By: Samsul Nizar
Professor of STAIN Bengkalis
A proverb reminds us that “You can’t see elephants beyond your eyes, but you can clearly see ants across the sea.” In general, this proverb implies that the errors of oneself (or a close associate) are of such magnitude that they are imperceptible to the naked eye, whereas the minor errors of others (excluding those of their close associates) are conspicuously apparent and inflated. Consequently, such glaring personal errors go unnoticed, whereas the errors of others are readily apparent.
The aforementioned proverb may also be interpreted as follows: “While the profound insights that reside within oneself remain unseen, it is precisely by pursuing the lessons that span vast distances that one can attain illumination.” I have never, in fact, studied and comprehended myself; rather, my entire life has been devoted to the pursuit and study of knowledge external to myself. Thus, the pursuit and acquisition of knowledge transforms an individual into a human figure who is self-oblivious and forgetful. This was emphasized by Sufi scholars: “He who knows himself knows his Lord in truth.”
It is a value-laden message that serves as a reminder to better understand oneself and study. Because God has bestowed upon us a wealth of knowledge that is both contemplative and actionable, which is contained within ourselves. Allah has penned numerous verses concerning the human organism. As stated previously, certain organs of the human body are produced individually while others are assembled in pairs. All of them, upon careful examination, infer that the body’s components work in unison and collaboration to enable human beings to accomplish their life objectives, whether as His servants or as caliphs on earth. Every element of the human being functions in unison. In the laws of Allah SWT (sunnatullah), all are unified. Infractions of divine regulations pertaining to component degradation will inevitably impede human health and functionality.
Through the examination of their own bodies and organs, humans gain knowledge regarding the concept of unity, which encompasses the following:
The first, the organs of the organism are paired first. An assortment of organs, including hands and feet, eyes, hearing, and nostrils, are produced in pairs. Everything strives to learn so that mankind may behold His magnificence. Allah declares this in His words: “And We created all things in pairs in order for you to remember (our magnificence).” (49; QS. az-Zariyat).
In reference to the aforementioned verse, Ibnu Kathir elaborated that Allah SWT created other beings in pairs, in addition to human organs. This is evident in numerous pairs of creatures, including those that comprise the earth and sky, the sun and moon, light and darkness, faith and disbelief, life and death, youth and old age, paradise and hell. Every creature He created in pairings is in an opposite position, as observed upon closer inspection. Similarly, His creations are compared to the human organism. However, each paired human organ is situated in the opposite position, which is distinctive. In reality, however, they all interact harmoniously and complement one another, never harming or tyrannizing one another. Despite their dissimilar positions, the right and left digits communicate and assist one another. Envy and conceit are not present in relation to his position. Although the left and right feet are dissimilar, they are able to communicate when the right foot advances and the left foot readily follows. Likewise, conversely. By harmonizing both legs, caliphs on earth will be able to move in a dynamic manner. A pair of functional eyes and hearing enable humans to perceive and hear from all sides. No one observes indolently as each organ conceals itself. Similarly, the nostrils serve as a conduit through which individuals inhale and detect a wide range of odors. The linked organs are in perfect harmony. No one harbors negative sentiments or seeks out the negative aspects of one another; no one is envious of one another or searches for their vulnerabilities; and no one betrays or destroys one another. Despite occupying dissimilar positions, they share identical objectives.
Before the eyes, the harmony and aesthetic appeal of the human body’s organs and the universe are manifest. Nonetheless, this harmony is not entirely attainable in the realm of human existence. Indeed, “positional differences” frequently serve as an impetus for hostility, mutual suspicion, and “extermination.” The union of every pair of human body organs represents genuine unity. Each individual executes their responsibilities and roles in a cohesive and synchronized fashion. Nobody feels the most magnificent and noblest. Everyone genuinely and selflessly assists one another. Conversely, a minority of individuals exploit their differences as an impetus for discord and inflict harm upon one another. Although they were initially amicable as companions, their interests gradually diverged to the point of opposition. It veered off-course from being lavished with praise to consisting solely of obscenities. Initially, it was brimming with promise and hope, but once that hope was dashed or that which had been lost was forgotten, and everything was denied.
In light of this, Rasulullah SAW conveyed the following message: “Be mindful that the person you love may eventually transform into the person you despise.” “Love the person you hate in a suitable manner; it is possible that the individual you despise will one day transform into the person you abhor.” (HR. Tirmidhi).
Therefore, despite being created in pairs, nature and the organs of the body exist in a framework of unity rather than disorder. An alliance characterized by mutual respect, devoid of betrayal and harm. True unity, as opposed to unfulfilled promises.
The second, is an individual organ. Individually created organs consist of the cranium, mouth, genitalia, liver, heart, and stomach, among other internal organs. Everything was designed with one purpose in mind: to concentrate on adhering to the rules and to perpetually bear in mind Allah SWT. Thus, it is necessary to preserve and safeguard a single organ against misconduct. Because the destructive potential of a solitary organ is significantly greater. One of the mysteries divulged in this manner was articulated by Rasulullah: Rasulullah SAW cited Abdullah bin Amr as saying, “Indeed, Allah, the Most Merciful, has authority over all human souls as if it were a single heart. Hearts are moved in accordance with His will. Subsequently, Rasulullah SAW cried out, “O Allah, the One Who Stirs hearts.” Empower us to offer You our worship (HR. Muslim).
It is evident from the preceding explanation that organs produced in pairs never experience a sense of superiority over organs produced singly. Organs produced singly, meanwhile, do not experience inferiority or envy toward organs produced in pairs. This is because the impact (positive or negative) of organs produced without pairs can be greater than that of organs produced in pairs.
Collectively, they construct the unity of human form in order to accomplish the objectives of servitude and the caliphate. As it turns out, human beings have gone to great lengths to discover hypotheses and knowledge beyond themselves regarding the meaning of unity. Indeed, every bodily component present within an individual demonstrates the authentic significance of unity. Nonetheless, everything is lost when individuals are unable to comprehend themselves and can only comprehend something external to themselves. As a consequence, human beings are plunged into an eerie void concerning both themselves and their Lord.
Humans therefore cannot survive in the dark and become disoriented in empty space. It follows naturally that individuals of this nature lack the capacity to respect others. This is the result of his lack of self-respect and disregard for his Lord. Humans’ inability to coalesce signifies an implicit lack of comprehension regarding their own essence, as they deny the existence of every component within themselves. This would indicate that he has inadvertently sustained an injury to his “inner side,” which would manifest as a range of ailments and an intense desire to harm others. Could he vociferously proclaim unity while remaining oblivious to and appreciative of the unity that comprised each of his body organs? Moreover, in the case of a human being who is responsible for the breakdown of unity, that individual denies the unity of every organ in his body. In the event of such an occurrence, an individual will surface who lacks credibility and merits no regard as a trustworthy figure. Due to the fact that he has repeatedly denied the unity of every organ in his body. If this aspect is not comprehended, the essence of unity will be lost in form and ideals.
The inception of the Youth Pledge on October 28, 1928, can be regarded historically as an instance of interorgan communication. In reality, it is the dissimilarities among all elements that serve as the cohesive force capable of fostering a sense of harmonious unity. Personal aims are subordinate to shared objectives. The idealistic zeal that characterized the youth of this era ought to endure and serve as an example for the youth of today. All individuals unite towards a singular objective, disregarding their current standing and without any conditions attached. This archetypal representation of the ideal spirit of youth unity in Islam can be found in the annals of the Ashabul Youth Kahfi. Allah affirms this in His words: “They are youthful individuals who have faith in their Lord, and We have further imparted guidance to them” (QS al-Kahf: 13).
Their unity is founded upon the tenets of truth and faith, devoid of any guise or deceit. The Youth Pledge’s ideals and spirit appeared to have disintegrated alongside the “aji mumpung” building’s stability, a materialistic way of life, the eradication of shame, and self-serving vows. Sayyidina Ali bin Abi Talib once remarked for this reason, “A young man does not proclaim, ‘This is my Father’; rather, he proclaims, ‘This is me’ (my work)!”
Therefore, it is evident that every verse of Allah is tangible in the senses. Do the eyes remain oblivious, the mind remain bewildered, and the heart remain closed, impeding the ability to articulate the true meaning of unity? It is necessary to rekindle, cultivate, and preserve the heritage and essence of the Youth Pledge, which was solemnized to unite the Republic of Indonesia ninety-five years ago. Not merely commemorating in the absence of significance or presenting in the absence of spirit. Regarding age, the essence of the Youth Pledge is not comprehended. A considerable number of individuals who swore the oath during that period could be categorized as elderly in terms of age. Youth is interpreted in this context as possessing the following characteristics: enthusiasm, vitality, autonomy, resistance to passivity, perseverance, critical thinking, ownership of one’s ideals, guilt, and self-respect, among other dynamic positive attitudes. The present generation must possess this mindset and mentality in order to construct a more advanced and refined NKRI civilization. It would be regrettable if the observance of the Youth Pledge merely entailed reminiscing about bygone eras and boasting about one’s youth without the necessary qualities and zeal to contribute to the nation’s development. Especially when apathy or a desire for power through the exploitation of morality, the transfer of errors rather than their correction, and the accumulation of wealth at the expense of the suffering of children in other nations is what is awoken.
The Youth Pledge of October 28, 1928 represents a young man of distinction who pledged to seize independence and infuse dignity into the Indonesian nation’s civilization. They made the selfless act of donating in order to honour the Republic of Indonesia. Deliver ten young men to Bung Karno, and he will resound throughout the globe. Furthermore, if each young man of dependable character and genuine Youth Pledge spirit were to embody this spirit, the world would indeed be “held in his hands.” Undoubtedly, it is imperative to instil trust (amanah) in each individual who constitutes the succeeding generation of this nation. Avoid causing them to be disheartened, distressed, and weep over the conduct of the youth in a nation that is divided. Avoid mortgaging this nation for the benefit of personal and crony interests. Bolster the patriotism of this nation by actively contributing to the development and progress of the Republic of Indonesia’s civilization. Consider oneself a bodily organ. Variations in form, position, and function do not stem from animosity, self-interest, or a desire to benefit one’s circle of friends. Indeed, the presence of differences serves as a source of strength for the collective body, enabling individuals to engage in harmonious interactions, share without harbouring resentment, nourish and support one another, and work together harmoniously. The Youth Pledge’s profound significance lies in its call to foster unity through devotion to the Republic of Indonesia and adherence to divine principles. Regulations that foster a harmonious, moral, civilized, communicative, solution-oriented, and tawadhu personality in the next generation. As an offering to the nation’s warriors and youth, a poem was presented: Nearly a century of oaths were solemnized, led by youthful individuals filled with confidence; it is an oath that fortifies the ties of unity, with no reversal of course.
Translated by Riska Saputra, S.Pd., M.Sc
Undergraduate alumni from the English Education Study Program at STAIN Bengkalis.
Master alumni from Graduate Institute of Network Learning Technology at National Central University, Taiwan.
