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KHUTBAH JUMAAT 38 20 JULAI 2007 IDENTITI UMAT ISLAM Taqdim Sidang Jumaat yang dimuliakan Allah Saya dengan

n rendah diri berpesan dan terus berpesan kepada diri sendiri, serta dengan rasa dan semangat persaudaraan Islam, berpesan kepada seluruh saudaraku muslimin, agar bertaqwa kepada Allah. Ketaqwaan kepada Allah hanya terserlah tatkala manusia sentiasa merasakan bahawa tiada ruang dalam kehidupannya, yang akan terlepas dari pengawasan Allah. Sebagaimana FirmanNYA dalam surah Qaf ayat 18 yang bermaksud, tidak ada walau satu patah perkataan pun yang diucapkan oleh manusia melainkan ianya akan ada pengawasan dan catatan dari Allah. Ini sekaligus jelas menampakkan bahawa manusia bertanggungjawab penuh pada setiap perlakuannya, tidak dapat bersandar pada diri orang lain dalam menjustifikasi tindak tanduknya, serta akhirnya mewujudkan rasa takut hanya pada PenciptaNYA. Mudah-mudahan kealpaan dan kekurangan kita selama ini dapat disaingi dengan peningkatan usaha kita mengamalkan Islam yang sebenarnya dan menuju keredhaan Allah. Muslimin yang berbahagia Tiada manusia yang meredhai tahap keimanannya dan jatidiri muslimnya dipersoalkan orang lain. Sensitiviti sebegini adalah baik sebagai peringatan kepada diri sendiri di samping membuka ruang bagi kita untuk memperlihatkan imej umat Islam kepada orang lain. Sensitiviti ini perlu dipanjangkan apabila bukan Islam mencari ruang merendahkan Islam melalui banyak perkara, antaranya ialah isu aliran sunni atau ahli sunnah wal jamaah dan fahaman syiah. We must believe that muslim is muslim. Theres no point of pointing fingers in order to show the lackness that other parties might have, as we normally forgotten to mirror it back to our lackness in such various things. We believe in the oneness of the Creator, our Lord, Allah, the Glorifies, the Most High, and in the message of His final prophet Muhammad, may the peace and blessings of Allah be upon him. Our Lord commands us to unity through the final revelation, the Holy Quran, and through the example of His final messenger, the Prophet Muhammad. Unfortunately, today the scourges of disunity and sectarianism are tearing the Ummah apart. For too long, the enemies of Islam and Muslims have been allowed to sow the seeds of hatred between Muslim brothers and sisters, resulting in bloodshed and destruction. The time has come for Muslims to stand against such cruelty and injustice, falsely committed in the name of Islam. Accordingly, we call upon Muslims to, denounce all forms of disunity, including racism and sectarianism, committed by individuals or organizations around the world. Unite in our stance against all attempts to divide the Ummah, in accordance with surah ali imran verse 103 of the Quran, "And hold fast by the covenant of Allah all together and be not disunited, and remember the favour of Allah on you when you were enemies, then He united your hearts so by His favour you became brothers; and you were on the brink of a pit of fire, then He saved you from it; thus does Allah make clear to you His communications that you may follow the right way, and the authentic traditions of the Prophet Muhammad, may the peace

and blessings of Allah be upon him. Commit ourselves to the promotion of good relations between all Muslims, based on Islamic etiquette (adab). It is the Islamic stance of unity against all divisive policies and actions. To achieve unity in muslim community and Islamic environment, we should all consider on aspects such as what type of talk can hurt at personal level , what is common between sunni and syiah , what is hate speech and how Islamic teachings of tolerance can contribute in unite both parties. We should aware based on the true knowledge of Islam on what is permissible and what is not. Muhammad is the messenger, chosen by Allah, and therell be no other personel that can be put into the same level of worship as to our beloved messenger. Loyalty and affection to any type of person or only due to family relations will not do any goods to us. We have to be in the same platform in terms of agreeing the distinguish of all our prophets companion as that is what the messenger taught us to do. Muslimin rahimakumullah When the Muslim Ummah discusses the issue of Islamic unity, it is discussing one of the important objectives in establishing and spreading the religion of Allah. It is without doubt that an Islamic Ummah cannot live in peace and harmony without a state of unity, in addition to this there exist obstacles and many hurdles facing a disunited society in calling non-Muslims to Islam. In order to justify unity, we do not need to look any further than the realm of Islam, through the holy Quran and hadith. It is clear that Allah has made unity an obligation for all Muslims, irrespective of their opinions. This therefore leads to the understanding that those who call for disunity or who do not recognise the need for unity amongst Muslims are disobeying the clear orders of the Almighty and His messenger. Furthermore, in other verses Allah clearly indicates He will severely punish the instigators of disunity in surah ali imran verse 105, "Be not like those who are divided amongst themselves and fall into disputations after receiving clear signs: for them is a dreadful penalty". The Prophet also says in a hadith "Unity is mercy, while disunity is punishment." Another reason for immediate Islamic unity is the present situation of the Ummah. Islam has and continues to be a target of attack for the enemy in raising up old disputes and creating new ones amongst Muslims. It is evident that many disturbances are occurring in the Muslim world. From the massacres in Kosovo to the crisis in Iraq, the Ummah seems to be in a complete state of uncertainty and grief. Most Islamic intellectuals agree that all this is a direct consequence of disunity amongst Muslims, and a punishment from Allah , as mention in surah al Anfal verse 73, "And those who disbelieve are allies of one another, (and) if you (Muslims in the world) do not do so (become united) there will be fitnah (wars, battles, difficulties) and oppression on earth, and a great mischief and corruption". In addition, a consequence of disunity is that the Ummah becomes weak, suffers from low morale and wastes energy addressing minor problems. This of course leads to personality conflicts and hatred or tension, and whilst all this is happening the other party rejoice and continue to implement their plans against the Ummah.

Sidang jumaat yang berbahagia Dalam kita melihat pertelagahan Sunni-Syiah khususnya Timur Tengah, ada tiga perkara yang wajar diberi perhatian, iaitu, pertama, kedua-dua golongan ini masih sama-sama bersependapat mengenai penerimaan al-Quran sebagai kalam Allah serta masih sependapat dengan prinsip-prinsip asas tauhid, kedua, fahaman Syiah diasaskan atas dimensi tertentu dan juga atas fitrah kerasulan (dalam erti kata tempat Baginda SAW dari segi siasahnya harus diganti oleh satu barisan Imam dan ketiga, polemik Sunni-Syiah sebenarnya boleh diketepikan sekiranya perbincangan dari hati ke hati dilakukan oleh pemimpin-pemimpin setiap golongan ini. Lima prinsip bagi agama Islam menurut fahaman Syiah termasuklah beriman tentang keesaan Tuhan, kenabian (nubuwwah), beriman kepada hari kebangkitan, imamah dan keadilan perbuatan Tuhan. Daripada lima prinsip yang dinyatakan ini, tiga prinsip yang pertama sama-sama dipersetujui oleh kedua-duanya. Mengenai keadilan perbuatan Tuhan, golongan Syiah melalui fahaman al-Asyariyah menyatakan bahawa Tuhan tidak akan berlaku tidak adil. Kita golongan Sunni pun mengambil makna bahawa Allah itu merupakan Tuhan Yang Maha Adil. Walau bagaimanapun, kedua-dua golongan ini mempunyai fahaman tersendiri terhadap iradah Allah SWT. Konsep imamah yang diterima pakai oleh golongan ini bermula sejak kewafatan Baginda Rasulullah. Golongan Sunnah berpegang kepada konsep khilafah dalam menggantikan peranan Rasulullah sebagai pemimpin manakala golongan Syiah pula melihat kepimpinan itu jatuh kepada Sayidina Ali dan ahlu al-bait. Daripada lima perkara yang dinyatakan di atas menunjukkan bahawa sebenarnya masih terdapat ruang bagi kedua-dua golongan ini untuk menjalinkan satu bentuk persefahaman. Other reasons why a professional dialogues or sessions based on the openness concept and guided with the true translation and explanation from the Quran and Hadith are, theological differences between Sunni and Syiah are old and are better left for God to judge, as He knows best and has said in the Quran that He is the final judge of religious disagreements. The killing of both parties will not resolve these disputes. The principle of no compulsion in matters of faith in surah al baqarah verse 256 must be clearly understand. This instruction of God serves as a guideline for the Muslim community to not impose ones interpretation on others. That is why throughout history, not only have Hanafis and Shafies worked with each other despite differences, but this issue of sunni and syiah have lived and worked side by side with each other as well. When human beings sit down and talk to each other, they learn to respect each other. Dialog allows parties to understand each other better by allowing participants to acquire direct knowledge about beliefs instead of relying on propaganda and stereotypical images. Dialog will isolate the extremist fringe. It is a major sin to kill a human being. Killing a human being is like killing the whole of humanity. By talking to each other, Sunni and Syiah will be able to save lives, which is like saving the whole of humanity. Revenge is not justice. Killing in revenge is unjust, inhuman, and un-Islamic. Retribution through the state, which the Quran sanctions via capital punishment does not amount to individuals taking the law in their hands or killing an innocent person in revenge. The call for, an eye for an eye, in surah al maidah verse 45 does not mean an innocent eye for an innocent eye.

My fellow muslims One of the causes of disunity is that many Muslims are ignorant about their obligation to strive for unity and to maintain it. This, of course, stems back to education and learning the important Islamic principles and ideology. Others cause disputes and distension, practice hypocrisy or show greed and selfishness. The love of this life, the tendency to dominate over each other and propagation of racism are other causes of disunity. It is important to understand that disagreements between Muslims are unavoidable, but it will not happened in terms aqeedah or the principals and testimonials of faith. We must be able to clearly distinguish between expressing differences of opinion and creating hatred and distension in the community. This is evident in the holy Quran, where we understand that a beautiful sign of the Almighty's infinite creativity is the variation and diversity that we find everywhere in the universe. As people differ in intelligence levels, aptitudes and levels of understanding, we can expect differences of opinion. Muslim scholars will inevitably differ with each other. However this process must not lead to disregard and rivalry. This brings us to the point of the practical approaches to Islamic unity. In establishment of unity between Muslims, we cannot have the objective of eliminating the diversity of various Islamic sects, rather we consider the convergence of Muslim thoughts and discuss topics of interest in which there is common agreement. We can all agree that unity can be achieved if we build it on the original sources of guidance, the holy Quran and the Sunnah of the Prophet . This is the basic requirement. As Muslims we need to start our arguments and dialogues from the point of harmony. Sheikh Atiyah Saqr, mantan Ketua Jawatankuasa Fatwa al-Azhar pernah menyatakan, Setiap kali kita menggunakan perkataan Syiah, kita merujuk kepada sekumpulan manusia yang menjadi pengikut Sayidina Ali bin Abu Talib r.a. dan mereka menunjukkan kesetiaan yang penuh terhadap ahlu albait. Dan kesetiaan tersebut sepatutnya ditunjukkan oleh seluruh umat Islam dan ia selaras dengan ayat al-Quran Surah al-Ahzab, ayat 33. Pemerintahan umat Islam yang diterajui oleh Khulafa al-Rasyidun, yang terdiri daripada Sayidina Abu Bakar al-Siddiq, Sayidina Umar al-Khattab, Sayidina Uthman bin Affan dan Sayidina Ali ibn Abi Talib, telah pun membuktikan bahawa pendekatan yang digunakan oleh golongan Sunni berjaya berfungsi dalam mempertahankan kesucian agama, memelihara kemaslahatan umat Islam malah memperkembangkan pengaruh Islam dengan lebih luas ke serata dunia. Di sini kita juga melihat bahawa golongan Sunni tidak menafikan kebenaran ahlu al-bait sekiranya beliau memang benar-benar layak untuk melaksanakan tugas-tugas kepimpinan. Barakallahu li walakum Mohd Erfino Johari erfino@masduke.net