on the fact that they are unquestionably mutually exclusive personality traits.
The following scenario is a good example of the kind of circle that non-Muslims go around in constantly. If you ask one of them, "What is the origin of the Qur'an?" He tells you that it originated from the mind of a man who was crazy. Then you ask him, "If it came from his head, then where did he get the information contained in it? Certainly the Qur'an mentions many things with which the Arabs were not familiar." So in order to explain the fact which you bring him, he changes his position and says, "Well, maybe he was not crazy. Maybe some foreigner brought him the information. So he lied and told people that he was a prophet." At this point then you have to ask him, "If Muhammad was a liar, then where did he get his confidence? Why did he behave as though he really thought he was a prophet?" Finally backed into a corner, like a cat he quickly lashes out with the first response that comes to his mind. Forgetting that he has already exhausted that possibility, he claims, "Well, maybe he wasn't a liar. He was probably crazy and really thought that he was a prophet." And thus he begins the futile cycle again.
As has already been mentioned, there is much information contained in the Qur'an whose source cannot be attributed to anyone other than Allah. For example, who told Muhammad (s) about the wall of Dhul-Qarnayn - a place hundreds of miles to the north? Who told him about embryology? When people assemble facts such as these, if they are not willing to attribute their existence to a divine source, they automatically resort to the assumption someone brought Muhammad (s) the information and that he used it to fool the people. However, this theory can easily be disproved with one simple question: "If Muhammad (s) was a liar, where did he get his confidence? Why did he tell some people out right to their face what others could never say?" Such confidence depends completely upon being convinced that one has a true divine revelation.
A Revelation - Abu Lahab
Prophet Muhammad (s) had an uncle by the name of Abu Lahab. This man hated Islam to such an extent that he used to follow the Prophet around in order to discredit him. If Abu Lahab saw the Prophet (s) speaking to a stranger, he would wait until they parted and the would go to the stranger and ask him, "What did he tell you? Did he say, 'Black'? Well, it's white. Did he say 'morning'? Well, it's night." He faithfully said the exact opposite of whatever he heard Muhammad (s) and the Muslims say. However, about ten years before Abu Lahab died, a little chapter in the Qur'an (Surah al-Lahab, 111) was revealed about him. It distinctly stated that he would go to the fire (i.e., Hell). In other words, it affirmed that he would never become a Muslim and would therefore be condemned forever. For ten years all Abu Lahab had to do was say, "I heard that it has been revealed to Muhammad that I will never change - that I will never become a Muslim and will enter the Hellfire. Well, I want to become Muslim now. How do you like that? What do you think of your divine revelation now?" But he never did that. And yet, that is exactly the kind of behavior one would have expected from him since he always sought to contradict Islam.
In essence, Muhammad (s) said, "You hate me and you want to finish me? Here, say these words, and I am finished. Come on, say them!" But Abu Lahab never said them. Ten years! And in all that time he never accepted Islam or even became sympathetic to the Islamic cause.
How could Muhammad (s) possibly have known for sure that Abu Lahab would fulfil the Qur'anic revelation if he (i.e., Muhammad) was not truly the messenger of Allah? How could he possibly have been so confident as to give someone 10 years to discredit his claim of prophethood? The only answer is that he was Allah's messenger; for in order to put forth such a risky challenge, one has to be entirely convinced that he has a divine revelation.
The Flight
Another example of the confidence which Muhammad (s) had in his own prophethood and consequently in the divine protection of himself and his message is when he left Makkah and hid in a cave with Abu Bakr (ra) during their emigration to Madeenah. The two clearly saw people coming to kill them, and Abu Bakr was afraid. Certainly, if Muhammad (s) was a liar, a forger and one who was trying to fool the people into believing that he was a prophet, one would have expected him to say in such a circumstance to his friend, "Hey, Abu Bakr, see if you can find a back way out of this cave." Or "Squat down in that corner over there and keep quiet." Yet, in fact, what he said to Abu Bakr clearly illustrated his confidence. He told him, "Relax! Allah is with us, and Allah will save us!" Now, if one knows that he is fooling the people, where does one get this kind of attitude? In fact, such a frame of mind is not characteristic of a liar or a forger at all.
So, as has been previously mentioned, the non-Muslims go around and around in a circle, searching for a way out - some way to explain the findings in the Qur'an without attributing them to their proper source. On one hand, they tell you on Monday, Wednesday and Friday, "The man was a liar," and on the other hand, on Tuesday, Thursday and Saturday they tell you, "He was crazy." What they refuse to accept is that one cannot have it both ways; yet they need both theories, both excuses to explain the information in the Qur'an.
An Encounter with a Minister
About seven years ago, I had a minister over to my home. In the particular room which we were sitting there was a Qur'an on the table, face down, and so the minister was not aware of which book it was. In the midst of a discussion, I pointed to the Qur'an and said, "I have confidence in that book." Looking at the Qur'an but not knowing which book it was, he replied, "Well, I tell you, if that book is not the Bible, it was written by a man!" In response to his statement, I said, "Let me tell you something about what is in that book." And in just three to four minutes, I related to him a few things contained in the Qur'an. After just those three or four minutes, he completely changed his position and declared, "You are right. A man did not write that book. The Devil wrote it!" Indeed, possessing such an attitude is very unfortunate - for many reasons. For one thing, it is a very quick and cheap excuse. It is an instant exit out of an uncomfortable situation.
As a matter of fact, there is a famous story in the Bible that mentions how one day some of the Jews were witnesses when Jesus (pbuh) raised a man from the dead. The man had been dead for four days, and when Jesus arrived, he simply said, "Get up!" and the man arose and walked away. At such a sight, some of the Jews who were watching said disbelievingly, "This is the Devil. The Devil helped him!" Now this story is rehearsed very often in churches all over the world, and people cry big tears over it, saying, "Oh, if I had been there, I would not have been as stupid as the Jews!" Yet, ironically, these people do exactly what the Jews did when in just three minutes you show them only a small part of the Qur'an and all they can say is, "Oh, the Devil did it. The devil wrote that book!" Because they are truly backed into a corner and have no other viable answer, they resort to the quickest and cheapest excuse available.
The Source of The Qur'an
Another example of people's use of this weak stance can be found in the Makkans' explanation of the source of Muhammad's message. They used to say, "The devils bring Muhammad that Qur'an!" But just as with every suggestion made, the Qur'an gives the answer. One verse (Surah Al-Qalam 68: 51-52) in particular states:
"And they say, 'Surely he is possessed [by jinn],' but it [i.e., the Qur'an] is not except a reminder to the worlds."
Thus it gives an argument in reply to such a theory. In fact, there are many arguments in the Qur'an in reply to the suggestion that devils brought Muhammad (s) his message. For example, in the 26th chapter Allah (SWT) clearly affirms:
"No evil ones have brought it [i.e., this revelation] down. It would neither be fitting for them, nor would they be able. Indeed they have been removed far from hearing." (Surah ash-Shu'ara 26:210-212)
And in another place (Surah an-Nahl 16:98) in the Qur'an, Allah (SWT) instructs us:
"So when you recite the Qur'an seek refuge in Allah from Shaytan, the rejected."
Now is this how Satan writes a book? He tells one, "Before you read my book, ask God to save you from me?" This is very, very tricky. Indeed, a man could write something like this, but would Satan do this? Many people clearly illustrate that they cannot come to one conclusion on this subject. On one hand, they claim that Satan would not do such a thing and that even if he could, God would not allow him to; yet, on the other hand, they also believe that Satan is only that much less than God. In essence they allege that the Devil can probably do whatever God can do. And as a result, when they look at the Qur'an, even as surprised as they are as to how amazing it is, they still insist, "The Devil did this!"
Thanks be to Allah (SWT), Muslims do not have that attitude. Although Satan may have some abilities, they are a long way separated from the abilities of Allah. And no Muslim is a Muslim unless he believes that. It is common knowledge even among non-Muslims that the Devil can easily make mistakes, and it would be expected that he would contradict himself if and when he wrote a book. For indeed, the Qur'an states (Surah an-Nisa 4:82):
"Do they not consider the Qur'an? Had it been from other than Allah, they would surely have found therein much discrepancy."
Monday, August 24, 2009
UNSUR DAKWAH DALAM PANTUN DAN PERIBAHASA MELAYU: SUMBANGANNYA KE ARAH MELAHIRKAN BELIA BERINTEGRITI
1.0 Pengenalan
Dalam kertas kerja ini, penulis mengupas serba sedikit unsur dakwah dalam pantun dan peribahasa dalam melahirkan belia berintegriti. Ini kerana belia adalah pewaris dan pemimpin negara pada masa akan datang. Apatah lagi belia merupakan aset penting dan peneraju kepimpinan negara dalam senario globalisasi pada hari ini. Oleh itu, warga belia menjadi tunggak utama dalam pembangunan akhlak dan ketamadunan bangsa dan negara. Sehubungan itu, warisan seni budaya perlulah diterapkan kepada warga belia amnya sebagai pembentuk dan jati diri belia itu sendiri. Kesejahteraan dan keamanan sesebuah negara sebenarnya bergantung kepada kualiti para belia hari ini. Sekiranya mereka dapat meningkatkan kecemerlangan diri dan mengikis akhlak mazmumah dalam diri mereka sudah pasti belia Melayu dan Islam hari ini tidak akan dipandang rendah oleh bangsa lain. Melalui seni pantun dan peribahasa Melayu yang telah direka oleh generasi silam mampu memberi sumbangan dalam menerapkan unsur positif ke arah belia berintegriti. Tidak salah kita katakan dalam perumpamaan Melayu ada menyebut bahawa warga belia adalah “orang muda selendang dunia.”
2.0 Pengertian Dakwah dan Uslubnya
Dakwah dari segi bahasa bermaksud seruan, ajakan, panggilan dan nasihat. Manakala pengertian dakwah dari segi istilah pula ialah ajakan atau panggilan kepada kebenaran atau kesejahteraan iaitu panggilan atau ajakan kepada ajaran Islam dan mengamalkannya. Dalam erti kata yang lain, dakwah ialah satu seruan ke arah melakukan kebaikan dan mencegah kemungkaran. Sebagaimana firman Allah S.W.T. yang bermaksud:
”Kamu (wahai umat Muhammad) adalah sebaik-baik umat yang dilahirkan bagi umat manusia, (kerana) kamu menyuruh berbuat segala perkara yang baik, dan melarang dari segala perkara yang mungkar, serta kamu pula beriman kepada Allah”
(Surah Ali Imran: 110)
Tanggungjawab melaksanakan amar ma’ruf wa nahy munkar dijelaskan dalam sabda Rasulullah saw yang bermaksud:
”Barang siapa di antara kamu yang melihat sesuatu kemungkaran, maka hendaklah dia mengubahnya dengan tangan, jika tidak mampu, hendaklah (mengubahnya) dengan lidahnya. Jika sekiranya tidak (juga) berkemampuan, maka hendaklah (mengubahnya) dengan hati. Yang demikian itu adalah selemah-lemah iman”
(Sahih Muslim)
Namun uslub dan medan berdakwah mempunyai pelbagai cara dan wadah. Antaranya ialah menerusi penguatkuasaan undang-undang, pendidikan, kesenian dan sebagainya. Dalam kepelbagaian ini, dakwah bilhikmah perlulah sentiasa dijadikan panduan. Sebagaimana firman Allah S.W.T. yang bermaksud:
”Serulah ke jalan Tuhanmu (wahai Muhammad) dengan hikmah kebijaksanaan dan nasihat pengajaran yang baik, dan berbahaslah dengan mereka (yang engkau serukan itu dengan cara yang lebih baik; sesungguhnya Tuhanmu Dialah jua yang lebih mengetahui akan orang yang sesat dari jalanNya, dan Dialah jua yang lebih mengetahui akan orang-orang yang mendapat hidayah petunjuk.”
Al-Nahl:125
Uslub dakwah yang dibentang secara tidak langsung oleh ayat di atas ialah:
a) Hikmah
b) Nasihat-nasihat yang baik
c) Bertukar-tukar fikiran dengan cara yang lebih baik
Antara medan berdakwah yang sangat berkesan ialah menyampaikan dakwah bil hikmah. Ia dapat di aplikasikan menerusi kegiatan kesusasteraan ataupun kesenian. Ini kerana kesusasteraan tersebut mempunyai nilai dan ciri-ciri halus dan mendalam melaui aspek seni bahasanya. Secara tidak langsung dapat menanamkan unsur kebaikan dan contoh yang baik kepada umat Islam. Seni bahasa yang indah mampu memperkatakan atau menyampaikan dalam konteks perasaan, kepercayaan, emosi, serta falsafah hidup yang menjadi anutan seseorang atau masyarakatnya
Oleh itu, dalam konteks ini pantun dan peribahasa amat sesuai sebagai medium dakwah yang paling efektif khususnya ke arah melahirkan belia berintegriti. Sewajarnyalah mampu menjana keimanan yang luhur kepada Allah dan meningkatkan kualiti kehidupan sebagai mukmin yang sejati.
3.0 Belia dan Integriti
Menurut Kamus Dewan (1994), belia bermaksud muda belia, sangat muda, golongan muda secara keseluruhannya yang terdiri daripada pemuda dan pemudi.
Kementerian Belia dan Sukan dalam ”Draf Kajian Semula Dasar Belia Negara” mentakrifkan belia ”mereka yang berumur antara 15 hingga 25 tahun.” Alasannya, ia selaras dengan takrif yang diberikan oleh Pertubuhan Bangsa-Bangsa Bersatu (PBB) dan diguna pakai oleh banyak negara. Manakala Commanwealth Youth Programme (CYP) pula menganggap kumpulan umur 18 hingga 35 tahun sebagai belia.
Dalam buku ”Pembentukan Dasar Belia Selangor 2005: Satu Pengamatan”, belia ditakrifkan berdasarkan peringkat umur dari 15 hingga 40 tahun. Daripada perspektif Islam pula, belia dikaitkan dengan umur baligh. Menurut Imam Syafie, umur baligh bagi perempuan ialah 10 tahun qamariyyah. Lelaki pula ialah 12 tahun qamariyyah (Abu Abdullah Muhammad, 1967). Walau bagaimanapun, sama ada cepat atau lambatnya umur baligh individu dipengaruhi oleh keadaan serta persekitaran di mana kanak-kanak itu berada.
Berdasarkan takrifan-takrifan di atas, dapatlah dibuat kesimpulan bahawa golongan belia ialah merujuk kepada mereka yang berumur antara 10 hingga 40 tahun.
Justeru itu, peringkat umur belia merupakan peringkat kehidupan yang paling berharga kerana pada usia inilah mereka berada pada tahap yang paling optimum dari segi tenaga, bakat dan potensi yang ada. Bahkan, menurut Jabatan Perangkaan, jumlah mereka yang berumur antara 15 hingga 24 tahun pada tahun 1995 ialah 3.79 juta (18.89 peratus daripada jumlah penduduk 22.43 juta). Manakala dalam kertas Cadangan Dasar Pembangunan Belia Negara (1995) pula, dinyatakan jumlah penduduk yang berumur antara 15 hingga 39 tahun pada tahun 1995 adalah 8.39 juta (41.80 peratus), dan pada tahun 2000 adalah 9.25 juta (41.24 peratus). Data ini menunjukkan bahawa belia merupakan golongan majoriti dalam negara. Oleh itu, golongan beliau sudah pasti mempunyai sumbangan yang besar kepada pembangunan negara dan masyarakat.
Seorang penyair Arab moden Ahmad Shauqi Bey (1868-1932) pernah menyebut, ”Keunggulan bangsa kerana akhlaknya, runtuh akhlak runtuhlah mereka.” Manakala Saidina Umar al-Khattab r.a pernah berkata; ”Jika mahu melihat rupa bentuk negara di masa hadapan lihatlah generasi belia hari ini.” Ini menunjukkan bahawa golongan belia yang berintegriti merupakan aset negara yang paling berharga.
Menurut Kamus Dewan (1994) integriti adalah kejujuran, keadaan sempurna dan utuh.
Manakala Oxford Dictionary mentafsirkan ’integrity’ sebagai quality of being honest and having strong moral principles, the state of being whole and undivided dan the condition of being unified or sound in construction.
Mengikut Pelan Integriti Nasional (PIN), integriti adalah kualiti unggul yang wujud secara keseluruhan dan padu pada individu dan organisasi. Ia adalah berlandaskan etika dan pencerminan etika dalam tindakan sehari-hari.
Kesimpulannya integriti adalah merangkumi setiap aspek kehidupan manusia yang mencakupi integriti kita dengan tuhan, sesama manusia dan dengan diri kita sendiri. Ia adalah apa yang kita rasa (hati), apa yang kita fikir, dan apa yang kita lakukan atas dasar yang betul dan ikhlas. Oleh itu, kegiatan dakwah hendaklah ditingkatkan agar dapat melahirkan belia yang berintegriti. Walau bagaimanapun, aktiviti dakwah tersebut hendaklah dipelbagaikan sama ada secara langsung mahupun secara tidak langsung. Antara aktiviti dakwah yang dapat meningkatkan integriti belia ialah menerusi kegiatan kesusasteraan seperti pantun, peribahasa dan lain-lain.
4.0 Pantun Melayu
Pantun adalah merujuk kepada sesuatu yang teratur sama ada berupa ucapan, pimpinan didikan atau pun kesopanan. Ia di anggap satu tradisi lisan yang boleh dikategorikan sebagai puisi rakyat lisan (Mohd Taib Osman, hlm xii)
Ide-ide dalam pantun umumnya lebih ringan dan sesuai untuk situasi yang menunjukkan keceriaan dan keseronokan terutamanya dalam majlis-majlis tertentu. Unsur bunyi turut ditekankan dengan rima akhirnya yang berselisih a-b-a-b. Timbangan suku kata pada tiap-tiap baris juga seimbang apabila baris itu diucapkan.
Umumnya pantun terdiri daripada ikatan lebih daripada empat baris, enam baris, lapan ataupun sepuluh. Apa yang pentingnya ialah pasangan antara baris-baris tersebut (Mohd Taib Osman, hlmn. 1). Biasanya dalam sebuah rangkap pantun mempunyai persoalan maksud dan pembayang. Disinilah kita perhatikan betapa erat hubungan pembayang dengan isinya.
4.1 Unsur dakwah dalam pantun
Secara umumnya, pantun boleh dikategorikan kepada pantun kanak-kanak, pantun orang dewasa dan pantun orang tua. Manakala tema persoalannya pula berhubung dengan nasihat, bentuk adat, perantau, budi, agama, kepahlawanan, jenaka, teka teki dan jenaka. (Pantun Melayu, hlm 22).
Dalam kertas kerja ini, penulis cuma menumpukan pantun yang mengemukakan persoalan atau tema belia dan integriti sahaja. Namun, tema-tema tersebut tidak boleh dipisahkan daripada nilai-nilai kemasyarakatan, akhlak dan ketauhidan kerana inilah yang dapat membentuk jati diri seseorang belia itu. Di sini penulis serba sedikit menghuraiakn beberapa tema pantun yang boleh dijadikan panduan kepada para belia amnya dalam memalhirkan belia yang berintegriti dalam negara ini.
a.Tema Adat
Di dalam pantun adat umpamanya, belia diseru supaya berpegang kuat kepada adat dan budaya. Belia yang berpegang kuat kepada adat dan budaya terutamanya yang berteraskan Islam tidak mudah terpengaruh dengan budaya asing terutamanya budaya barat.
Lebat daun bunga tanjung
Berbau harum bunga cempaka
Adat dijaga pusaka dijunjung
Baru terpelihara adat pusaka
Menanam kelapa dipulau Buku
Tinggi sedepa sudah berbuah
Adat bermula dengan hukum
Hukum bersandar dengan kitabullah
b.Tema Keimanan
Keimanan adalah tonggak utama dalam diri individu belia itu sendiri. Tanpa keimanan kepada Allah dan Rasul, para belia akan mudah terpengaruh dengan anasir yang tidak sihat.
Sungguh indah pintu di pahat
Burung putuh di atas dahan
Kalau hidup hendak selamat
Taat selalu perintah Tuhan
Nabi Daud, Nabi Sulaiman,
Ketiga nabi Musa,
Teguhlah memegang iman
Pakai pendinding api neraka
Dari hari menghitung hari,
Dari bulan menghitung bulan,
Barangsiapa tak ingatkan hari
Tidakkan tahu nabi dan Tuhan
c.Tema Ilmu
Menghormati guru adalah antara akhlak yang paling mulia. Tanpa guru sudah tentu kita menjadi bangsa yang jahil. Oleh itu , wajib kita menghormati dan menghargai guru kerana telah memberikan ilmu yang berguna di masa hadapan.
Pakai baju warna biru
Pergi ke sekolah pukul Satu
Murid sentiasa hormatkan guru
Kerana guru pembekal ilmu
Wahai anakanda intanpilihan
Gunakan pantun menyampaikan pesan
Maafkan olehmu tunjuk ajaran
Untuk keselamatan hari kemudian
Bintang tujuh sinar berseri
Bulan purnama datang menerpa
Ajaran guru hendak dicari
Mana yang dapat janganlah lupa
d.Tema Qada’ dan Qadar
Ayam disabung jantan dipaut
Jika ditambat kalah laganya
Asam didarat ikan dilaut
Dalam belanga bertemu jua
Ajal, jodoh, rezki, maut adalah ditangan Tuhan. Semua yang berlaku keatas makluk adalah diatas qada’ dan qadar Allah. Sewajarnya sebagai umat Islam wajib percaya kepada ketentuanNya.
Berbunga lebat pohon rambutan
Hinggap tempua berjuntai kaki
Bila dapat memandang bulan
Jangan lupa rumput dibumi
Berdasarkan pantun peribahasa tersebut, jelas menunjukkan individu muslim yang baik sentiasa diterima dimana mereka berada. Melalui akhlak dan perilaku yang mulia dapat mencerminkan keperibadian yang luhur seiring dengan ajaran Islam. Rasulullah s.a.w dijadikan qudwah hasanah kepada umat islam diatas keunggulan keperibadiannya. Sepertimana Firman Allah yang bermaksud: "Sesungguhnya telah ada pada (diri) Rasul itu suri teladan yang baik bagimu (yaitu) bagi orang yang mengharap (rahmat) Allah dan (kedatangan) hari kiamat dan dia banyak menyebut Allah." (Surah al-Ahzab: 21)
Firmannya lagi :” Dan sesungguhnya kamu benar-benar berbudi pekerti yang agung
( Al-Qalam : 4).
5.0 Peribahasa Melayu
Peribahasa ialah salah satu cabang dalam sastera rakyat atau sastera lisan. Ungkapan Melayu ini wujud dan berkembang seiring dengan perkembangan bangsanya. Ia berkembang melalui warisan dan ingatan daripada satu generasi kepada satu generasi. Ungkapan Melayu tradisional ialah suatu ucapan yang unik dalam susunan yang bersistematik.. Jika diteliti setiap ungkapan yang dituturkan itu mengandungi kebenaran logik dan kehalusan bahasa sehingga dapat diterima oleh pendengarnya. Contohnya seperti “dikulum menjadi manikam, dimuntahkan menjadi sekam”. Ungkapan ini pula ringkas dan padat. Mengandungi nilai-nilai keindahan yang kaya dengan unsure alam dalam gaya bahasa seperti personifikasi dan aliterasi.
5.1 Unsur dakwah dalam peribahasa
Sepanjang pengkajian penulis dalam kertas kerja ini, buku Kamus Pepatah, Bidalan dan Perumpamaan hasil tulisan Ainon Mohd dan Abdullah Hassan amat menarik pemerhatian penulis. Terdapat hampir 6 ribu koleksi pepatah, bidalan dan perumpamaan yang terkandung dalam penulisan tersebut dengan menggunakan bahasa yang mudah dan tepat. Penulis mengutip beberapa peribahasa yang boleh dikaitkan dengan belia Islam dalam melahirkan belia yang berakhlak dan bertamadun. Antara peribahasa tersebut ialah :
a. Bagaikan aur dengan tebing- saling bantu membantu
Setiap manusia yang bergaul dengan satu golongan mestilah ada caranya yang tertentu dan ada berbagai-bagai bentuk. Ini termasuklah daripada segi hubungan persahabatan, hubungan persaudaraan, hubungan rakan pergaulan dan yang lebih utama ialah hubungan dengan jiran tetangga. Hubungan ini tidak kira dalam bentuk apa sekalipun sama ada memberi bantuan, kerjasama dan sebagainya tetapi khusus kepada perkara-perkara kebaikan sahaja. Firman Allah yang bermaksud :
"Dan hendaklah kamu tolong-menolong dalam perkara-perkara kebakikan dan ketaqwaan dan janganlah kamu toong-menolong dalam perkara-perkara kejahatan dan permusuhan." (al-Maidah: 2)
Dalam ayat al-Quran tadi jelas kepada kita bahawa kerjasama antara jiran itu amat penting untuk melahirkan suatu masyarakat yang harmoni dan bersatu padu.
Begitu juga antara jiran tetangga hendaklah saling hormat-menghormati. Islam telah menetapkan beberapa hak bagi umat Islam terhadap jirannya antara lain ialah:
1. Sentiasa memberi salam kepadanya apabila bertemu.
2. Jangan terlampau banyak bertanyakan hal ehwalnya.
3. Selalu menziarahinya terutama ketika sakit.
4. Memaafkan segala kesalahan dan kesilapannya.
5. Hendaklah menutup segala keaiban dan kecelakaan dan diketahui oleh orang ramai.
Kalau kita lihat pada zaman Rasulullah s.a.w., kerjasama antara jiran khususnya dan antara umat Islam amnya adalah sangat erat hinggakan mereka sanggup menyerahkan segala harta kekayaan mereka untuk jihad di jalan Allah dan membentuk sebuah masyarakat Islam yang benar-benar bersatu padu, misalnya Othman bin Affan dan Abdul Rahman bin Auf, mereka ini sanggup membelanjakan harta kekayaan yang banyak untuk berjihad di jalan Allah dan menolong saudara mereka yang memerlukan pertolongan.
Berdasarkan keterangan di atas, generasi belia hari ini perlu menitikberatkan konsep bagai aur dengan tebing dalam kehidupan seharian. Ternyata peribahasa tersebut mempunyai kesan yang positif kepada generasi para belia sebagai pemimpin dimasa akan datang.
b.Habis akal baru tawakal – sikap bertawak diakhir pekerjaan
Dalam al-Quran, konsep tawakal disebut sebagai konsep yang menganugerahkan hidup dan semangat kepada manusia. Setiap ayat yang memerintahkan manusia untuk beramal dan menghilangkan rasa takut, senantiasa ungkapan: "...jangan takut dan bertawakallah kepada Allah". Bergantunglah kamu kepada Allah dan melangkah majulah ke depan. Bergantunglah pada Allah dan sampaikanlah kebenaran. Bergantunglah pada Allah dan janganlah gentar menghadapi musuh yang banyak jumlahnya.”Oleh itu para belia di negara ini perlulah memegang prinsip tawakal sebagai satu semangat dalam melaksanakan tugas dan tanggungjawab di atas muka bumi ini. Secara tidak langsung, peribahasa ini menjadikan kita panduan dalam meneruskan kehidupan sebagai khalifah.
Apabila para belia mempelajari konsep tawakal, sudah tentulah kehidupan mereka beroleh ketenangan, tidak menjauhkan diri dari tanggung jawab seperti diberikan kepada mereka. Oleh itu , konsep tawakal yang benar harus sesuai dengan apa yang diajarkan oleh al-Quran. Penulis berjaya membuktikan bahwa konsep tawakal dalam al-Quran merupakan konsep yang luar biasa yang perlu dihayati oleh generasi belia hari ini. Ia memberikan semangat dalam kehidupan seharian apatahlagi menghadapi pelbagai mehnah dalam perjalanan hidup. Tidak salah kita katakan peribahasa Melayu yang diwarisi oleh nenenk moyang kita memang ada kebenarannya.
c. Cepat kaki ringan tangan – rajin
Berdasarkan pepatah di atas , generasi belia perlulah mempunyai sikap yang rajin dalam ibadah dan aktiviti harian . Ia termasuklah soal sembahyang, berpuasa, melaksanakan amalan-amalan yang soleh yang lain. Imam Ghazali pernah berkata “ Rajin adalah penawar yang paling mujarab, sedangkan malas adalah racun yang sangat berbisa.”
d.Sabar penghilang penat,tekun pembawa dekat
e.Sehari selembar benang, lama- lama jadi sehelai kain
Peribahasa di atas yang telah dikemukakan oleh penulis adalah berkaitan dengan sifat sabar. Sifat ini telahpun disebut di dalam Al-Quran lebih dari 70 kali. Antaranya:
"Wahai orang-orang yang beriman, bersabarlah kamu (menghadapi kesukaran dalam mengerjakan perkara-perkara kebajikan) dan kuatkanlah kesabaran kamu (lebih daripada kesabaran musuh) dan bersedialah (dengan kekuatan pertahanan di daerah-daerah sempadan) serta bertakwalah kamu kepada Allah, supaya kamu berjaya"
(Ali Imran 3: 200)
Sumber kesabaran adalah iman dan taufiq daripada Allah. Ia tidak mungkin hanya bergantung kepada azam dan semangat semata-mata. Firman Allah:
"Dan bersabarlah kamu, bahawasanya kesabaran kamu itu tidak mungkin melainkan dengan Allah." (An-Nahl 16: 127)
Oleh itu para belia perlulah menanamkan sifat sabar dalam diri mereka apabila berhadapan dengan percubaan dan dugaan yang mendatang. Tanpa adanya sifat sabar akan lahirlah belia yang mempunyai sifat-sifat yang terkeji yang menjadikan dirinya tidak dihormati dan dijauhi oleh masyarakat sekeliling.
Luqman Al-Hakim telah memberikan nasihat kepada anaknya berhubung dengan sabar iaitu dalam konteks kewajipan solat serta mengerjakan al-amr bil ma'ruf wa an-nahy 'an al-munkar. Firman Allah:
"Dan bersabarlah kamu terhadap apa yang menimpa kamu. Sesungguhnya ia merupakan perkara yang memerlukan keazaman (yang kuat)" (Luqman 31: 17)
Apabila generasi belia memegang prinsip sabar tersebut, Allah juga memberikan khabar gembira kepada orang-orang yang sabar. Janji Allah dalam Firmannya:
"Dan berikanlah khabar gembira kepada orang-orang yang bersabar. Iaitu mereka yang apabila ditimpa musibah mereka berkata 'Sesungguhnya kita ini adalah kepunyaan Allah dan kepadaNya jualah kita kembali'. Mereka itulah yang (Allah berikan) kurniaan (dan pengampunan) serta rahmat ke atas mereka, dan mereka itulah orang-orang yang beroleh petunjuk." (Al-Baqarah 2: 155-157)
Mereka yang kehilangan sesuatu kerana sabar, dijanjikan Allah dengan gantian yang lebih baik bahkan terbaik. Firman Allah yang bermaksud : "Dan Kami pasti memberikan ganjaran kepada mereka yang bersabar, dengan ganjaran yang terbaik di atas apa yang mereka lakukan" (An-Nahl : 127)
Sewajarnya generasi belia di negara ini perlulah memupuk sifat sehelai benang akhirnya menjadi selelmbar kain dalam pekerjaan dan amalan seharian. Di samping bersabar dalam melakukan perkara tersebut.
f. sepanjang-panjang tali berhujung juga – biar berapa lama hidup akan mati jua.
Warga belia perlulah berpegang kepada peribahasa di atas iaitu sepanjang-panjang tali terhujung juga yang membawa maksud walaupun usia kita panjang tetapi kita akan menemui kematian. Oleh itu para belia wajarlah mengetahui hakikat kematian dan mengambil pengajaran daripada kematian yang mana ia pasti berlaku kepada setiap manusia sebagaimana firman Allah SWT:
“Tiap-tiap yang berjiwa akan menemui mati.”
(Ali ‘Imran: ayat 185)
g. Jangan bercermin di air keroh – jangan ditiru perbuatan negatif
Pada hari ini, para belia terdedah kepada unsur negatif yang membawa kepada kerosakan negara. Antaranya gejala dadah, pelacuran, pergaulan bebas dan sebagainya. Sebagai belia yang menjadi pewaris negara di masa akan datang, perlulah menonjolkan kepimpinan dan teladan yang baik kepada generasi di bawahnya. Sebenarnya role model masyarakat yang bertamadun dan agung telahpun lahir di zaman Rasulullah SAW dan para sahabat. Adalah perlu sekali kita mengambil contoh teladan mereka dalam usaha kita membentuk masyarakat yang mempunyai akhlak yang mulia. Generasi pertama tersebut memiliki sifat-sifat dan ciri-ciri penting hingga melayakkan mereka menjadi ummat terbaik. Maka dengan itu konsep bercerminkan air yang keroh tidak patut di jadikan prinsip kepada generasi akan datang kerana ia akan membawa kepada kemunduran dan kerosakan dalam sesebuah masyarakat amnya umat Islam
.g. Jangan meludah ke langit. – jangan menderhaka
Warga belia juga adalah bertanggungjawab ke atas ibu dan bapa walaupun sudah berkahwin. Peribahasa di atas mengingatkan kepada kita semua sebagai hamba Allah supaya “ jangan meludah ke langit.” Ia bermaksud kita tidak dibenarkan sama sekali menderhaka kpeada kedua ibu bapa kita yang telah banyak berkorban masa dan tenaga semenjak kita dilahirkan sehinggalah kita dewasa.
Sebagai seorang anak, kita mestilah mentaati kedua ibu bapanya sedaya mungkin. Lebih-lebih lagi ibu yang sanggup berjaga malam demi menjaga kemaslahatan dirinya dan demi mempastikan dirinya itu tidak apa-apakan oleh serangga perosak seperti nyamuk, lipan dan sebagainya. Ia juga wajib mengelakkan dari melakukan sesuatu yang boleh menyentuh perasaan ibunya.
Belia yang soleh adalah yang sanggup berbuat baik kepada kedua ibu bapa, lebih-lebih lagi ibu mereka yang masih hidup. Jika gagal berbuat baik dan berbakti kepadanya pada hari ini tanpa alasan yang syar'i, maka seorang anak tersebut dinamakan sebagai anak yang derhaka. Anak derhaka tidak akan mencium bau syurga selagi tidak mendapat keredaan dari kedua ibubapanya.
h. Hidup tidak kerana doa, mati tidak kerana sumpah-Ajal Maut diitangan Tuhan
Hidup dan mati adalah ditangan Allah Taala. Itulah sebabnya kita sebagai umat Islam perlu diingatkan dengan kematian .Mati tidak mengenal sesiapa samada muda ataupun tua. Oleh itu pada hari ini , kematian di negara ini bukan sahaja daripada faktor sakit kronik tetapi kemalangan jalan raya, pembunuhan dan sebagainya. Oleh itu kita sebagai umat Islam perlulah menyiapkan bekalan di akhirat kelak.
i. Ilmu padi makin berisi makin tunduk – semakin pandai,semakin merendah diri
Dalam konteks peribahasa di atas, apabila seseorang itu berilmu , ia perlulah merendah diri ,tidak sombong dan angkuh pada orang lain. Ini kerana ilmu itu adalah anugerah Allah kepada hambanya. Begitu juga mempunyai bnayak ilmu tetapi disimpan sahaja untuk dirinya dan bukan untuk disebarkan kepada orang lain laksana pohon yang tidak berbuah.
Hakikatnya, orang-orang terdahulu mempunyai seribu satu peribahasa yang boleh kita jadikan panduan kepada kita semua. Ia bukan sahaja kepada golongan kanak-kanak, golongan warga tua bahkan para belia kita pada hari ini. Ungkapan peribahasa tersebut sebenarnya mempunyai makna yang tersirat dan tersurat wajar kita sematkan dalam hati dan pegangan kita dalam kehidupan seharian. Wajarlah belia diibaratkan ‘orang muda selendang dunia
6.0 Penutup
Sebagai belia Islam yang akan menerajui kepimpinan akan datang, wajarlah mempersiapkan diri dengan keimanan dan akhlak yang luhur. Kesenian pantun dan peribahasa menjadi simbol dalam melahirkan belia berintegriti di negara ini. Ternyata sumbangan pantun dan peribahasa mempunyai nilai-nilai dan keunikan yang tersendiri yang perlu diberi perhatian kepada kita sebagai masyarakat Islam.
Rujukan
Al-Quran
Ahmad Kamal Abdullah, 1988. Unsur-unsur Islam Dalam Puisi Melayu Moden, Dewan Bahasa dan Pustaka: Kuala Lumpur
Ainon Mohd dan Abdullah Hassan, 2006. Kamus Pepatah, Bidalan dan Perumpamaan.PTS Publications.Batu Caves. Selangor
C. Israr, 1978. Sejarah Kesenian Islam. Penerbit Bulan Bintang: Jakarta
Mohd Taib Osman, 1975. Warisan Puisi Melayu, Dewan Bahasa dan Pustaka: Kuala Lumpur
Tenas Effendy, t.t. Pantun Sebagai Media Dakwah dan Tunjuk Ajar Melayu. Penerbitan UM: Kuala Lumpur
1.0 Pengenalan
Dalam kertas kerja ini, penulis mengupas serba sedikit unsur dakwah dalam pantun dan peribahasa dalam melahirkan belia berintegriti. Ini kerana belia adalah pewaris dan pemimpin negara pada masa akan datang. Apatah lagi belia merupakan aset penting dan peneraju kepimpinan negara dalam senario globalisasi pada hari ini. Oleh itu, warga belia menjadi tunggak utama dalam pembangunan akhlak dan ketamadunan bangsa dan negara. Sehubungan itu, warisan seni budaya perlulah diterapkan kepada warga belia amnya sebagai pembentuk dan jati diri belia itu sendiri. Kesejahteraan dan keamanan sesebuah negara sebenarnya bergantung kepada kualiti para belia hari ini. Sekiranya mereka dapat meningkatkan kecemerlangan diri dan mengikis akhlak mazmumah dalam diri mereka sudah pasti belia Melayu dan Islam hari ini tidak akan dipandang rendah oleh bangsa lain. Melalui seni pantun dan peribahasa Melayu yang telah direka oleh generasi silam mampu memberi sumbangan dalam menerapkan unsur positif ke arah belia berintegriti. Tidak salah kita katakan dalam perumpamaan Melayu ada menyebut bahawa warga belia adalah “orang muda selendang dunia.”
2.0 Pengertian Dakwah dan Uslubnya
Dakwah dari segi bahasa bermaksud seruan, ajakan, panggilan dan nasihat. Manakala pengertian dakwah dari segi istilah pula ialah ajakan atau panggilan kepada kebenaran atau kesejahteraan iaitu panggilan atau ajakan kepada ajaran Islam dan mengamalkannya. Dalam erti kata yang lain, dakwah ialah satu seruan ke arah melakukan kebaikan dan mencegah kemungkaran. Sebagaimana firman Allah S.W.T. yang bermaksud:
”Kamu (wahai umat Muhammad) adalah sebaik-baik umat yang dilahirkan bagi umat manusia, (kerana) kamu menyuruh berbuat segala perkara yang baik, dan melarang dari segala perkara yang mungkar, serta kamu pula beriman kepada Allah”
(Surah Ali Imran: 110)
Tanggungjawab melaksanakan amar ma’ruf wa nahy munkar dijelaskan dalam sabda Rasulullah saw yang bermaksud:
”Barang siapa di antara kamu yang melihat sesuatu kemungkaran, maka hendaklah dia mengubahnya dengan tangan, jika tidak mampu, hendaklah (mengubahnya) dengan lidahnya. Jika sekiranya tidak (juga) berkemampuan, maka hendaklah (mengubahnya) dengan hati. Yang demikian itu adalah selemah-lemah iman”
(Sahih Muslim)
Namun uslub dan medan berdakwah mempunyai pelbagai cara dan wadah. Antaranya ialah menerusi penguatkuasaan undang-undang, pendidikan, kesenian dan sebagainya. Dalam kepelbagaian ini, dakwah bilhikmah perlulah sentiasa dijadikan panduan. Sebagaimana firman Allah S.W.T. yang bermaksud:
”Serulah ke jalan Tuhanmu (wahai Muhammad) dengan hikmah kebijaksanaan dan nasihat pengajaran yang baik, dan berbahaslah dengan mereka (yang engkau serukan itu dengan cara yang lebih baik; sesungguhnya Tuhanmu Dialah jua yang lebih mengetahui akan orang yang sesat dari jalanNya, dan Dialah jua yang lebih mengetahui akan orang-orang yang mendapat hidayah petunjuk.”
Al-Nahl:125
Uslub dakwah yang dibentang secara tidak langsung oleh ayat di atas ialah:
a) Hikmah
b) Nasihat-nasihat yang baik
c) Bertukar-tukar fikiran dengan cara yang lebih baik
Antara medan berdakwah yang sangat berkesan ialah menyampaikan dakwah bil hikmah. Ia dapat di aplikasikan menerusi kegiatan kesusasteraan ataupun kesenian. Ini kerana kesusasteraan tersebut mempunyai nilai dan ciri-ciri halus dan mendalam melaui aspek seni bahasanya. Secara tidak langsung dapat menanamkan unsur kebaikan dan contoh yang baik kepada umat Islam. Seni bahasa yang indah mampu memperkatakan atau menyampaikan dalam konteks perasaan, kepercayaan, emosi, serta falsafah hidup yang menjadi anutan seseorang atau masyarakatnya
Oleh itu, dalam konteks ini pantun dan peribahasa amat sesuai sebagai medium dakwah yang paling efektif khususnya ke arah melahirkan belia berintegriti. Sewajarnyalah mampu menjana keimanan yang luhur kepada Allah dan meningkatkan kualiti kehidupan sebagai mukmin yang sejati.
3.0 Belia dan Integriti
Menurut Kamus Dewan (1994), belia bermaksud muda belia, sangat muda, golongan muda secara keseluruhannya yang terdiri daripada pemuda dan pemudi.
Kementerian Belia dan Sukan dalam ”Draf Kajian Semula Dasar Belia Negara” mentakrifkan belia ”mereka yang berumur antara 15 hingga 25 tahun.” Alasannya, ia selaras dengan takrif yang diberikan oleh Pertubuhan Bangsa-Bangsa Bersatu (PBB) dan diguna pakai oleh banyak negara. Manakala Commanwealth Youth Programme (CYP) pula menganggap kumpulan umur 18 hingga 35 tahun sebagai belia.
Dalam buku ”Pembentukan Dasar Belia Selangor 2005: Satu Pengamatan”, belia ditakrifkan berdasarkan peringkat umur dari 15 hingga 40 tahun. Daripada perspektif Islam pula, belia dikaitkan dengan umur baligh. Menurut Imam Syafie, umur baligh bagi perempuan ialah 10 tahun qamariyyah. Lelaki pula ialah 12 tahun qamariyyah (Abu Abdullah Muhammad, 1967). Walau bagaimanapun, sama ada cepat atau lambatnya umur baligh individu dipengaruhi oleh keadaan serta persekitaran di mana kanak-kanak itu berada.
Berdasarkan takrifan-takrifan di atas, dapatlah dibuat kesimpulan bahawa golongan belia ialah merujuk kepada mereka yang berumur antara 10 hingga 40 tahun.
Justeru itu, peringkat umur belia merupakan peringkat kehidupan yang paling berharga kerana pada usia inilah mereka berada pada tahap yang paling optimum dari segi tenaga, bakat dan potensi yang ada. Bahkan, menurut Jabatan Perangkaan, jumlah mereka yang berumur antara 15 hingga 24 tahun pada tahun 1995 ialah 3.79 juta (18.89 peratus daripada jumlah penduduk 22.43 juta). Manakala dalam kertas Cadangan Dasar Pembangunan Belia Negara (1995) pula, dinyatakan jumlah penduduk yang berumur antara 15 hingga 39 tahun pada tahun 1995 adalah 8.39 juta (41.80 peratus), dan pada tahun 2000 adalah 9.25 juta (41.24 peratus). Data ini menunjukkan bahawa belia merupakan golongan majoriti dalam negara. Oleh itu, golongan beliau sudah pasti mempunyai sumbangan yang besar kepada pembangunan negara dan masyarakat.
Seorang penyair Arab moden Ahmad Shauqi Bey (1868-1932) pernah menyebut, ”Keunggulan bangsa kerana akhlaknya, runtuh akhlak runtuhlah mereka.” Manakala Saidina Umar al-Khattab r.a pernah berkata; ”Jika mahu melihat rupa bentuk negara di masa hadapan lihatlah generasi belia hari ini.” Ini menunjukkan bahawa golongan belia yang berintegriti merupakan aset negara yang paling berharga.
Menurut Kamus Dewan (1994) integriti adalah kejujuran, keadaan sempurna dan utuh.
Manakala Oxford Dictionary mentafsirkan ’integrity’ sebagai quality of being honest and having strong moral principles, the state of being whole and undivided dan the condition of being unified or sound in construction.
Mengikut Pelan Integriti Nasional (PIN), integriti adalah kualiti unggul yang wujud secara keseluruhan dan padu pada individu dan organisasi. Ia adalah berlandaskan etika dan pencerminan etika dalam tindakan sehari-hari.
Kesimpulannya integriti adalah merangkumi setiap aspek kehidupan manusia yang mencakupi integriti kita dengan tuhan, sesama manusia dan dengan diri kita sendiri. Ia adalah apa yang kita rasa (hati), apa yang kita fikir, dan apa yang kita lakukan atas dasar yang betul dan ikhlas. Oleh itu, kegiatan dakwah hendaklah ditingkatkan agar dapat melahirkan belia yang berintegriti. Walau bagaimanapun, aktiviti dakwah tersebut hendaklah dipelbagaikan sama ada secara langsung mahupun secara tidak langsung. Antara aktiviti dakwah yang dapat meningkatkan integriti belia ialah menerusi kegiatan kesusasteraan seperti pantun, peribahasa dan lain-lain.
4.0 Pantun Melayu
Pantun adalah merujuk kepada sesuatu yang teratur sama ada berupa ucapan, pimpinan didikan atau pun kesopanan. Ia di anggap satu tradisi lisan yang boleh dikategorikan sebagai puisi rakyat lisan (Mohd Taib Osman, hlm xii)
Ide-ide dalam pantun umumnya lebih ringan dan sesuai untuk situasi yang menunjukkan keceriaan dan keseronokan terutamanya dalam majlis-majlis tertentu. Unsur bunyi turut ditekankan dengan rima akhirnya yang berselisih a-b-a-b. Timbangan suku kata pada tiap-tiap baris juga seimbang apabila baris itu diucapkan.
Umumnya pantun terdiri daripada ikatan lebih daripada empat baris, enam baris, lapan ataupun sepuluh. Apa yang pentingnya ialah pasangan antara baris-baris tersebut (Mohd Taib Osman, hlmn. 1). Biasanya dalam sebuah rangkap pantun mempunyai persoalan maksud dan pembayang. Disinilah kita perhatikan betapa erat hubungan pembayang dengan isinya.
4.1 Unsur dakwah dalam pantun
Secara umumnya, pantun boleh dikategorikan kepada pantun kanak-kanak, pantun orang dewasa dan pantun orang tua. Manakala tema persoalannya pula berhubung dengan nasihat, bentuk adat, perantau, budi, agama, kepahlawanan, jenaka, teka teki dan jenaka. (Pantun Melayu, hlm 22).
Dalam kertas kerja ini, penulis cuma menumpukan pantun yang mengemukakan persoalan atau tema belia dan integriti sahaja. Namun, tema-tema tersebut tidak boleh dipisahkan daripada nilai-nilai kemasyarakatan, akhlak dan ketauhidan kerana inilah yang dapat membentuk jati diri seseorang belia itu. Di sini penulis serba sedikit menghuraiakn beberapa tema pantun yang boleh dijadikan panduan kepada para belia amnya dalam memalhirkan belia yang berintegriti dalam negara ini.
a.Tema Adat
Di dalam pantun adat umpamanya, belia diseru supaya berpegang kuat kepada adat dan budaya. Belia yang berpegang kuat kepada adat dan budaya terutamanya yang berteraskan Islam tidak mudah terpengaruh dengan budaya asing terutamanya budaya barat.
Lebat daun bunga tanjung
Berbau harum bunga cempaka
Adat dijaga pusaka dijunjung
Baru terpelihara adat pusaka
Menanam kelapa dipulau Buku
Tinggi sedepa sudah berbuah
Adat bermula dengan hukum
Hukum bersandar dengan kitabullah
b.Tema Keimanan
Keimanan adalah tonggak utama dalam diri individu belia itu sendiri. Tanpa keimanan kepada Allah dan Rasul, para belia akan mudah terpengaruh dengan anasir yang tidak sihat.
Sungguh indah pintu di pahat
Burung putuh di atas dahan
Kalau hidup hendak selamat
Taat selalu perintah Tuhan
Nabi Daud, Nabi Sulaiman,
Ketiga nabi Musa,
Teguhlah memegang iman
Pakai pendinding api neraka
Dari hari menghitung hari,
Dari bulan menghitung bulan,
Barangsiapa tak ingatkan hari
Tidakkan tahu nabi dan Tuhan
c.Tema Ilmu
Menghormati guru adalah antara akhlak yang paling mulia. Tanpa guru sudah tentu kita menjadi bangsa yang jahil. Oleh itu , wajib kita menghormati dan menghargai guru kerana telah memberikan ilmu yang berguna di masa hadapan.
Pakai baju warna biru
Pergi ke sekolah pukul Satu
Murid sentiasa hormatkan guru
Kerana guru pembekal ilmu
Wahai anakanda intanpilihan
Gunakan pantun menyampaikan pesan
Maafkan olehmu tunjuk ajaran
Untuk keselamatan hari kemudian
Bintang tujuh sinar berseri
Bulan purnama datang menerpa
Ajaran guru hendak dicari
Mana yang dapat janganlah lupa
d.Tema Qada’ dan Qadar
Ayam disabung jantan dipaut
Jika ditambat kalah laganya
Asam didarat ikan dilaut
Dalam belanga bertemu jua
Ajal, jodoh, rezki, maut adalah ditangan Tuhan. Semua yang berlaku keatas makluk adalah diatas qada’ dan qadar Allah. Sewajarnya sebagai umat Islam wajib percaya kepada ketentuanNya.
Berbunga lebat pohon rambutan
Hinggap tempua berjuntai kaki
Bila dapat memandang bulan
Jangan lupa rumput dibumi
Berdasarkan pantun peribahasa tersebut, jelas menunjukkan individu muslim yang baik sentiasa diterima dimana mereka berada. Melalui akhlak dan perilaku yang mulia dapat mencerminkan keperibadian yang luhur seiring dengan ajaran Islam. Rasulullah s.a.w dijadikan qudwah hasanah kepada umat islam diatas keunggulan keperibadiannya. Sepertimana Firman Allah yang bermaksud: "Sesungguhnya telah ada pada (diri) Rasul itu suri teladan yang baik bagimu (yaitu) bagi orang yang mengharap (rahmat) Allah dan (kedatangan) hari kiamat dan dia banyak menyebut Allah." (Surah al-Ahzab: 21)
Firmannya lagi :” Dan sesungguhnya kamu benar-benar berbudi pekerti yang agung
( Al-Qalam : 4).
5.0 Peribahasa Melayu
Peribahasa ialah salah satu cabang dalam sastera rakyat atau sastera lisan. Ungkapan Melayu ini wujud dan berkembang seiring dengan perkembangan bangsanya. Ia berkembang melalui warisan dan ingatan daripada satu generasi kepada satu generasi. Ungkapan Melayu tradisional ialah suatu ucapan yang unik dalam susunan yang bersistematik.. Jika diteliti setiap ungkapan yang dituturkan itu mengandungi kebenaran logik dan kehalusan bahasa sehingga dapat diterima oleh pendengarnya. Contohnya seperti “dikulum menjadi manikam, dimuntahkan menjadi sekam”. Ungkapan ini pula ringkas dan padat. Mengandungi nilai-nilai keindahan yang kaya dengan unsure alam dalam gaya bahasa seperti personifikasi dan aliterasi.
5.1 Unsur dakwah dalam peribahasa
Sepanjang pengkajian penulis dalam kertas kerja ini, buku Kamus Pepatah, Bidalan dan Perumpamaan hasil tulisan Ainon Mohd dan Abdullah Hassan amat menarik pemerhatian penulis. Terdapat hampir 6 ribu koleksi pepatah, bidalan dan perumpamaan yang terkandung dalam penulisan tersebut dengan menggunakan bahasa yang mudah dan tepat. Penulis mengutip beberapa peribahasa yang boleh dikaitkan dengan belia Islam dalam melahirkan belia yang berakhlak dan bertamadun. Antara peribahasa tersebut ialah :
a. Bagaikan aur dengan tebing- saling bantu membantu
Setiap manusia yang bergaul dengan satu golongan mestilah ada caranya yang tertentu dan ada berbagai-bagai bentuk. Ini termasuklah daripada segi hubungan persahabatan, hubungan persaudaraan, hubungan rakan pergaulan dan yang lebih utama ialah hubungan dengan jiran tetangga. Hubungan ini tidak kira dalam bentuk apa sekalipun sama ada memberi bantuan, kerjasama dan sebagainya tetapi khusus kepada perkara-perkara kebaikan sahaja. Firman Allah yang bermaksud :
"Dan hendaklah kamu tolong-menolong dalam perkara-perkara kebakikan dan ketaqwaan dan janganlah kamu toong-menolong dalam perkara-perkara kejahatan dan permusuhan." (al-Maidah: 2)
Dalam ayat al-Quran tadi jelas kepada kita bahawa kerjasama antara jiran itu amat penting untuk melahirkan suatu masyarakat yang harmoni dan bersatu padu.
Begitu juga antara jiran tetangga hendaklah saling hormat-menghormati. Islam telah menetapkan beberapa hak bagi umat Islam terhadap jirannya antara lain ialah:
1. Sentiasa memberi salam kepadanya apabila bertemu.
2. Jangan terlampau banyak bertanyakan hal ehwalnya.
3. Selalu menziarahinya terutama ketika sakit.
4. Memaafkan segala kesalahan dan kesilapannya.
5. Hendaklah menutup segala keaiban dan kecelakaan dan diketahui oleh orang ramai.
Kalau kita lihat pada zaman Rasulullah s.a.w., kerjasama antara jiran khususnya dan antara umat Islam amnya adalah sangat erat hinggakan mereka sanggup menyerahkan segala harta kekayaan mereka untuk jihad di jalan Allah dan membentuk sebuah masyarakat Islam yang benar-benar bersatu padu, misalnya Othman bin Affan dan Abdul Rahman bin Auf, mereka ini sanggup membelanjakan harta kekayaan yang banyak untuk berjihad di jalan Allah dan menolong saudara mereka yang memerlukan pertolongan.
Berdasarkan keterangan di atas, generasi belia hari ini perlu menitikberatkan konsep bagai aur dengan tebing dalam kehidupan seharian. Ternyata peribahasa tersebut mempunyai kesan yang positif kepada generasi para belia sebagai pemimpin dimasa akan datang.
b.Habis akal baru tawakal – sikap bertawak diakhir pekerjaan
Dalam al-Quran, konsep tawakal disebut sebagai konsep yang menganugerahkan hidup dan semangat kepada manusia. Setiap ayat yang memerintahkan manusia untuk beramal dan menghilangkan rasa takut, senantiasa ungkapan: "...jangan takut dan bertawakallah kepada Allah". Bergantunglah kamu kepada Allah dan melangkah majulah ke depan. Bergantunglah pada Allah dan sampaikanlah kebenaran. Bergantunglah pada Allah dan janganlah gentar menghadapi musuh yang banyak jumlahnya.”Oleh itu para belia di negara ini perlulah memegang prinsip tawakal sebagai satu semangat dalam melaksanakan tugas dan tanggungjawab di atas muka bumi ini. Secara tidak langsung, peribahasa ini menjadikan kita panduan dalam meneruskan kehidupan sebagai khalifah.
Apabila para belia mempelajari konsep tawakal, sudah tentulah kehidupan mereka beroleh ketenangan, tidak menjauhkan diri dari tanggung jawab seperti diberikan kepada mereka. Oleh itu , konsep tawakal yang benar harus sesuai dengan apa yang diajarkan oleh al-Quran. Penulis berjaya membuktikan bahwa konsep tawakal dalam al-Quran merupakan konsep yang luar biasa yang perlu dihayati oleh generasi belia hari ini. Ia memberikan semangat dalam kehidupan seharian apatahlagi menghadapi pelbagai mehnah dalam perjalanan hidup. Tidak salah kita katakan peribahasa Melayu yang diwarisi oleh nenenk moyang kita memang ada kebenarannya.
c. Cepat kaki ringan tangan – rajin
Berdasarkan pepatah di atas , generasi belia perlulah mempunyai sikap yang rajin dalam ibadah dan aktiviti harian . Ia termasuklah soal sembahyang, berpuasa, melaksanakan amalan-amalan yang soleh yang lain. Imam Ghazali pernah berkata “ Rajin adalah penawar yang paling mujarab, sedangkan malas adalah racun yang sangat berbisa.”
d.Sabar penghilang penat,tekun pembawa dekat
e.Sehari selembar benang, lama- lama jadi sehelai kain
Peribahasa di atas yang telah dikemukakan oleh penulis adalah berkaitan dengan sifat sabar. Sifat ini telahpun disebut di dalam Al-Quran lebih dari 70 kali. Antaranya:
"Wahai orang-orang yang beriman, bersabarlah kamu (menghadapi kesukaran dalam mengerjakan perkara-perkara kebajikan) dan kuatkanlah kesabaran kamu (lebih daripada kesabaran musuh) dan bersedialah (dengan kekuatan pertahanan di daerah-daerah sempadan) serta bertakwalah kamu kepada Allah, supaya kamu berjaya"
(Ali Imran 3: 200)
Sumber kesabaran adalah iman dan taufiq daripada Allah. Ia tidak mungkin hanya bergantung kepada azam dan semangat semata-mata. Firman Allah:
"Dan bersabarlah kamu, bahawasanya kesabaran kamu itu tidak mungkin melainkan dengan Allah." (An-Nahl 16: 127)
Oleh itu para belia perlulah menanamkan sifat sabar dalam diri mereka apabila berhadapan dengan percubaan dan dugaan yang mendatang. Tanpa adanya sifat sabar akan lahirlah belia yang mempunyai sifat-sifat yang terkeji yang menjadikan dirinya tidak dihormati dan dijauhi oleh masyarakat sekeliling.
Luqman Al-Hakim telah memberikan nasihat kepada anaknya berhubung dengan sabar iaitu dalam konteks kewajipan solat serta mengerjakan al-amr bil ma'ruf wa an-nahy 'an al-munkar. Firman Allah:
"Dan bersabarlah kamu terhadap apa yang menimpa kamu. Sesungguhnya ia merupakan perkara yang memerlukan keazaman (yang kuat)" (Luqman 31: 17)
Apabila generasi belia memegang prinsip sabar tersebut, Allah juga memberikan khabar gembira kepada orang-orang yang sabar. Janji Allah dalam Firmannya:
"Dan berikanlah khabar gembira kepada orang-orang yang bersabar. Iaitu mereka yang apabila ditimpa musibah mereka berkata 'Sesungguhnya kita ini adalah kepunyaan Allah dan kepadaNya jualah kita kembali'. Mereka itulah yang (Allah berikan) kurniaan (dan pengampunan) serta rahmat ke atas mereka, dan mereka itulah orang-orang yang beroleh petunjuk." (Al-Baqarah 2: 155-157)
Mereka yang kehilangan sesuatu kerana sabar, dijanjikan Allah dengan gantian yang lebih baik bahkan terbaik. Firman Allah yang bermaksud : "Dan Kami pasti memberikan ganjaran kepada mereka yang bersabar, dengan ganjaran yang terbaik di atas apa yang mereka lakukan" (An-Nahl : 127)
Sewajarnya generasi belia di negara ini perlulah memupuk sifat sehelai benang akhirnya menjadi selelmbar kain dalam pekerjaan dan amalan seharian. Di samping bersabar dalam melakukan perkara tersebut.
f. sepanjang-panjang tali berhujung juga – biar berapa lama hidup akan mati jua.
Warga belia perlulah berpegang kepada peribahasa di atas iaitu sepanjang-panjang tali terhujung juga yang membawa maksud walaupun usia kita panjang tetapi kita akan menemui kematian. Oleh itu para belia wajarlah mengetahui hakikat kematian dan mengambil pengajaran daripada kematian yang mana ia pasti berlaku kepada setiap manusia sebagaimana firman Allah SWT:
“Tiap-tiap yang berjiwa akan menemui mati.”
(Ali ‘Imran: ayat 185)
g. Jangan bercermin di air keroh – jangan ditiru perbuatan negatif
Pada hari ini, para belia terdedah kepada unsur negatif yang membawa kepada kerosakan negara. Antaranya gejala dadah, pelacuran, pergaulan bebas dan sebagainya. Sebagai belia yang menjadi pewaris negara di masa akan datang, perlulah menonjolkan kepimpinan dan teladan yang baik kepada generasi di bawahnya. Sebenarnya role model masyarakat yang bertamadun dan agung telahpun lahir di zaman Rasulullah SAW dan para sahabat. Adalah perlu sekali kita mengambil contoh teladan mereka dalam usaha kita membentuk masyarakat yang mempunyai akhlak yang mulia. Generasi pertama tersebut memiliki sifat-sifat dan ciri-ciri penting hingga melayakkan mereka menjadi ummat terbaik. Maka dengan itu konsep bercerminkan air yang keroh tidak patut di jadikan prinsip kepada generasi akan datang kerana ia akan membawa kepada kemunduran dan kerosakan dalam sesebuah masyarakat amnya umat Islam
.g. Jangan meludah ke langit. – jangan menderhaka
Warga belia juga adalah bertanggungjawab ke atas ibu dan bapa walaupun sudah berkahwin. Peribahasa di atas mengingatkan kepada kita semua sebagai hamba Allah supaya “ jangan meludah ke langit.” Ia bermaksud kita tidak dibenarkan sama sekali menderhaka kpeada kedua ibu bapa kita yang telah banyak berkorban masa dan tenaga semenjak kita dilahirkan sehinggalah kita dewasa.
Sebagai seorang anak, kita mestilah mentaati kedua ibu bapanya sedaya mungkin. Lebih-lebih lagi ibu yang sanggup berjaga malam demi menjaga kemaslahatan dirinya dan demi mempastikan dirinya itu tidak apa-apakan oleh serangga perosak seperti nyamuk, lipan dan sebagainya. Ia juga wajib mengelakkan dari melakukan sesuatu yang boleh menyentuh perasaan ibunya.
Belia yang soleh adalah yang sanggup berbuat baik kepada kedua ibu bapa, lebih-lebih lagi ibu mereka yang masih hidup. Jika gagal berbuat baik dan berbakti kepadanya pada hari ini tanpa alasan yang syar'i, maka seorang anak tersebut dinamakan sebagai anak yang derhaka. Anak derhaka tidak akan mencium bau syurga selagi tidak mendapat keredaan dari kedua ibubapanya.
h. Hidup tidak kerana doa, mati tidak kerana sumpah-Ajal Maut diitangan Tuhan
Hidup dan mati adalah ditangan Allah Taala. Itulah sebabnya kita sebagai umat Islam perlu diingatkan dengan kematian .Mati tidak mengenal sesiapa samada muda ataupun tua. Oleh itu pada hari ini , kematian di negara ini bukan sahaja daripada faktor sakit kronik tetapi kemalangan jalan raya, pembunuhan dan sebagainya. Oleh itu kita sebagai umat Islam perlulah menyiapkan bekalan di akhirat kelak.
i. Ilmu padi makin berisi makin tunduk – semakin pandai,semakin merendah diri
Dalam konteks peribahasa di atas, apabila seseorang itu berilmu , ia perlulah merendah diri ,tidak sombong dan angkuh pada orang lain. Ini kerana ilmu itu adalah anugerah Allah kepada hambanya. Begitu juga mempunyai bnayak ilmu tetapi disimpan sahaja untuk dirinya dan bukan untuk disebarkan kepada orang lain laksana pohon yang tidak berbuah.
Hakikatnya, orang-orang terdahulu mempunyai seribu satu peribahasa yang boleh kita jadikan panduan kepada kita semua. Ia bukan sahaja kepada golongan kanak-kanak, golongan warga tua bahkan para belia kita pada hari ini. Ungkapan peribahasa tersebut sebenarnya mempunyai makna yang tersirat dan tersurat wajar kita sematkan dalam hati dan pegangan kita dalam kehidupan seharian. Wajarlah belia diibaratkan ‘orang muda selendang dunia
6.0 Penutup
Sebagai belia Islam yang akan menerajui kepimpinan akan datang, wajarlah mempersiapkan diri dengan keimanan dan akhlak yang luhur. Kesenian pantun dan peribahasa menjadi simbol dalam melahirkan belia berintegriti di negara ini. Ternyata sumbangan pantun dan peribahasa mempunyai nilai-nilai dan keunikan yang tersendiri yang perlu diberi perhatian kepada kita sebagai masyarakat Islam.
Rujukan
Al-Quran
Ahmad Kamal Abdullah, 1988. Unsur-unsur Islam Dalam Puisi Melayu Moden, Dewan Bahasa dan Pustaka: Kuala Lumpur
Ainon Mohd dan Abdullah Hassan, 2006. Kamus Pepatah, Bidalan dan Perumpamaan.PTS Publications.Batu Caves. Selangor
C. Israr, 1978. Sejarah Kesenian Islam. Penerbit Bulan Bintang: Jakarta
Mohd Taib Osman, 1975. Warisan Puisi Melayu, Dewan Bahasa dan Pustaka: Kuala Lumpur
Tenas Effendy, t.t. Pantun Sebagai Media Dakwah dan Tunjuk Ajar Melayu. Penerbitan UM: Kuala Lumpur
Friday, August 7, 2009
Dakwah Hamka Menerusi karya Kreatif: Satu Sorotan
1.0 PENGENALAN
Karya kreatif dihasilkan bukan kerana dorongan estetika semata-mata, tetapi ia juga boleh digunakan untuk tujuan dakwah khususnya untuk penulis berlatarbelakangkan pendidikan Islam. Ia boleh dijadikan medan dakwah yang sangat berkesan kerana khalayaknya melewati sempadan geografi dan tiada batasan masa. Tugas ini boleh dijalankan sepanjang masa tidak kira siang atau malam. Asalkan tidak bercanggah dengan ajaran Islam, ia menjadi saluran menyampaikan risalah yang tidak kurang pentingnya selain dalam bentuk percakapan (dakwah bil lisan) dan dalam bentuk perlakuan (dakwah bil hal).
Sementelahan pula, sudah terlalu banyak masyarakat dilambakkan dengan karya kreatif yang bebas nilai agama dengan tema-tema yang berbau cinta asyik maksyuk dan melalaikan. Justeru itu, menghasilkan karya kreatif yang berasaskan prinsip ’amal makruf nahi mungkar’ dapat menjadi alternatif kepada khalayak yang mahukan bahan bacaan berwawasan. Dalam hal ini, penghasilan karya kreatif bukan sahaja untuk tujuan dakwah bahkan juga merupakan tuntutan fardu kifayah.
2.0 KONSEP DAKWAH DALAM ISLAM
Pengertian dakwah dari segi bahasa bermaksud seruan, ajakan, panggilan dan nasihat. Ia berasal daripada perkataan (da’a), (da’awa), dan (du’a) yang bererti mencenderungkan dan menggalakkan kepada sesuatu
Manakala pengertian dakwah dari segi istilah pula ialah ajakan atau panggilan kepada kebenaran atau kesejahteraan iaitu panggilan atau ajakan kepada ajaran Islam dan mengamalkannya (Kamus Istilah Fiqh, 1997:55-56). Menurut Ibn Taimiyah di dalam kitabnya Majmu’ al-Fatawa, dakwah adalah menyeru manusia agar beriman dengan Allah s.w.t. serta beriman dengan apa yang telah di bawa oleh para RasulNya, membenarkan apa yang telah diberitakan oleh mereka dan taat kepada perintah mereka (Ibn Taimiyah: 157). Sebagaimana firman Allah s.w.t. yang bermaksud:
”Katakanlah (wahai Muhammad) kepada mereka: Inilah jalanku, aku menyeru (kamu) dengan cara yang betul, aku dan siapa yang mengikutku, dan maha suci Allah, dan bukanlah aku dari golongan orang-orang yang musyrikin.”
(Yusuf:108)
Orang yang menjalankan urusan dan memikul beban dakwah supaya ianya sampai kepada manusia disebut sebagai al-Da’ie. Ia adalah kata nama pelaku iaitu kata nama bagi orang yang melakukan dakwah.
Dakwah tidak boleh dipertanggungjawabkan ke atas bahu satu-satu golongan semata- mata seperti imam, guru agama dan sebagainya. Tetapi , ia adalah tanggungjawab semua orang Islam. Melaksanakannya adalah satu ibadah dan akan diberi ganjaran pahala oleh Allah s.w.t. Sebagaimana sabda Nabi s.a.w. yang bermaksud:
”Barangsiapa yang mengajak kepada suatu petunjuk yang benar, maka baginya pahala sama seperti pahala orang yang mengikutnya, tiada kurang dari pahala mereka walau sedikit pun. Dan barangsiapa yang mengajak kepada kesesatan, maka atasnya dosa sama seperti dosa yang mengikutnya, tiada kurang dari dosa mereka walau sedikit pun”
(Riwayat Ibnu Majah)
Dakwah adalah kesinambungan dari tugas para Nabi dan Rasul. Di antara tujuan dakwah adalah:
Mengajak manusia ke arah persekitaran yang selamat. Sebagaimana firman Allah s.w.t. yang bermaksud:
”Allah menyeru (manusia) ke Darussalam (syurga) dan menunjuki orang yang dikehendakiNya kepada jalan yang lurus (Islam).”
(Yunus:25)
· Mengajak manusia ke jalan Allah. Sebagaimana firman Allah s.w.t. yang bermaksud:
”Serulah (wahai Muhammad) ke jalan Tuhanmu dengan kebijaksanaan dan nasihat yang baik, dan debatilah mereka dengan cara yang terbaiklah sekali. Sesungguhnya Tuhanmu lebih mengetahui siapa yang sesat dari jalanNya, dan Dia juga lebih mengetahui dari hal orang-orang yang mendapat petunjuk.”
(Al-Nahl:125)
· Mengajak manusia kepada kebaikan dan mencegah mereka melakukan kejahatan. Sebagaimana firman Allah s.w.t. yang bermaksud:
”Hendaklah ada di antara kamu suatu ummat yang menyeru kepada kebajikan, menyuruh berbuat baik dan mencegah berbuat mungkar, dan mereka itulah orang-orang yang berjaya.”
(Ali Imran:104)
· Menyeru manusia kepada Allah s.w.t. dan beramal soleh. Sebagaimana firman Allah s.w.t. yang bermaksud:
Siapakah yang lebih baik perkataannya di antara orang yang menyeru kepada Allah, lalu dia mengamalkan perbuatan yang saleh seraya berkata sesungguhnya aku ini dari kaum muslimin.”
(Fussilat:33)
3.0 PENULISAN KREATIF MEDAN PENULIS DAKWAH
Menurut Kamus Dewan, perkataan kesenian berasal daripada kata akar 'seni' yang membawa pelbagai pengertian seperti halus, tipis, enak didengar, karya yang diciptakan dengan bakat, hasil daripada sesuatu ciptaan dan kebolehan mencipta sesuatu yang indah-indah. Justeru itu, kata terbitan 'kesenian' boleh membawa maksud perihal seni yang berkaitan dengan seni dan keindahan (Kamus Dewan 1989:1169-71). Ia merupakan hasil dari usaha manusia dalam menggarap dan mengekspresi bakatnya yang dianugerahkan oleh Allah s.w.t.
Penulisan Kreatif merupakan salah satu dari cabang kesenian. Penulisan ialah proses memilih, menyatukan, menyusun, dan mengembangkan idea ke dalam ayat dan perenggan yang efektif. Manakala 'kreatif' pula adalah perkataan Inggeris 'creative' yang bermaksud mempunyai daya kreatif atau daya cipta. Disini dapat difahamkan bahawa penulisan kreatif ialah keupayaan atau ketrampilan manusia berkreativiti dalam bentuk penulisan yang lazimnya bersifat non-ilmiah atau fiksyen seperti cerpen, novel, pantun, dan sebagainya.
Dr. Hashim Awang dalam bukunya; Hakikat Kesusasteraan menegaskan, penulisan kreatif itu adalah hasil kesusasteraan dan kesusasteraan itu pula membawa makna ’seni sastera’ maka bahan yang tercipta olehnya tidak lain daripada rakaman manusia tentang apa yang di lihat, apa yang dialaminya, apa yang difikirkan dan apa yang dirasakan dari berbagai-bagai aspek kehidupannya yang menarik untuk semua manusia.
Antara peranan atau hasil karya kreatif ialah bertujuan:
Menanam semangat dan nilai-nilai kemanusiaan
Menanamkan semangat cintakan tanah air dan bangsa
Mendidik pembaca dengan harapan dapat mengamalkan keperibadian yang seimbang dengan memainkan peranannya sebagai anggota masyarakat
Melahirkan individu-individu yang berminat dan mengenali karya-karya yang bermutu
Menanamkan nilai-nilai jati diri dan ketamadunan sesuatu bangsa
Menyentuh hakikat ini, para Da’ie khususnya para penulis yang berlatar pendidikan agama haruslah mengambil kesempatan yang sebaik mungkin dengan menjadikan penulisan kreatif sebagai medan untuk berdakwah. Melalui genre sastera; novel, cerpen, puisi dan drama, nilai-nilai agama dapat disalurkan baik secara langsung mahupun tidak langsung kepada khalayak (penggemar sastera tersebut). Apatah lagi jika disorot kepada perkembangan novel Melayu peringkat awal (sebelum perang dunia kedua) golongan agamalah yang menjadi perintisnya sebelum dikembangkan oleh golongan intelek Melayu terutama lepasan Maktab Perguruan Sultan Idris, Tanjung Malim, Perak.
Di Malaysia, antara pelopor yang menjadikan penulisan kreatif khasnya novel sebagai saluran berdakwah ialah Syed Syeikh al-Hadi menerusi novel Faridah Hanum yang diterbitkan dalam tahun 1925 dan Ahmad Rashid Talu menerusi karyanya Kawan Benar (1927) dan Iakah Salmah? (1928). Manakala di Indonesia ialah Martha (Maisir Thaib) menerusi novel Oestaz A Ma’sjoek dan Angkatan Baroe oleh Hamka yang diterbitkan dalam tahun 1939.
4.0 HAMKA SEBAGAI PENULIS DAKWAH
4.1 Biografi Hamka
Salah seorang ulama nusantara tersohor yang menggunakan metod ini sebagai salah satu daripada pendekatan dakwahnya ialah Hamka. Nama sebenar beliau ialah Profesor DR. Haji Abdul Malik bin Sheikh Abdul Karim bin Sheikh Muhammad Amrullah.Dilahirkan pada 13 Muharam 1362H bersamaan dengan 17 Februari 1908M di Kampung Molek, Sungai Batang, Maninjau, Minangkabau, Sumatera Barat, Indonesia. Beliau adalah putera kepada Dr. Syeikh Abdul Karim bin Syeikh Amrullah dengan isterinya Siti Safiah. Bapanya yang terkenal dengan gelaran Haji Rasul, merupakan seorang pelopor Gerakan Islah (tajdid) di Minangkabau, Indonesia.
Hamka mendapat pendidikan rendah di Sekolah Dasar Maninjau sehingga darjah dua. Ketika berusia 10 tahun, beliau meneruskan pendidikan di Sumatera Tawalib iaitu sebuah pondok pesantren yang didirikan oleh bapanya di Padang Panjang. Selain di pesantren, beliau juga mengikuti kuliah agama di surau dan masjid yang disampaikan oleh ulama’ terkenal seperti Syeikh Ibrahim Musa, Syeikh Ahmad Rashid, Sultan Mansur, R.M. Surjoparonto dan Ki Bagus Hadikusumo.
Sungguhpun tidak mendapat pendidikan formal yang tinggi, tetapi melalui penguasaan bahasa Arabnya yang baik, beliau dapat menelaah dan menyelidiki karya ulama’ dan intelektual Timur Tengah seperti Zaki Mubarak, Jurji Zaidan, Abbas al-Aqqad, Mustafa al-Manfaluti, Hussain Haikal dan lain-lain lagi. Selain itu, beliau juga dapat meneliti karya sarjana Barat seperti Albert Camus, William James, sigmund Freud, Arnold Toynbee, Jean Paul Sarte, Karl Marx dan lain-lain lagi yang telah diterjemahkan ke dalam bahasa Arab
Kegemaran Hamka yang rajin membaca dan bertukar pandangan dengan tokoh-tokoh ilmuan lain banyak membantu beliau meningkatkan lagi kefahamannya baik dari segi agama, budaya mahupun senario politik semasa. Antara tokoh-tokoh terkenal yang sering bertukar pandangan dengan beliau ialah HOS Tjokroaminoto, Raden Mas Surjoparonoto, Haji Fachrudin, A.R. Sultan Mansur dan Ki Bagus Hadikusomo. Sambil berdiskusi kesempatan ini juga digunakan untuk mengasah bakatnya sehingga menjadi seorang pemidato yang handal.
Dalam lapangan pekerjaan, beliau seorang ulama’ yang gigih dan aktif berorganisasi khususnya dalam Pertubuhan Muhammadiyah. Selain itu, beliau juga merupakan wartawan, penulis, editor dan penerbit kepada beberapa buah akhbar seperti Pelita Andalas, Seruan Islam, Bintang Islam dan Seruan Muhammadiyah sejak tahun 1920an lagi. Justeru itu, kerjaya ini sedikit sebanyak dapat membantu beliau maju dalam arena penulisan sama ada karya ilmiah mahupun karya kreatif. Antara karya ilmiah terbesarnya ialah Tafsir al-Azhar (5 jilid) dan Sejarah Umat Islam. Manakala, karya kreatif antaranya Tenggelamnya Kapal Van Der Wijck, Di Bawah Lindungan Kaabah dan Merantau Ke Deli.
Di atas sumbangan dan jasanya itu, beliau telah menerima beberapa anugerah pada peringkat nasional dan antarabangsa seperti Doktor Honoris Causa, Universiti al-Azhar, 1958; Doktor Honoris Causa, Universiti Kebangsaan Malaysia, 1974 dan gelaran Datu Indono dan Pengeran Wiroguno daripada kerajaan Indonesia.
Hamka telah pulang ke rahmatullah dunia pada 24 Julai 1981, dalam usia 73 tahun. Pemergiannya merupakan satu kehilangan bukan sahaja kepada negara kelahirannya, Indonesia, bahkan turut diratapi oleh umat Islam di seluruh Nusantara.
4.2 Penulisan Kreatif Sebagai Wadah Dakwah
Hamka adalah insan yang istimewa kerana beliau bukan sahaja seorang pemidato yang hebat tetapi juga seorang yang berbakat besar dalam bidang penulisan. (Bustanuddin Agus, 2001:10). Dalam hal ini, DR. Mukti Ali pernah berkata:
” Kalau mendengar kalimat-kalimat Buya, saya langsung menemukan sesuatu yang selama ini saya cari. Saya sangat sulit mencari orang seperti Buya sebab setiap kalimat yang diucapkan memikat lawan bicaranya. Rasa-rasanya harus minta tambah kalau Buya mengakhiri pembicaraannya.”
Manakala dalam bidang penulisan, sumbangannya memang tidak dapat dinafikan lagi. Sehingga ke akhir hayatnya, beliau telah menghasilkan sebanyak 118 buah karya yang masih menjadi rujukan oleh umat Islam hingga ke hari ini. Suatu pencapaian sangat luar biasa yang jarang dicapai oleh mana-mana tokoh ilmuan Islam.
Disamping sebagai ulama’, pujangga dan wartawan, beliau juga turut dinobatkan sebagai sasterawan kerana berjaya menjadikan penulisan kreatif sebagai wadah untuk menyampaikan dakwah Islamiah dan kesedaran beragama dikalangan umat Islam.Keistimewaan ini telah melonjakkan namanya sehingga dia di gelar sasterawan Islam, sebagaimana yang diungkapkan ketika beliau dianugerahkan Ijazah Kehormat Doktor Persuratan oleh Universiti Kebangsaan Malaysia:
”Sebagai seniman, Haji Abdul Malik Karim Amrullah amat peka, sebagai ulama ia membela agama, sebagai pendakwah ia menyebarkannya melalui karya sasteranya sehingga ia digelar sasterawan Islam...”
(Razali Haji Nawawi, 1974)
Walaupun tidak mendapat pendidikan formal dalam bidang kesusasteraan, tetapi sikapnya yang suka membaca terutama buku-buku sastera dan sejarah serta lain-lain makalah secara tidak langsung telah memupuk minat beliau dalam bidang tersebut. Tambahan pula, sebagai mubaligh beliau banyak mengembara dari satu tempat ke satu tempat. Melalui pembacaan yang pelbagai dan dikayakan dengan pengalaman hidup inilah Hamka memajukan dirinya terutamanya di dalam bidang penulisan hingga ke akhir hayatnya.
Sebagai seorang da’i, Hamka meletakkan kepentingan dakwah Islamiah melebihi dari kepentingan yang lain. Melalui gaya bahasanya yang menarik dan mudah difahami, beliau mengkritik keadaan masyarakat Islam yang terumbang-ambing disebabkan oleh sogokan adat yang pincang, fanatik terhadap kaum dan tidak ada fleksibiliti seperti yang dianjurkan oleh Islam (Abdul Rahman Abdul Aziz, 2002:7).
Antara persoalan kehidupan yang dikemukakan Hamka dalam karya kreatifnya ialah pertentangan individu miskin dan kaya, beradu nasib di perantauan, rintihan manusia bawahan yang menderita dan keruntuhan nilai budi akibat terlalu mengutamakan kebendaan.Manakala, watak-watak yang dipaparkannya merupakan pertentangan antara haq dan batil.Gambaran ini jelas kelihatan lewat karya-karya kreatif beliau seperti Tenggelamnya Kapal van der Wijck (1938), Di Bawah Lindungan Ka’abah (1937), Keadilan Ilahi (1939), Merantau Ke Deli (1939), Tuan Direktur (1940), Menunggu Beduk Berbunyi (1949) dan lain-lain lagi.
5.0 SUMBANGAN DAN KEPENTINGANNYA KEPADA PERKEMBANGAN DAKWAH ISLAMIAH HARI INI
Sebagai seorang yang terdidik dengan pengetahuan agama, beliau bukan sekadar bersastera sebagaimana sesetengah penulis kreatif yang lain tetapi turut menampilkan ajaran-ajaran Islam mengenai akidah, ibadah, muamalah, akhlak, falsafah dan sejarah. Justeru itu, penulisan kreatif Hamka telah berjaya membimbing masyarakat ke arah jalan yang diredhai oleh Allah s.w.t dan menepati kehendak sastera Islam. (Shahnon Ahmad, 1981:6)
Selain sarat dengan nilai-nilai akhlak dan tasawuf, keunggulan penulisan kreatif Hamka juga dilihat dari segi gaya bahasanya yang halus, menawan dan merawan perasaan sehingga dapat mengetuk pintu hati pembaca. Ini secara tidak langsung objektif dakwahnya tercapai selain dapat menikmati hasil seni yang dipaparkannya itu. Justeru itu, dakwah Hamka menerusi seni penulisan kreatif bukan sahaja mendapat sambutan ramai bahkan telah menanamkan bibit pertumbuhan sastera Islam yang dapat dijadikan landasan oleh sasterawan-sasterawan yang cintakan Islam. (Abdul Rahman Abdul Azizi, 2002:11)
Walaupun Hamka telah hampir 15 tahun meninggal dunia, sumbangannya kepada perkembangan dakwah Islamiah hari ini begitu ketara sekali. Karya-karyanya baik ilmiah mahupun kreatif masih dicari, dibaca dan diperkatakan. Ia bukanlah sekadar nukilan yang kaku tetapi sarat dengan idea-idea yang segar disulami dengan nilai-nilai yang suci lagi mulia.
6.0 PENUTUP
Usaha dakwah bukanlah sesuatu yang mudah. Selain daripada ilmu, ia memerlukan kreativiti agar seruan dakwahnya itu berkesan dan sampai kepada sasarannya.Tanpa pendekatan yang sesuai, hasilnya mungkin minima dan lebih malang lagi ia akan memberi persepsi yang negatif terhadap golongan pendakwah.
Mengarang, menulis dan menghasilkan sesuatu karya kreatif yang beriltizam dengan tujuan dan matlamat Islam juga merupakan salah satu daripada metod dakwah. Ia dicipta dan dihayati berasaskan prinsip ’amal makruf nahi mungkar’ dengan niat untuk memenuhi tuntutan fardu kifayah. Dalam lain perkataan, penulisnya bukan sekadar untuk bersastera atau bercerita tetapi yang lebih penting menyelitkan ajaran akhlak, prinsip ajaran Islam, memperkukuhkan keimanan dan rasa pengabdian kepada Allah serta menuruti sunnah Nabi dalam suasana santai dan menghiburkan.
Penulis karya kreatif hari ini seharusnya mencontohi kegigihan Hamka, seorang ulama’ yang telah banyak berjasa meningkatkan dakwah Islamiah menerusi mata penanya. Biarpun pernah dianggap sebagai kiai yang cabul atau kiai I Love You, tetapi akhirnya tanggapan itu dapat ditepis apabila karya kreatif yang dihasilkannya itu berjaya meningkatkan kefahaman pembaca dan seterusnya membimbing mereka ke jalan yang diredhai oleh Allah s.w.t.
Rujukan
Al-Quran al-Karim.
Abdul Rahman Abdul Aziz, 2002. Pemikiran Etika Hamka. Utusan Publications & Distributors Sdn Bhd: Kuala Lumpur.
Hashim Awang, 1998. Penciptaan dan Kemanusiaan (Dalam Cerpen dan Novel). Fajar Bakti: Selangor
Md Sidin Ahmad Ishak, 2001. Pemikiran Dan Perjuangan Hamka. Angkatan Belia Islam Malaysia: Bangi.
Shahnon Ahmad, 1981. Kesusteraan dan Etika Islam. Fajar Bakti: Kuala Lumpur.
http://id.wikipedia.org/wiki/Hamka
http://www.bharian.com.my/m/BHarian/Tuesday/Sastera/20060516074815/Article/
http://www.abim.org.my/minda_madani/
http://members.tripod.com/~sasteramaya/Hamka.htm
1.0 PENGENALAN
Karya kreatif dihasilkan bukan kerana dorongan estetika semata-mata, tetapi ia juga boleh digunakan untuk tujuan dakwah khususnya untuk penulis berlatarbelakangkan pendidikan Islam. Ia boleh dijadikan medan dakwah yang sangat berkesan kerana khalayaknya melewati sempadan geografi dan tiada batasan masa. Tugas ini boleh dijalankan sepanjang masa tidak kira siang atau malam. Asalkan tidak bercanggah dengan ajaran Islam, ia menjadi saluran menyampaikan risalah yang tidak kurang pentingnya selain dalam bentuk percakapan (dakwah bil lisan) dan dalam bentuk perlakuan (dakwah bil hal).
Sementelahan pula, sudah terlalu banyak masyarakat dilambakkan dengan karya kreatif yang bebas nilai agama dengan tema-tema yang berbau cinta asyik maksyuk dan melalaikan. Justeru itu, menghasilkan karya kreatif yang berasaskan prinsip ’amal makruf nahi mungkar’ dapat menjadi alternatif kepada khalayak yang mahukan bahan bacaan berwawasan. Dalam hal ini, penghasilan karya kreatif bukan sahaja untuk tujuan dakwah bahkan juga merupakan tuntutan fardu kifayah.
2.0 KONSEP DAKWAH DALAM ISLAM
Pengertian dakwah dari segi bahasa bermaksud seruan, ajakan, panggilan dan nasihat. Ia berasal daripada perkataan (da’a), (da’awa), dan (du’a) yang bererti mencenderungkan dan menggalakkan kepada sesuatu
Manakala pengertian dakwah dari segi istilah pula ialah ajakan atau panggilan kepada kebenaran atau kesejahteraan iaitu panggilan atau ajakan kepada ajaran Islam dan mengamalkannya (Kamus Istilah Fiqh, 1997:55-56). Menurut Ibn Taimiyah di dalam kitabnya Majmu’ al-Fatawa, dakwah adalah menyeru manusia agar beriman dengan Allah s.w.t. serta beriman dengan apa yang telah di bawa oleh para RasulNya, membenarkan apa yang telah diberitakan oleh mereka dan taat kepada perintah mereka (Ibn Taimiyah: 157). Sebagaimana firman Allah s.w.t. yang bermaksud:
”Katakanlah (wahai Muhammad) kepada mereka: Inilah jalanku, aku menyeru (kamu) dengan cara yang betul, aku dan siapa yang mengikutku, dan maha suci Allah, dan bukanlah aku dari golongan orang-orang yang musyrikin.”
(Yusuf:108)
Orang yang menjalankan urusan dan memikul beban dakwah supaya ianya sampai kepada manusia disebut sebagai al-Da’ie. Ia adalah kata nama pelaku iaitu kata nama bagi orang yang melakukan dakwah.
Dakwah tidak boleh dipertanggungjawabkan ke atas bahu satu-satu golongan semata- mata seperti imam, guru agama dan sebagainya. Tetapi , ia adalah tanggungjawab semua orang Islam. Melaksanakannya adalah satu ibadah dan akan diberi ganjaran pahala oleh Allah s.w.t. Sebagaimana sabda Nabi s.a.w. yang bermaksud:
”Barangsiapa yang mengajak kepada suatu petunjuk yang benar, maka baginya pahala sama seperti pahala orang yang mengikutnya, tiada kurang dari pahala mereka walau sedikit pun. Dan barangsiapa yang mengajak kepada kesesatan, maka atasnya dosa sama seperti dosa yang mengikutnya, tiada kurang dari dosa mereka walau sedikit pun”
(Riwayat Ibnu Majah)
Dakwah adalah kesinambungan dari tugas para Nabi dan Rasul. Di antara tujuan dakwah adalah:
Mengajak manusia ke arah persekitaran yang selamat. Sebagaimana firman Allah s.w.t. yang bermaksud:
”Allah menyeru (manusia) ke Darussalam (syurga) dan menunjuki orang yang dikehendakiNya kepada jalan yang lurus (Islam).”
(Yunus:25)
· Mengajak manusia ke jalan Allah. Sebagaimana firman Allah s.w.t. yang bermaksud:
”Serulah (wahai Muhammad) ke jalan Tuhanmu dengan kebijaksanaan dan nasihat yang baik, dan debatilah mereka dengan cara yang terbaiklah sekali. Sesungguhnya Tuhanmu lebih mengetahui siapa yang sesat dari jalanNya, dan Dia juga lebih mengetahui dari hal orang-orang yang mendapat petunjuk.”
(Al-Nahl:125)
· Mengajak manusia kepada kebaikan dan mencegah mereka melakukan kejahatan. Sebagaimana firman Allah s.w.t. yang bermaksud:
”Hendaklah ada di antara kamu suatu ummat yang menyeru kepada kebajikan, menyuruh berbuat baik dan mencegah berbuat mungkar, dan mereka itulah orang-orang yang berjaya.”
(Ali Imran:104)
· Menyeru manusia kepada Allah s.w.t. dan beramal soleh. Sebagaimana firman Allah s.w.t. yang bermaksud:
Siapakah yang lebih baik perkataannya di antara orang yang menyeru kepada Allah, lalu dia mengamalkan perbuatan yang saleh seraya berkata sesungguhnya aku ini dari kaum muslimin.”
(Fussilat:33)
3.0 PENULISAN KREATIF MEDAN PENULIS DAKWAH
Menurut Kamus Dewan, perkataan kesenian berasal daripada kata akar 'seni' yang membawa pelbagai pengertian seperti halus, tipis, enak didengar, karya yang diciptakan dengan bakat, hasil daripada sesuatu ciptaan dan kebolehan mencipta sesuatu yang indah-indah. Justeru itu, kata terbitan 'kesenian' boleh membawa maksud perihal seni yang berkaitan dengan seni dan keindahan (Kamus Dewan 1989:1169-71). Ia merupakan hasil dari usaha manusia dalam menggarap dan mengekspresi bakatnya yang dianugerahkan oleh Allah s.w.t.
Penulisan Kreatif merupakan salah satu dari cabang kesenian. Penulisan ialah proses memilih, menyatukan, menyusun, dan mengembangkan idea ke dalam ayat dan perenggan yang efektif. Manakala 'kreatif' pula adalah perkataan Inggeris 'creative' yang bermaksud mempunyai daya kreatif atau daya cipta. Disini dapat difahamkan bahawa penulisan kreatif ialah keupayaan atau ketrampilan manusia berkreativiti dalam bentuk penulisan yang lazimnya bersifat non-ilmiah atau fiksyen seperti cerpen, novel, pantun, dan sebagainya.
Dr. Hashim Awang dalam bukunya; Hakikat Kesusasteraan menegaskan, penulisan kreatif itu adalah hasil kesusasteraan dan kesusasteraan itu pula membawa makna ’seni sastera’ maka bahan yang tercipta olehnya tidak lain daripada rakaman manusia tentang apa yang di lihat, apa yang dialaminya, apa yang difikirkan dan apa yang dirasakan dari berbagai-bagai aspek kehidupannya yang menarik untuk semua manusia.
Antara peranan atau hasil karya kreatif ialah bertujuan:
Menanam semangat dan nilai-nilai kemanusiaan
Menanamkan semangat cintakan tanah air dan bangsa
Mendidik pembaca dengan harapan dapat mengamalkan keperibadian yang seimbang dengan memainkan peranannya sebagai anggota masyarakat
Melahirkan individu-individu yang berminat dan mengenali karya-karya yang bermutu
Menanamkan nilai-nilai jati diri dan ketamadunan sesuatu bangsa
Menyentuh hakikat ini, para Da’ie khususnya para penulis yang berlatar pendidikan agama haruslah mengambil kesempatan yang sebaik mungkin dengan menjadikan penulisan kreatif sebagai medan untuk berdakwah. Melalui genre sastera; novel, cerpen, puisi dan drama, nilai-nilai agama dapat disalurkan baik secara langsung mahupun tidak langsung kepada khalayak (penggemar sastera tersebut). Apatah lagi jika disorot kepada perkembangan novel Melayu peringkat awal (sebelum perang dunia kedua) golongan agamalah yang menjadi perintisnya sebelum dikembangkan oleh golongan intelek Melayu terutama lepasan Maktab Perguruan Sultan Idris, Tanjung Malim, Perak.
Di Malaysia, antara pelopor yang menjadikan penulisan kreatif khasnya novel sebagai saluran berdakwah ialah Syed Syeikh al-Hadi menerusi novel Faridah Hanum yang diterbitkan dalam tahun 1925 dan Ahmad Rashid Talu menerusi karyanya Kawan Benar (1927) dan Iakah Salmah? (1928). Manakala di Indonesia ialah Martha (Maisir Thaib) menerusi novel Oestaz A Ma’sjoek dan Angkatan Baroe oleh Hamka yang diterbitkan dalam tahun 1939.
4.0 HAMKA SEBAGAI PENULIS DAKWAH
4.1 Biografi Hamka
Salah seorang ulama nusantara tersohor yang menggunakan metod ini sebagai salah satu daripada pendekatan dakwahnya ialah Hamka. Nama sebenar beliau ialah Profesor DR. Haji Abdul Malik bin Sheikh Abdul Karim bin Sheikh Muhammad Amrullah.Dilahirkan pada 13 Muharam 1362H bersamaan dengan 17 Februari 1908M di Kampung Molek, Sungai Batang, Maninjau, Minangkabau, Sumatera Barat, Indonesia. Beliau adalah putera kepada Dr. Syeikh Abdul Karim bin Syeikh Amrullah dengan isterinya Siti Safiah. Bapanya yang terkenal dengan gelaran Haji Rasul, merupakan seorang pelopor Gerakan Islah (tajdid) di Minangkabau, Indonesia.
Hamka mendapat pendidikan rendah di Sekolah Dasar Maninjau sehingga darjah dua. Ketika berusia 10 tahun, beliau meneruskan pendidikan di Sumatera Tawalib iaitu sebuah pondok pesantren yang didirikan oleh bapanya di Padang Panjang. Selain di pesantren, beliau juga mengikuti kuliah agama di surau dan masjid yang disampaikan oleh ulama’ terkenal seperti Syeikh Ibrahim Musa, Syeikh Ahmad Rashid, Sultan Mansur, R.M. Surjoparonto dan Ki Bagus Hadikusumo.
Sungguhpun tidak mendapat pendidikan formal yang tinggi, tetapi melalui penguasaan bahasa Arabnya yang baik, beliau dapat menelaah dan menyelidiki karya ulama’ dan intelektual Timur Tengah seperti Zaki Mubarak, Jurji Zaidan, Abbas al-Aqqad, Mustafa al-Manfaluti, Hussain Haikal dan lain-lain lagi. Selain itu, beliau juga dapat meneliti karya sarjana Barat seperti Albert Camus, William James, sigmund Freud, Arnold Toynbee, Jean Paul Sarte, Karl Marx dan lain-lain lagi yang telah diterjemahkan ke dalam bahasa Arab
Kegemaran Hamka yang rajin membaca dan bertukar pandangan dengan tokoh-tokoh ilmuan lain banyak membantu beliau meningkatkan lagi kefahamannya baik dari segi agama, budaya mahupun senario politik semasa. Antara tokoh-tokoh terkenal yang sering bertukar pandangan dengan beliau ialah HOS Tjokroaminoto, Raden Mas Surjoparonoto, Haji Fachrudin, A.R. Sultan Mansur dan Ki Bagus Hadikusomo. Sambil berdiskusi kesempatan ini juga digunakan untuk mengasah bakatnya sehingga menjadi seorang pemidato yang handal.
Dalam lapangan pekerjaan, beliau seorang ulama’ yang gigih dan aktif berorganisasi khususnya dalam Pertubuhan Muhammadiyah. Selain itu, beliau juga merupakan wartawan, penulis, editor dan penerbit kepada beberapa buah akhbar seperti Pelita Andalas, Seruan Islam, Bintang Islam dan Seruan Muhammadiyah sejak tahun 1920an lagi. Justeru itu, kerjaya ini sedikit sebanyak dapat membantu beliau maju dalam arena penulisan sama ada karya ilmiah mahupun karya kreatif. Antara karya ilmiah terbesarnya ialah Tafsir al-Azhar (5 jilid) dan Sejarah Umat Islam. Manakala, karya kreatif antaranya Tenggelamnya Kapal Van Der Wijck, Di Bawah Lindungan Kaabah dan Merantau Ke Deli.
Di atas sumbangan dan jasanya itu, beliau telah menerima beberapa anugerah pada peringkat nasional dan antarabangsa seperti Doktor Honoris Causa, Universiti al-Azhar, 1958; Doktor Honoris Causa, Universiti Kebangsaan Malaysia, 1974 dan gelaran Datu Indono dan Pengeran Wiroguno daripada kerajaan Indonesia.
Hamka telah pulang ke rahmatullah dunia pada 24 Julai 1981, dalam usia 73 tahun. Pemergiannya merupakan satu kehilangan bukan sahaja kepada negara kelahirannya, Indonesia, bahkan turut diratapi oleh umat Islam di seluruh Nusantara.
4.2 Penulisan Kreatif Sebagai Wadah Dakwah
Hamka adalah insan yang istimewa kerana beliau bukan sahaja seorang pemidato yang hebat tetapi juga seorang yang berbakat besar dalam bidang penulisan. (Bustanuddin Agus, 2001:10). Dalam hal ini, DR. Mukti Ali pernah berkata:
” Kalau mendengar kalimat-kalimat Buya, saya langsung menemukan sesuatu yang selama ini saya cari. Saya sangat sulit mencari orang seperti Buya sebab setiap kalimat yang diucapkan memikat lawan bicaranya. Rasa-rasanya harus minta tambah kalau Buya mengakhiri pembicaraannya.”
Manakala dalam bidang penulisan, sumbangannya memang tidak dapat dinafikan lagi. Sehingga ke akhir hayatnya, beliau telah menghasilkan sebanyak 118 buah karya yang masih menjadi rujukan oleh umat Islam hingga ke hari ini. Suatu pencapaian sangat luar biasa yang jarang dicapai oleh mana-mana tokoh ilmuan Islam.
Disamping sebagai ulama’, pujangga dan wartawan, beliau juga turut dinobatkan sebagai sasterawan kerana berjaya menjadikan penulisan kreatif sebagai wadah untuk menyampaikan dakwah Islamiah dan kesedaran beragama dikalangan umat Islam.Keistimewaan ini telah melonjakkan namanya sehingga dia di gelar sasterawan Islam, sebagaimana yang diungkapkan ketika beliau dianugerahkan Ijazah Kehormat Doktor Persuratan oleh Universiti Kebangsaan Malaysia:
”Sebagai seniman, Haji Abdul Malik Karim Amrullah amat peka, sebagai ulama ia membela agama, sebagai pendakwah ia menyebarkannya melalui karya sasteranya sehingga ia digelar sasterawan Islam...”
(Razali Haji Nawawi, 1974)
Walaupun tidak mendapat pendidikan formal dalam bidang kesusasteraan, tetapi sikapnya yang suka membaca terutama buku-buku sastera dan sejarah serta lain-lain makalah secara tidak langsung telah memupuk minat beliau dalam bidang tersebut. Tambahan pula, sebagai mubaligh beliau banyak mengembara dari satu tempat ke satu tempat. Melalui pembacaan yang pelbagai dan dikayakan dengan pengalaman hidup inilah Hamka memajukan dirinya terutamanya di dalam bidang penulisan hingga ke akhir hayatnya.
Sebagai seorang da’i, Hamka meletakkan kepentingan dakwah Islamiah melebihi dari kepentingan yang lain. Melalui gaya bahasanya yang menarik dan mudah difahami, beliau mengkritik keadaan masyarakat Islam yang terumbang-ambing disebabkan oleh sogokan adat yang pincang, fanatik terhadap kaum dan tidak ada fleksibiliti seperti yang dianjurkan oleh Islam (Abdul Rahman Abdul Aziz, 2002:7).
Antara persoalan kehidupan yang dikemukakan Hamka dalam karya kreatifnya ialah pertentangan individu miskin dan kaya, beradu nasib di perantauan, rintihan manusia bawahan yang menderita dan keruntuhan nilai budi akibat terlalu mengutamakan kebendaan.Manakala, watak-watak yang dipaparkannya merupakan pertentangan antara haq dan batil.Gambaran ini jelas kelihatan lewat karya-karya kreatif beliau seperti Tenggelamnya Kapal van der Wijck (1938), Di Bawah Lindungan Ka’abah (1937), Keadilan Ilahi (1939), Merantau Ke Deli (1939), Tuan Direktur (1940), Menunggu Beduk Berbunyi (1949) dan lain-lain lagi.
5.0 SUMBANGAN DAN KEPENTINGANNYA KEPADA PERKEMBANGAN DAKWAH ISLAMIAH HARI INI
Sebagai seorang yang terdidik dengan pengetahuan agama, beliau bukan sekadar bersastera sebagaimana sesetengah penulis kreatif yang lain tetapi turut menampilkan ajaran-ajaran Islam mengenai akidah, ibadah, muamalah, akhlak, falsafah dan sejarah. Justeru itu, penulisan kreatif Hamka telah berjaya membimbing masyarakat ke arah jalan yang diredhai oleh Allah s.w.t dan menepati kehendak sastera Islam. (Shahnon Ahmad, 1981:6)
Selain sarat dengan nilai-nilai akhlak dan tasawuf, keunggulan penulisan kreatif Hamka juga dilihat dari segi gaya bahasanya yang halus, menawan dan merawan perasaan sehingga dapat mengetuk pintu hati pembaca. Ini secara tidak langsung objektif dakwahnya tercapai selain dapat menikmati hasil seni yang dipaparkannya itu. Justeru itu, dakwah Hamka menerusi seni penulisan kreatif bukan sahaja mendapat sambutan ramai bahkan telah menanamkan bibit pertumbuhan sastera Islam yang dapat dijadikan landasan oleh sasterawan-sasterawan yang cintakan Islam. (Abdul Rahman Abdul Azizi, 2002:11)
Walaupun Hamka telah hampir 15 tahun meninggal dunia, sumbangannya kepada perkembangan dakwah Islamiah hari ini begitu ketara sekali. Karya-karyanya baik ilmiah mahupun kreatif masih dicari, dibaca dan diperkatakan. Ia bukanlah sekadar nukilan yang kaku tetapi sarat dengan idea-idea yang segar disulami dengan nilai-nilai yang suci lagi mulia.
6.0 PENUTUP
Usaha dakwah bukanlah sesuatu yang mudah. Selain daripada ilmu, ia memerlukan kreativiti agar seruan dakwahnya itu berkesan dan sampai kepada sasarannya.Tanpa pendekatan yang sesuai, hasilnya mungkin minima dan lebih malang lagi ia akan memberi persepsi yang negatif terhadap golongan pendakwah.
Mengarang, menulis dan menghasilkan sesuatu karya kreatif yang beriltizam dengan tujuan dan matlamat Islam juga merupakan salah satu daripada metod dakwah. Ia dicipta dan dihayati berasaskan prinsip ’amal makruf nahi mungkar’ dengan niat untuk memenuhi tuntutan fardu kifayah. Dalam lain perkataan, penulisnya bukan sekadar untuk bersastera atau bercerita tetapi yang lebih penting menyelitkan ajaran akhlak, prinsip ajaran Islam, memperkukuhkan keimanan dan rasa pengabdian kepada Allah serta menuruti sunnah Nabi dalam suasana santai dan menghiburkan.
Penulis karya kreatif hari ini seharusnya mencontohi kegigihan Hamka, seorang ulama’ yang telah banyak berjasa meningkatkan dakwah Islamiah menerusi mata penanya. Biarpun pernah dianggap sebagai kiai yang cabul atau kiai I Love You, tetapi akhirnya tanggapan itu dapat ditepis apabila karya kreatif yang dihasilkannya itu berjaya meningkatkan kefahaman pembaca dan seterusnya membimbing mereka ke jalan yang diredhai oleh Allah s.w.t.
Rujukan
Al-Quran al-Karim.
Abdul Rahman Abdul Aziz, 2002. Pemikiran Etika Hamka. Utusan Publications & Distributors Sdn Bhd: Kuala Lumpur.
Hashim Awang, 1998. Penciptaan dan Kemanusiaan (Dalam Cerpen dan Novel). Fajar Bakti: Selangor
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