tag:blogger.com,1999:blog-38644275496309969672024-03-19T19:17:02.404+07:00Syekh BLOGGERUnknownnoreply@blogger.comBlogger428125tag:blogger.com,1999:blog-3864427549630996967.post-73808355824002801292016-11-12T03:09:00.001+07:002016-11-12T03:09:06.095+07:00Makna Sabda Nabi Saw: "...dan Aku dari Husain"<iframe width="480" height="270" src="https://www.youtube.com/embed/x2fMiIa12D0" frameborder="0" allowFullScreen=""></iframe>Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-3864427549630996967.post-79537102245189778072012-05-02T00:35:00.000+07:002014-10-24T16:29:47.367+07:00Every day is ASHURA and every land is KARBALA<br />
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<b><span style="color: cyan; font-family: 'Times New Roman', serif; font-size: 14pt; line-height: 150%;"><br /></span></b>
<b><span style="color: cyan; font-family: 'Times New Roman', serif; font-size: 14pt; line-height: 150%;">“ Indeed I am leaving with you </span></b><b><span style="color: yellow; font-family: 'Times New Roman', serif; font-size: 14pt; line-height: 150%;">Two</span></b><b><span style="color: yellow; font-family: 'Times New Roman', serif; font-size: 14pt; line-height: 150%;"> </span><span style="font-family: 'Times New Roman', serif; font-size: 14pt; line-height: 150%;"><span style="color: yellow;">weighty things</span><span style="color: cyan;"> (Tsaqalain), </span><span style="color: green;"><o:p></o:p></span></span></b><br />
<span style="font-size: 16px; text-align: -webkit-left;"><span class="Apple-style-span" style="background-color: white; color: red; font-family: Verdana, sans-serif;">If you adhere to them both, you will never go astray after me<u>,</u></span></span></div>
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<b><span style="color: cyan; font-family: 'Times New Roman', serif; font-size: 14pt; line-height: 150%;">the Book of Allah</span><span style="color: green; font-family: 'Times New Roman', serif; font-size: 14pt; line-height: 150%;"> </span></b><b><span style="color: yellow; font-family: 'Times New Roman', serif; font-size: 14pt; line-height: 150%;">(Al Quran)</span></b><b><span style="color: cyan; font-family: 'Times New Roman', serif; font-size: 14pt; line-height: 150%;">, and my Itrah, my </span></b><b><span style="color: yellow; font-family: 'Times New Roman', serif; font-size: 14pt; line-height: 150%;">Ahlul Bait)</span></b><b><span style="font-family: 'Times New Roman', serif; font-size: 14pt; line-height: 150%;"><span style="color: cyan;"> ” </span><span style="color: green;"><o:p></o:p></span></span></b></div>
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<span style="color: magenta; font-family: Arial, Helvetica, sans-serif;"><span style="font-weight: bold; line-height: 150%;">The Last Prophet </span><span style="font-weight: bold; line-height: 150%;">Muha</span></span><b style="line-height: 150%;"><span style="color: magenta; font-family: Arial, Helvetica, sans-serif; line-height: 150%;">mmad (PBUH & HP)</span></b></div>
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<span style="font-family: verdana; text-align: center;"><span style="color: #6fa8dc; font-size: x-small;">The Verse of Wilayah</span></span></div>
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<a href="http://www.roshd.org/eng/beliefs/index.asp?BEL_CODE=95"><span style="font-size: xx-small;">http://www.roshd.org/eng/beliefs/index.asp?BEL_CODE=95</span></a></div>
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<strong><i><span style="color: cyan; font-size: x-small; font-weight: normal; line-height: 150%;"><br /></span></i></strong>
<strong><i><span style="color: cyan; font-size: x-small; font-weight: normal; line-height: 150%;"><br /></span></i></strong>
<strong><i><span style="color: cyan; font-size: x-small; font-weight: normal; line-height: 150%;"></span></i></strong>
<strong><i><span style="color: cyan; font-size: x-small; font-weight: normal; line-height: 150%;"></span></i></strong>
<strong><i><span style="color: cyan; font-size: x-small; font-weight: normal; line-height: 150%;"></span></i></strong>
<strong><i><span style="color: cyan; font-size: x-small; font-weight: normal; line-height: 150%;">“</span><span style="color: magenta; font-size: x-small; font-weight: normal; line-height: 150%;">Muharram</span><span style="color: cyan; font-size: x-small; font-weight: normal; line-height: 150%;"> is a month in which bloodshed was
considered</span></i></strong><br />
<strong><i><span style="color: cyan; font-size: x-small; font-weight: normal; line-height: 150%;">unlawful
by the pre-Islamic pagan Arabs, but our blood was shed in this month.</span></i></strong><br />
<strong><i><span style="color: cyan; font-size: x-small; font-weight: normal; line-height: 150%;">Our sanctity was violated; our children function (a,c){switch(a){case al:return qo;case Xk:return Po;default:return Hk+c}}amp; women were made
captives. </span></i></strong><br />
<strong style="line-height: 150%;"><i><span style="color: cyan; font-size: x-small; font-weight: normal; line-height: 150%;">Our tents were set ablaze; whatever was found therein was looted.</span></i></strong><br />
<strong style="line-height: 150%;"><i><span style="color: cyan; font-size: x-small; font-weight: normal; line-height: 150%;">And
they did not even honor the relation, which we share with the Prophet of Allāh
(S).</span></i></strong><br />
<strong style="line-height: 150%;"><i><span style="color: cyan; font-size: x-small; font-weight: normal; line-height: 150%;">The day on which </span><span style="color: magenta; font-size: x-small; font-weight: normal; line-height: 150%;">Imām Husayn (a) was martyred</span><span style="color: cyan; font-size: x-small; font-weight: normal; line-height: 150%;">
has injured our eyes;</span></i></strong><br />
<strong style="line-height: 150%;"><i><span style="color: cyan; font-size: x-small; font-weight: normal; line-height: 150%;">our tears are
constantly flowing since then.</span></i></strong><br />
<strong style="line-height: 150%;"><i><span style="color: cyan; font-size: x-small; font-weight: normal; line-height: 150%;">Our dear ones were dishonored on </span><span style="color: magenta; font-size: x-small; font-weight: normal; line-height: 150%;">the
plains of grief and trials (Karbala)</span></i></strong><br />
<strong style="line-height: 150%;"><i><span style="color: cyan; font-size: x-small; font-weight: normal; line-height: 150%;">making way for sorrows and sufferings until Qiyāmah (the Day of
Resurrection).</span></i></strong><br />
<strong style="line-height: 150%;"><i><span style="color: cyan; font-size: x-small; font-weight: normal; line-height: 150%;">Thus, sorrowful people should mourn over
it </span><span style="color: cyan; font-size: x-small; font-weight: normal; line-height: 150%;">(the martyrdom of Imām Husayn)</span><span style="color: cyan; font-size: x-small; font-weight: normal; line-height: 150%;">,</span></i></strong><br />
<strong style="line-height: 150%;"><i><span style="color: cyan; font-size: x-small; font-weight: normal; line-height: 150%;">for weeping upon it nullifies the major sins.”</span></i></strong></div>
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<strong><span style="color: magenta; font-family: 'Lucida Sans Unicode', sans-serif;">Imam Ali Ridha
(PBUH)</span></strong><span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 150%;"><o:p></o:p></span></div>
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<b><span style="color: yellow; font-family: 'Times New Roman', serif; font-size: 14pt;">Kulu yaumi Ashura wa kulu ardi Karbala<o:p></o:p></span></b></div>
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<b><span style="font-family: 'Times New Roman', serif; font-size: 14pt;"><span style="color: yellow;">Every day is Ashura and every land is Karbala</span><o:p></o:p></span></b></div>
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<span style="color: red; font-size: 9pt; line-height: 18px;">Notes:<o:p></o:p></span></div>
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<span style="font-size: 9pt; line-height: 18px;">PBUH = Peace Be Upon Him/Her. </span><br />
<span style="font-size: 9pt; line-height: 18px;">PBUT = Peace Be Upon Them. </span><br />
<span style="font-size: 9pt; line-height: 18px;">PBUH & HP = Peace Be Upon Him & His Progeny</span></div>
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<b><span style="color: red; font-family: 'Arial Black', sans-serif; font-size: 18pt; line-height: 115%;"><br /></span></b>
<b><span style="color: red; font-family: 'Arial Black', sans-serif; font-size: 18pt; line-height: 115%;">INTRODUCTION</span></b></div>
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<span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 150%;">This document was made after research upon the websites,
links, blogs, wikipedia, and</span><br />
<span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 150%;">after
the 17 wirids (17 repentances) known asWirid Al Khidir (WAK.17)</span><br />
<span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 150%;">at the right side of this blog site</span><br />
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<span class="Apple-style-span" style="font-family: 'Times New Roman', serif; font-size: 16px;"><br /></span>
<span class="Apple-style-span" style="font-family: 'Times New Roman', serif; font-size: 16px;">This is dedicated for our Imam Hussayn (PBUH)</span></div>
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<span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 150%;">the 3rd Imam
of Ahl al Bayt (PBUT)</span></div>
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<span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 150%;">who
made the Greatest Sacrifice, </span></div>
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<span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 150%;">on the day of Ashura in the dessert plain of
Karbala</span></div>
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<span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 150%;">as the foundation of everlasting
resistances</span></div>
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<span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 150%;">against the world-capitalistic-tyrannical </span><span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 150%;">oppressors,</span></div>
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<span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 150%;">to build the brotherhood
of Nations and Mankind</span></div>
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<span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 150%;">under Islamic Divine Principles</span></div>
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<span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 150%;">since the first Prophet Adam
(PBUH) until</span></div>
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<span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 150%;">the last Prophet Muhammad (PBUH & HP) </span><span style="font-family: 'Times New Roman', serif; line-height: 150%;">and </span><br />
<span style="font-family: 'Times New Roman', serif; line-height: 150%;"><span style="color: magenta;">the
Reappearance of</span></span></div>
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<span style="font-family: Arial, Helvetica, sans-serif; line-height: 150%;"><b><span style="color: magenta; font-size: large;">Imam Mahdi (PBUH)</span></b><span style="font-size: small;"> </span></span></div>
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<span style="font-family: 'Times New Roman', serif; line-height: 150%;"><span style="color: magenta; font-size: small;">the 12th Imam of Ahl al Bayt</span></span></div>
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<span style="color: #6fa8dc; font-family: arial; font-size: x-small; line-height: normal; text-align: left;">Dua Taught by Imam Mahdi (atf) </span><a href="http://www.youtube.com/watch?v=1CUjZSsilGc" style="font-family: tahoma, sans-serif; font-size: x-small; text-align: left;" target="_blank">http://www.youtube.com/watch?v=1CUjZSsilGc</a></h1>
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<span style="color: #3b5998; font-family: 'lucida grande', tahoma, verdana, arial, sans-serif; font-size: 11px; line-height: 14px;"><b><u><br /></u></b></span></div>
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<span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 150%;">The ASHURA in KARBALA</span></div>
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<span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 150%;">shall be used as </span></div>
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<span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 150%;">a strong and valid reason</span></div>
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<span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 150%;">to keep
the original fair mission of</span></div>
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<span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 150%;">THE UNITED OF NATIONS,</span></div>
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<span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 150%;">to
continue the resistance of Muslims and People of Freedom</span></div>
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<span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 150%;">against
the oppressors in order to safeguard the sanctity of people</span></div>
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<span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 150%;">under
oppression and slavery,</span></div>
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<span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 150%;">to rebuild peaceful, fair and mutual relation</span><br />
<span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 150%;">among races, ages, and genders of all tribes and nations. </span><span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 150%;"> </span></div>
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<span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 150%;">The ASHURA</span><br />
<span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 150%;">is an everlasting-divine call to continue the struggle</span><br />
<span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 150%;">under
the principle of</span><br />
<span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 150%;">MONOTHEISM AND JUSTICE,</span><br />
<span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 150%;">to
raise up against the zionist (neocons)</span><br />
<span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 150%;">who ever where ever they are,</span><br />
<span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 150%;">the aggressors, the oppressors, the greed</span><br />
<span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 150%;"><br /></span>
<span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 150%;">to stop the dirty-sucking-sweat-and-blood-of
PEOPLE,</span><br />
<span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 150%;">to stop corrupting PUBLIC’s MONEY,</span><br />
<span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 150%;">to
stop unfair-coverage PUBLIC MEDIA</span><br />
<span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 150%;">controlled by a group of oppressive-cruel neocons in</span><br />
<span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 150%;">UNITED evil-KINGDOMS,</span><br />
<span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 150%;">UNITED evil-STATES and </span><br />
<span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 150%;">UNITED evil-MONARCHIES</span><br />
<span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 150%;">the followers and the
dirty-blood-lines of</span><br />
<span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 150%;"><span style="color: orange;">Yazid ibn Muawiya ibn Abu Sufyan</span>,</span><br />
<span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 150%;">descendants
of Pharaohs, ancestors of Zionists regime</span><br />
<span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 150%;">who destroy the life of common people, and</span></div>
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<span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 150%;">THE
UNITED OF NATIONS</span><br />
<span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 150%;">AS ONE SINGLE UMMAH. <o:p></o:p></span></div>
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<span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 150%;">The time will come, by the faith and resistance held by the
believers,</span><br />
<span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 150%;">witnessed
by the common people</span><br />
<span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 150%;">who will then understand and will also raise up</span><br />
<span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 150%;">to support the importance and the urgency
of</span><br />
<span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 150%;">the Greatest Sacrifice by Imam Hussain ibn Ali (</span><span style="color: windowtext; font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 150%; text-decoration: none;"><a href="http://www.ashura.com/defs.html#AS" style="line-height: 150%;">PBUH)</a></span><br />
<span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 150%;">who is not only family-member,</span><br />
<span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 150%;">but the Progeny, the purified family-members, </span><br />
<span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 150%;">the Ahl al Bayt, of</span><br />
<span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 150%;">The
Last Prophet </span><span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 150%;">Muhammad (PBUH & HP).</span></div>
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<span style="color: yellow; font-family: inherit; font-size: 12pt; line-height: 150%;">Please share this to everyone</span><br />
<span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 150%;">as a reminder upon Rasulullah and Ahl al Bayt (PBUT)</span><br />
<span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 150%;">to support “Islamic Revolution” re-introduced
by Imam Khomeini</span><br />
<span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 150%;">who re-initiate the “Islamic
Republic” in Iran since 1979</span><br />
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<a href="https://www.facebook.com/notes/mt-ali/ruhollah-spirit-of-god-imam-khomeini-documentary-10-of-10/10150560594723478" style="background-color: red; font-family: tahoma, sans-serif; line-height: 14px; text-align: left; text-decoration: none;" target="_blank"><span style="color: white;">Ruhollah - Spirit of God - Imam Khomeini - doc 10 of 10</span></a></div>
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<a href="https://www.facebook.com/notes/mt-ali/ruhollah-spirit-of-god-imam-khomeini-documentary-10-of-10/10150560594723478" rel="nofollow" style="background-color: white; font-family: tahoma, sans-serif; font-size: x-small; line-height: 18px; text-align: left;" target="_blank"><span style="color: #6fa8dc; text-align: left;"></span></a></div>
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<span style="background-color: white; color: #6fa8dc; font-family: tahoma, sans-serif; font-size: xx-small; line-height: 18px; text-align: left;"><a href="https://www.facebook.com/notes/mt-ali/ruhollah-spirit-of-god-imam-khomeini-documentary-10-of-10/10150560594723478" rel="nofollow" style="background-color: white; font-family: tahoma, sans-serif; font-size: x-small; line-height: 18px; text-align: left;" target="_blank">https://www.facebook.com/notes/mt-ali/ruhollah-spirit-of-god-imam-khomeini-documentary-10-of-10/10150560594723478</a></span></div>
<h1 id="watch-headline-title" style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; border-bottom-width: 0px; border-color: initial; border-image: initial; border-left-width: 0px; border-right-width: 0px; border-style: initial; border-top-width: 0px; height: 1.1363em; line-height: 1.1363em; margin-bottom: 5px; margin-left: 0px; margin-right: 0px; margin-top: 0px; max-height: 1.1363em; overflow-x: hidden; overflow-y: hidden; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; text-align: right;">
<span class="long-title" dir="ltr" id="eow-title" style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; border-bottom-width: 0px; border-color: initial; border-image: initial; border-left-width: 0px; border-right-width: 0px; border-style: initial; border-top-width: 0px; font-weight: normal; letter-spacing: -0.5px; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;" title="Imam Khamenei in the Masoleum of Imam Khomeini رهبر معظم در مرقد امام راحل"><span style="font-family: inherit; font-size: x-small;"><span style="background-color: red;"><span style="color: white;">Imam Khamenei in the Masoleum of Imam Khomeini</span></span><span style="background-color: white; color: #333333;"> </span></span></span><a href="http://www.youtube.com/watch?v=Tu95DDTPOAU&feature=fvsr" style="color: #333333; font-family: arial; line-height: normal;"><span style="font-size: xx-small;">http://www.youtube.com/watch?v=Tu95DDTPOAUfunction (a,c){switch(a){case al:return qo;case Xk:return Po;default:return Hk+c}}amp;feature=fvsr</span></a></h1>
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<span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 150%;">which will be followed by “Islamic Republic” in other countries</span><br />
<span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 150%;">fully inspired by ASHURA in KARBALA</span><br />
<span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 150%;">by Imam Hussain (PBUH) for</span><br />
<span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 150%;">the “Islamic
Ummah, The Greatest One Nation”</span><br />
<span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 150%;">currently under The Divine Leadership (Imamate)</span><br />
<span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 150%;">of Imam Mahdi (PBUH)</span><br />
<span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 150%;">to lead
the globalization of</span></div>
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<b><span style="font-family: Verdana, sans-serif; font-size: 17pt; line-height: 150%;">“The Ten Revolutions</span></b><br />
<b><span style="font-family: Verdana, sans-serif; font-size: 17pt; line-height: 150%;">in One Revolution”</span></b></div>
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<span style="color: #6fa8dc; font-family: tahoma, sans-serif; font-size: x-small; line-height: 18px;"><br /></span></div>
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<span style="color: #6fa8dc; font-family: tahoma, sans-serif; font-size: x-small; line-height: 18px;">Mahdi (PBUH),Ten Revolutions in One Revolution </span><a href="http://www.roshd.org/eng/beliefs/index.asp?BEL_CODE=107" style="font-family: tahoma, sans-serif; font-size: x-small; line-height: 18px;" target="_blank"><span style="color: blue;">http://www.roshd.org/eng/beliefs/index.asp?BEL_CODE=107</span></a><span style="color: #6fa8dc; font-size: xx-small; text-align: right;"> </span>
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<span style="font-family: Verdana, sans-serif; font-size: 13.5pt; line-height: 150%;">based on</span><br />
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<span style="font-family: Verdana, sans-serif; font-size: 13.5pt; line-height: 150%;"><br /><o:p></o:p></span></div>
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<a href="http://www.blogger.com/goog_341558796"><span style="color: cyan;"><b><span style="font-family: Verdana, sans-serif;">1.<span style="font-family: 'Times New Roman'; font-weight: normal; line-height: normal;"> </span></span></b><b><span style="font-family: Verdana, sans-serif;">The Greatest Inheritances:</span></b></span></a><br />
<b><span style="font-family: Verdana, sans-serif;"><span style="color: cyan;">AL Quran function (a,c){switch(a){case al:return qo;case Xk:return Po;default:return Hk+c}}amp; Ahl al
Bayt</span></span></b></div>
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<span style="color: #6fa8dc; font-family: tahoma, sans-serif;"><span style="line-height: 18px;"><br /></span></span></div>
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<b><span style="color: cyan; font-family: Verdana, sans-serif;">2.<span style="font-family: 'Times New Roman'; font-weight: normal; line-height: normal;"> </span></span></b><b><span style="font-family: Verdana, sans-serif;"><span style="color: cyan;">The Greatest Declarations in GHADIR KHUM </span><span style="color: #006600; font-size: x-small;"><o:p></o:p></span></span></b></div>
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<span style="line-height: 18px;"><span style="color: #6fa8dc; font-family: tahoma, sans-serif; text-align: left;"></span></span></div>
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<span style="color: #6fa8dc; font-family: tahoma, sans-serif; line-height: 18px;"><br /></span>
<span style="color: #6fa8dc; font-family: tahoma, sans-serif; line-height: 18px;">Ghadir, the Greatest Eid of All Religions </span><a href="http://www.roshd.org/eng/beliefs/index.asp?BEL_CODE=100" style="font-family: tahoma, sans-serif; font-size: x-small; line-height: 18px; text-align: left;" target="_blank">http://www.roshd.org/eng/beliefs/index.asp?BEL_CODE=100</a>
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<b><span style="color: cyan; font-family: Verdana, sans-serif;">3.<span style="font-family: 'Times New Roman'; font-weight: normal; line-height: normal;"> </span></span></b><b><span style="font-family: Verdana, sans-serif;"><span style="color: cyan;">The Greatest Sacrifices: ASHURA in KARBALA</span><span style="color: #006600;"><o:p></o:p></span></span></b></div>
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<span style="color: blue;"><b><span style="font-family: Verdana, sans-serif;">CHAPTER </span></b><b style="line-height: 150%; text-align: right; text-indent: -0.25in;"><span style="font-family: Verdana, sans-serif;">1.<span style="font-family: 'Times New Roman'; font-size: 7pt; font-weight: normal; line-height: normal;"> </span></span></b></span></div>
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<b style="line-height: 150%; text-align: right; text-indent: -0.25in;"><span style="color: cyan; font-family: Verdana, sans-serif;">The Greatest Inheritances:</span></b></div>
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<span style="color: cyan;"><b style="line-height: 150%; text-align: right; text-indent: -0.25in;"><span style="font-family: Verdana, sans-serif;">Al Quran function (a,c){switch(a){case al:return qo;case Xk:return Po;default:return Hk+c}}amp; Ahl al Bayt</span></b></span></div>
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<span style="color: magenta;">Muhammad
ibn ‘Abdullāh (PBUH)</span><b> </b>is a <a href="http://en.wikipedia.org/wiki/Prophet" title="Prophet">prophet</a> of <a href="http://en.wikipedia.org/wiki/Allah" title="Allah"><span dir="RTL" lang="AR-SA" style="font-size: 17pt; line-height: 150%;">الل</span><span dir="RTL" lang="AR-SA">ه</span><span dir="LTR"></span><span dir="LTR"></span></a>
(<span class="unicode"><i>Allāh</i></span>), the last one of God’s <a href="http://en.wikipedia.org/wiki/Prophets_in_Islam" title="Prophets in Islam">prophets</a>
(<a href="http://en.wikipedia.org/wiki/Qur%27an" title="Qur'an">Qur'an</a> –
Al Ahzab 33:40), Seal of the Prophets, and the Restorer of an original <a href="http://en.wikipedia.org/wiki/Monotheism" title="Monotheism">monotheistic</a>
<a href="http://en.wikipedia.org/wiki/Faith" title="Faith">faith</a> (<a href="http://en.wikipedia.org/wiki/S-L-M#Islam_.22Piety.2C_Faith.22" title="S-L-M"><i>Islām</i></a>) by <a href="http://en.wikipedia.org/wiki/Islamic_view_of_Adam" title="Islamic view of Adam">Adam</a>, <a href="http://en.wikipedia.org/wiki/Islamic_view_of_Noah" title="Islamic view of Noah">Noah</a>, <a href="http://en.wikipedia.org/wiki/Islamic_view_of_Abraham" title="Islamic view of Abraham">Abraham</a>, <a href="http://en.wikipedia.org/wiki/Islamic_view_of_Moses" title="Islamic view of Moses">Moses</a>, <a href="http://en.wikipedia.org/wiki/Jesus_in_Islam" title="Jesus in Islam">Jesus</a>
and <a href="http://en.wikipedia.org/wiki/Prophets_of_Islam" title="Prophets of Islam">other prophets</a>.
Peace be upon them (PBUT).</div>
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Born in 570 in <a href="http://en.wikipedia.org/wiki/Mecca" title="Mecca">Mecca</a>, he was an
orphan at his early age, grown up by his grand father <span style="color: magenta;">Abdul Muṭṭalib (PBUH)</span> then followed by his
uncle<span style="color: magenta;"> <a href="http://en.wikipedia.org/wiki/Abu_Talib_ibn_%E2%80%98Abd_al-Muttalib" title="Abu Talib ibn ‘Abd al-Muttalib">Abu Talib</a>
(PBUH)</span>. <br />
<br />
Before his prophethood, he worked mostly as a merchant and shepherd,
and first married by age 25 to Lady Khadijah (PBUH). Discontented with
barbaric-pagan life in Mecca, he retreated to a cave named as Hira in the
mountain near Mecca. At that time, Mecca was the center of CIA (capitalism, ignorance, arrogance), and the center of pagans of Arabian Peninsula. </div>
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At his age of 40, on the <span style="color: yellow;">17<sup>th</sup> day of <a href="http://en.wikipedia.org/wiki/Ramadan" title="Ramadan">Ramadan</a>, </span>in a Holy
Night, the Night of Qadar, <span style="color: yellow;"> <a href="http://en.wikipedia.org/wiki/Muhammad%27s_first_revelation" title="Muhammad's first revelation"><span style="color: yellow;">the first
revelation</span></a></span> of the Quran was occurred.<br />
<br />
<span style="color: yellow;">Three years later</span>, as the Last
Prophet (PBUH), he started to preach these revelations publicly. He once again
proclaiming "<a href="http://en.wikipedia.org/wiki/Tawhid" title="Tawhid">God
is One</a>", hence not even a single ruler can compete, or make substitutes,
or is allowed to make an alternate of what had been ordered, or forbidden by
Allah, the Only God, thus shall be in “total surrender" to God’s “supremacy of
law” as the only way acceptable to God, and he is the God’s last prophet (Rasulullah),
similar to <a href="http://en.wikipedia.org/wiki/Prophets_of_Islam#Prophets_and_messengers_in_the_Qur.27an" title="Prophets of Islam">other prophets</a>, but he is also the Seal of
Prophets.<br />
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<i><span style="color: #6fa8dc;">"Certainly
(the Almighty) has conferred a benefit upon the faithful</span></i></div>
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<i><span style="color: #6fa8dc;">when he appointed
among them a Prophet from themselves,</span></i></div>
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<i><span style="color: #6fa8dc;">reciting to them His verses and purifying
them, and </span></i></div>
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<i><span style="color: #6fa8dc;">teaching them the Book and the wisdom, </span></i></div>
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<i><span style="color: #6fa8dc;">although they were surely in
manifest error before that</span></i><i><span style="color: #6fa8dc;">.”</span></i></div>
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<i><span style="color: #6fa8dc;">(Quran,
3:164)</span><o:p></o:p></i></div>
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<span style="color: red; font-size: 9pt; line-height: 150%;"><br /></span></div>
<span style="line-height: 150%;"><br /></span>
<span style="line-height: 150%;">Muhammad Rasulullah (PBUH function (a,c){switch(a){case al:return qo;case Xk:return Po;default:return Hk+c}}amp; HP) was appointed
to teach the Quran by living examples, to teach the divine wisdom in order to
rescue people from being mislead, like their ancestors. Responses to this
divine call were varied, from the beginning of time until the present time:</span></div>
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<span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 150%;">1.<span style="font-family: 'Times New Roman'; font-size: 7pt; line-height: normal;"> </span></span><span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 150%;">The 1st group <span style="color: red;">responded in very brutal manner</span>. They set up wars
against Rasulullah (PBUH), thus they devoted
themselves to permanent chastisement.<o:p></o:p></span></div>
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<span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 150%;">2.<span style="font-family: 'Times New Roman'; font-size: 7pt; line-height: normal;"> </span></span><span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 150%;">The 2nd group <span style="color: red;">pretended to accept</span> outwardly with the intention to
take the benefits from advantages of Islamic law. They are hypocrites whom had
not truly believed in the divine messages, therefore devoted themselves to
permanent chastisement.<o:p></o:p></span></div>
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<span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 150%;">3.<span style="font-family: 'Times New Roman'; font-size: 7pt; line-height: normal;"> </span></span><span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 150%;">The 3rd group <span style="color: red;">believed in his prophethood</span> inwardly with hearts, <span style="color: red;">but frequently does sins</span><b>.</b> For these there is hope that will be forgiven by Allah’s
compassion.<o:p></o:p></span></div>
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<span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 150%;">4.<span style="font-family: 'Times New Roman'; font-size: 7pt; line-height: normal;"> </span></span><span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 150%;">The 4th group accepted Prophet’s invitation
inwardly and outwardly. <span style="color: red;">Pioneered others in performing
and increased their righteous deeds every day</span><b>.</b> Allah has given glad tidings to forgive and place them in heaven,
far from chastisement, replace their sins with multiplied good deeds.<o:p></o:p></span></div>
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<span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 150%;">5.<span style="font-family: 'Times New Roman'; font-size: 7pt; line-height: normal;"> </span></span><span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 150%;">The 5th group, similar to the 4<sup>th</sup>
group, <span style="color: red;">also with fully purified souls</span> from bad
morals, embellished with good only. Strived to near to Allah, thus He accepted
and elevated their position. They are Ahl al Bayt of Rasulullah. They are 14
purified personalities, one hundred percent free from human errors. They are 14
Infallibles. The Ma’shumin. They are Rasulullah Ahl al Bayt (RAB). Peace be
upon them.<o:p></o:p></span></div>
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<span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 150%;">Some others also achieved monotheism
by repentances and recollection (<i>dhikr</i>, or wirid, remembering Allah all
the time), spiritual struggle (with carnal soul), and contemplation to purify
their hearts and souls from everything except Allah. They went through the way
of loving Allah SWT to the extent that they sacrificed everything except Him
for His love. They were enamored of meeting Him, so He accepted them and
brought them near, removed the veils from their eyes, showed them His beauty,
so they could see Him not with their eyes, but with hearts; placed them besides
Prophet Muhammad (PBUH function (a,c){switch(a){case al:return qo;case Xk:return Po;default:return Hk+c}}amp; HP) and His Ahlul Bait; they are the preceding
ones (S<i>abiqun</i>), the saints (<i>Moqarraboun</i>), the near companions of
Prophet Muhammad (PBUH & HP), and the martyrs. <o:p></o:p></span></div>
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<span style="font-family: 'Times New Roman', serif; line-height: 150%;"><span style="font-size: small;">Anyone who knows Prophet Muhammad
(PBUH & HP) and realizes the blessing of His appointment, regards </span><span style="color: magenta;"><i><span style="font-size: large;">Mab’ath </span></i><span style="font-size: small;">- the day of announcement of Prophet
Muhammad’s Mission - very high.</span></span><b style="font-size: 12pt;"> </b><span style="font-size: small;">They thank Allah highly for this blessing and ask Allah
(SWT) to send peace and blessings (</span><i style="font-size: 12pt;">Salawat) </i><span style="font-size: small;">on RAB (Rasulullah Ahlul
Bait). <o:p></o:p></span></span></div>
<div style="line-height: 150%;">
<br /></div>
<div>
<div style="line-height: 150%;">
Rasulullah has only a few <a href="http://en.wikipedia.org/wiki/Sahaba" title="Sahaba">followers</a> at his
early stage of preaching, and they were put into <a href="http://en.wikipedia.org/wiki/Persecution_of_Muslims_by_the_Meccans" title="Persecution of Muslims by the Meccans">hostility by some Meccan tribes</a>,
especially by <span style="color: orange;">Umayah and Abbasiyah tribes.</span></div>
<div style="line-height: 150%;">
<span style="color: orange;"><br /></span></div>
</div>
<div style="line-height: 150%;">
In response to this, Rasulullah sent some of his
followers to <a href="http://en.wikipedia.org/wiki/Ethiopian_Empire" title="Ethiopian Empire">Abyssinia</a> before he and the remaining followers
moved to <a href="http://en.wikipedia.org/wiki/Medina" title="Medina"></a>Medina
in the year of 622. This event, called Hijra, marks the beginning of <a href="http://en.wikipedia.org/wiki/Islamic_calendar" title="Islamic calendar">Islamic-lunar-based
calendar</a>, also known as Hijra calendar. </div>
<div style="line-height: 150%;">
<br /></div>
<div style="line-height: 150%;">
In Mecca and Medina, Rasulullah (PBUH) united the
conflicting tribes. After eight years of struggle against the oppression
imposed by some arrogant-ignorant Meccan tribes, and after the event of <span style="color: magenta;">Hudaibyah</span>, the followers were grown rapidly to 10,000,
followed then by the event of <a href="http://en.wikipedia.org/wiki/Conquest_of_Mecca" title="Conquest of Mecca"><span style="color: magenta;">the conquest of Mecca</span></a> which was happened in <span style="color: yellow;">a totally bloodless way.</span> </div>
<div style="line-height: 150%;">
<br /></div>
<div style="line-height: 150%;">
In 632, a few months after returning to Medina from
<a href="http://en.wikipedia.org/wiki/The_Farewell_Pilgrimage" style="color: yellow;" title="The Farewell Pilgrimage">Farewell pilgrimage</a><span style="color: magenta;">
(Hajj Wada)</span> Rasulullah had made the greatest declaration regarding the
Leadership for Islamic Ummah, appointed Imam Ali ibn Abu Thalib as his first
divine-legitimate successor, and it is perfected by the last verse of the Holy
Book, Al Qur’an al Karim. This event was later known as the Greatest
Declaration in Ghadir Khum. After this, Prophet Muhammad (PBUH & HP) fell ill
and finally martyred due to poison of some Meccan-hypocrite tribes. </div>
<div style="line-height: 150%;">
<br /></div>
<div style="line-height: 150%;">
Before the demise of Rasulullah, most
of the Mecca-Medina tribes in <a href="http://en.wikipedia.org/wiki/Arabian_Peninsula" title="Arabian Peninsula">Arabian
Peninsula</a> had <a href="http://en.wikipedia.org/wiki/Conversion_to_Islam" title="Conversion to Islam">converted into Islam</a>; enjoyed the UNITED OF
NATIONS as “One Islamic Ummah, One Totally Quranic-based Nation, simply called the Nation of Moslem, or ISLAMIC NATION”. </div>
<div style="line-height: 150%;">
<br /></div>
<div style="line-height: 150%;">
The Last Prophet, the Seal of Prophets Muhammad left <br />
TWO WEIGHTY things (TSAQALAIN) for mankind:
<br />
<br /></div>
<div style="line-height: 150%; margin-left: .5in; mso-list: l9 level1 lfo14; text-indent: -.25in;">
<span style="font-family: Symbol;">·<span style="font-family: 'Times New Roman'; font-size: 7pt; line-height: normal;">
</span></span>Al Quran, the Holy Book of Allah (SWT), and </div>
<div style="line-height: 150%; margin-left: .5in; mso-list: l9 level1 lfo14; text-indent: -.25in;">
<span style="font-family: Symbol;">·<span style="font-family: 'Times New Roman'; font-size: 7pt; line-height: normal;"> </span></span>Ahl ul Bait, the Purified Family-members, the Progenyt</div>
<div style="line-height: 150%; margin-left: .5in;">
<br />
<br /></div>
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<b><span style="color: cyan; font-family: 'Times New Roman', serif; font-size: 14pt; line-height: 150%;">“ Indeed I am leaving with you </span></b><b><span style="color: yellow; font-family: 'Times New Roman', serif; font-size: 14pt; line-height: 150%;">Two</span></b><b><span style="color: yellow; font-family: 'Times New Roman', serif; font-size: 14pt; line-height: 150%;"> </span><span style="font-family: 'Times New Roman', serif; font-size: 14pt; line-height: 150%;"><span style="color: yellow;">weighty things </span><span style="color: cyan;">(Tsaqalain), </span><span style="color: green;"><o:p></o:p></span></span></b><br />
<span style="background-color: #666666; font-size: 16px; text-align: -webkit-left;"><span class="Apple-style-span" style="color: white; font-family: Verdana, sans-serif;">If you adhere to them <b>both</b>, you will never go astray after me.</span></span></div>
<div align="center" class="MsoNormal" style="text-align: center;">
<b style="line-height: 24px;"><span style="color: cyan; font-family: 'Times New Roman', serif; font-size: 14pt; line-height: 28px;">the Book of Allah</span><span style="color: green; font-family: 'Times New Roman', serif; font-size: 14pt; line-height: 28px;"> </span></b><b style="line-height: 24px;"><span style="color: yellow; font-family: 'Times New Roman', serif; font-size: 14pt; line-height: 28px;">(Al Quran)</span></b><b style="line-height: 24px;"><span style="color: cyan; font-family: 'Times New Roman', serif; font-size: 14pt; line-height: 28px;">, and my Itrah, my </span></b><b style="line-height: 24px;"><span style="color: yellow; font-family: 'Times New Roman', serif; font-size: 14pt; line-height: 28px;">Ahlul Bait)</span></b><b style="line-height: 24px;"><span style="font-family: 'Times New Roman', serif; font-size: 14pt; line-height: 28px;"><span style="color: cyan;"> ”</span></span></b>
</div>
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<br /></div>
<div style="line-height: 150%;">
The Two weighty things, are the two divine
sources upheld by sincere scholars, not by hypocrite scholars. The two weighty things will always be the foundation for
an “Islamic Ummah, the Greatest One Nation”.<b><span style="color: #006600; font-family: Verdana, sans-serif;"><br clear="all" style="mso-special-character: line-break; page-break-before: always;" />
<o:p></o:p></span></b></div>
<div style="line-height: 150%;">
<div style="text-align: center;">
<b><span style="color: #006600; font-family: Verdana, sans-serif;"><br /></span></b></div>
</div>
<div style="line-height: 150%;">
<div style="text-align: center;">
<b><span style="color: #006600; font-family: Verdana, sans-serif;"><br /></span></b></div>
</div>
<div style="line-height: 150%;">
<div style="text-align: center;">
<b><span style="color: #006600; font-family: Verdana, sans-serif;"><br /></span></b></div>
<div style="text-align: center;">
<b><span style="color: #006600; font-family: Verdana, sans-serif;"><br /></span></b></div>
<div style="text-align: center;">
<b><span style="color: #006600; font-family: Verdana, sans-serif;"><br /></span></b></div>
</div>
<div style="line-height: 150%; text-align: center;">
<div style="text-align: left;">
<div style="text-align: center;">
<span style="color: blue;"><b><span style="font-family: Verdana, sans-serif;">CHAPTER </span></b><b style="line-height: 150%; text-indent: -0.25in;"><span style="font-family: Verdana, sans-serif;">2.<span style="font-family: 'Times New Roman'; font-size: 7pt; font-weight: normal; line-height: normal;"> </span></span></b></span></div>
</div>
</div>
<div style="line-height: 150%; text-align: center;">
<div style="text-align: left;">
<div style="text-align: center;">
<b style="line-height: 150%; text-indent: -0.25in;"><span style="color: cyan; font-family: Verdana, sans-serif;">The Greatest Declarations
in GHADIR KHUM</span></b></div>
</div>
</div>
<div>
<div style="line-height: 150%;">
<br /></div>
<div style="font-size: small;">
<div>
<div style="text-align: right;">
<div style="text-align: left;">
<span style="line-height: 150%;">On </span><span style="color: yellow; line-height: 150%;">17<sup>th</sup> day of <a href="http://en.wikipedia.org/wiki/Ramadan" title="Ramadan">Ramadan</a></span><span style="line-height: 150%;">, in a Holy Night, the Night of Qadar, </span><a href="http://en.wikipedia.org/wiki/Muhammad%27s_first_revelation" style="line-height: 150%;" title="Muhammad's first revelation"><span style="color: yellow;">the first
revelation</span></a><span style="line-height: 150%;"> of Quran was occurred, then other revelations followed in
different times and events, within 23 years.</span></div>
</div>
</div>
</div>
</div>
<div style="line-height: 150%;">
<br /></div>
<div style="line-height: 150%;">
On the <span style="color: yellow;">18<sup>th</sup> day
of Zulhijjah in the 10th year after Hijra (10 March 632)</span> in a high-temperature and arid dessert plain, the last revelation
of Quran was happened, then Quran was fully completed, and it was perfected by
Wilayat and Imamate of Ahlul Bait (PBUT) at Ghadir Khum (pond of Ghadir). </div>
<div style="line-height: 150%;">
<br /></div>
<div style="line-height: 150%;">
After Farewell Pilgrimage (Hajj Wada), <span style="color: yellow; line-height: 150%;">the first</span><span style="line-height: 150%;"> “declaration in public” regarding Wilayah
and Imamah was declared, and the first declaration was perfected by </span><span style="color: yellow; line-height: 150%;">the second</span><span style="line-height: 150%;"> declaration, the last Quran revelation. </span><br />
<span style="line-height: 150%;"><br /></span>
<span style="line-height: 150%;">Both were occurred at Ghadir Khum.</span></div>
<div style="line-height: 150%;">
<br /></div>
<div style="line-height: 150%;">
After the two greatest declarations, the sacred martyrdom
of Rasulullah (PBUH) in Medina was happened, a few months later.</div>
<div style="line-height: 150%;">
<br /></div>
<div style="line-height: 150%;">
After Hajj Wada at the end of 10th year after Hijra,
Rasulullah Muhammad delivered a preach known as <span style="color: yellow;"><a href="http://en.wikipedia.org/wiki/The_Farewell_Sermon" title="The Farewell Sermon">Farewell Sermon</a>.</span><span style="color: red;"> </span>The sermon was on the <span style="color: yellow;">18<sup>th</sup> day of
Zulhijjah</span>. <br />
<br />
The two most important content of the sermon: </div>
<div style="line-height: 150%;">
<br /></div>
<div style="line-height: 150%;">
<span style="color: cyan;"><b>FIRST</b>,</span> the sacred-divine
appointment of Ali ibn Abi Thalib, in front of the public, as his divine-legitimate successor
– which was happened for the first time far before this event - that was when
Muhammad (PBUH function (a,c){switch(a){case al:return qo;case Xk:return Po;default:return Hk+c}}amp; HP) declared his prophethood and divine mission, in front
of his clan of Quraysh, when his followers were only a few. Many scholars
narrated that the first female follower is Lady Khadijah (PBUH), the first male
followers is Ali Ibn Abu Thalib (PBUH), when his age was only <span style="color: yellow;">10 year</span>. </div>
<div style="line-height: 150%;">
<br /></div>
<div style="line-height: 150%;">
Many years after this “private” declaration, after the Farewell Pilgrimage (Hajj Wada) in the 10<sup>th</sup> year
after Hijra, Muhammad Rasulullah (PBUH & HP) was orderd to ‘declare
publicly’ that<br />
<br />
<span style="color: magenta;">Ali ibn Abi Talib of Ahlul Bait (PBUH) is</span><span style="color: yellow;"> </span><br />
<span style="color: yellow;">his</span><span style="color: magenta;"> first-divine successor</span><span style="color: yellow;">, </span><br />
<span style="color: yellow;">his </span><span style="color: magenta;">first “Wakil,Washi,Wali” </span><br />
<span style="color: magenta;"></span><span style="color: yellow;">based on </span><span style="color: magenta;">God’s decree</span><br />
<span style="color: magenta;"></span><span style="color: yellow;">delivered by angel Gabriel (PBUH)</span>
</div>
<div style="line-height: 150%;">
<br /></div>
<div style="line-height: 150%;">
<br />
<div class="separator" style="clear: both; text-align: center;">
</div>
<div class="separator" style="clear: both; text-align: center;">
</div>
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This event was seen by so many companions, from various tribes. Not
all of them are in full agreement with this declaration, although some of them publicly
said <span style="color: orange;">“congratulations”</span> to Imam Ali ibn Abu Thalib (PBUH). The declaration was
seen by male and female, old and new, sincere, doubtful and hypocrite
companions, so it becomes an undeniable-and-solid historical-fact, except by
ignorant-arrogant people. </div>
<div style="line-height: 150%;">
<br /></div>
<div style="line-height: 150%;">
<span style="color: cyan;"><b><br /></b></span>
<span style="color: cyan;"><b><br /></b></span><br />
<span style="color: cyan;"><b><br /></b></span>
<span style="color: cyan;"><b>SECOND</b>,</span> after such declaration about Imam Ali
ibn Abu Thalib (PBUH) in front of the public in a very-high temperature of an arid
dessert plain near Ghadir Khum, followed by “congratulations held publicly” by
some companions, including Umar ibn Khattab,<span style="color: yellow;"> </span><span style="color: yellow;">the last revelation of the Quran was happened, </span><span style="color: red; font-weight: bold;"><o:p></o:p></span></div>
<div style="line-height: 150%;">
<br /></div>
<div style="line-height: 150%;">
<div style="text-align: center;">
<b><i><span style="color: #6fa8dc;">“Today I have
perfected your religion, and </span></i></b></div>
<div style="text-align: center;">
<b><i><span style="color: #6fa8dc;">completed my favours for you </span></i></b><b style="line-height: 150%;"><i><span style="color: #6fa8dc;">and </span></i></b></div>
<div style="text-align: center;">
<b style="line-height: 150%;"><i><span style="color: #6fa8dc;">chosen Islam as a
religion for you.”</span></i></b></div>
<div style="text-align: center;">
<b style="line-height: 150%;"><i><span style="color: #6fa8dc;">(Qur'an 5:3)<sup>.</sup></span></i></b></div>
</div>
<div style="line-height: 150%;">
<br /></div>
<div style="line-height: 150%;">
This verse, the last verse of Quran refers to the first
‘Greatest Declaration” by Rasulullah Muhammad (PBUH), in accordance to God’s
order, which was delivered by Angel Gabriel. The Greatest Declaration had been
just declared before many companions - some of them are sincere,
some are hypocrites in their acceptance publicly. This declaration widely known
as the event of <span style="color: yellow;">“Ghadir Khum”</span> as it was occurred near the pond of Ghadir, a few
times after, the Last Prophet, the Seal of Prophets” in his last journey returning
from Ka’aba in Mecca to Medina after his Farewell Pilgrimage (Hajj Wada). </div>
<div>
<div style="line-height: 150%; text-align: right;">
<span style="color: #6fa8dc; font-family: tahoma, sans-serif; font-size: x-small; line-height: 18px;"><br /></span></div>
<div style="line-height: 150%; text-align: right;">
<span style="color: #6fa8dc; font-family: tahoma, sans-serif; font-size: x-small; line-height: 18px;">Ghadir, the Greatest Eid of All Religions </span><a href="http://www.roshd.org/eng/beliefs/index.asp?BEL_CODE=100" style="font-family: tahoma, sans-serif; font-size: x-small; line-height: 18px; text-align: left;" target="_blank">http://www.roshd.org/eng/beliefs/index.asp?BEL_CODE=100</a>
</div>
<div style="font-size: small;">
<div>
<div style="text-align: right;">
<div style="text-align: left;">
<span style="color: #6fa8dc; font-family: tahoma, sans-serif;"><span style="line-height: 18px;"><br /></span></span></div>
</div>
</div>
</div>
<div style="font-size: small; line-height: normal; text-align: right;">
</div>
<div style="line-height: 150%;">
<span style="line-height: 150%;">A few months (about 3 months) after the Two Greatest Declaration,
Muhammad Rasulullah (PBUH) fell ill and suffered for several days with </span><span style="color: yellow; line-height: 150%;">severe <a href="http://en.wikipedia.org/wiki/Headache" title="Headache">head pain</a> and weakness</span><span style="line-height: 150%;">. <br /><br />This martyrdom was occurred at
his age of 63, due to poison by hypocrites. His holy burial was held by Imam Ali
ibn Abu Thalib and other Ahl al Bayt (PBUT).</span></div>
</div>
<div style="line-height: 150%;">
<br /></div>
<div style="line-height: 150%;">
After the sacred martyrdom <span style="background-color: white; font-family: sans-serif; font-size: 13px; line-height: 19px;">(June 8, 632 CE) </span><span style="line-height: 150%;">of Muhammad (PBUH) - due
to the poison by Clan of Umayyah and Abbasiyah, the disagreement broke out publicly,
over who would succeed as a</span><br />
<span style="color: yellow; line-height: 150%;">POLITICAL LEADER (CALIPH)
</span><span style="line-height: 150%;">of the early Muslim community.</span></div>
<div style="line-height: 150%;">
<br />
<span style="color: orange;"><a href="http://en.wikipedia.org/wiki/Umar_ibn_al-Khattab" title="Umar ibn al-Khattab">Umar ibn al-Khattab</a>,</span>
the one of so many companions of Muhammad (PBUH), who already congratulated Ali
ibn Abu Thalib (as), delivered his allegiance (vote), as the first time vote for <a href="http://en.wikipedia.org/wiki/Abu_Bakr" style="line-height: 150%;" title="Abu Bakr"><span style="color: red;">Abu Bakr</span></a><span style="line-height: 150%;">, </span><span style="line-height: 150%;">After this, some other companions, not
all, also abruptly gave theirs.</span></div>
<div style="line-height: 150%;">
<br /></div>
<div>
<div style="line-height: 150%;">
<div style="text-align: center;">
THEREFORE..</div>
</div>
<div class="separator" style="clear: both; line-height: 150%; text-align: center;">
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<div style="line-height: 150%; text-align: center;">
<span style="font-size: large; line-height: 150%;"><br /></span>
<span style="font-size: large; line-height: 150%;">They neglected</span><br />
<span style="font-size: large; line-height: 150%;">the <span style="color: #93c47d;">“Greatest Declaration” </span></span></div>
<div style="text-align: center;">
<span style="font-size: large; line-height: 150%;">in <span style="color: #93c47d;">Ghadir Khum</span> a few months ago. </span></div>
<div style="line-height: 150%;">
<br /></div>
<div style="line-height: 150%;">
<br /></div>
<div style="line-height: 150%;">
<br /></div>
<div style="line-height: 150%; text-align: center;">
<span style="line-height: 150%;">The negligence and ignorance
of some companions, </span><br />
<span style="line-height: 150%;">by introducing and exercising</span></div>
<div style="line-height: 150%; text-align: center;">
<span style="color: orange; line-height: 150%;">“democratic-process” </span><span style="color: orange; line-height: 150%;">mostly driven by</span><br />
<span style="color: orange; line-height: 150%;">“fear and worries of not having political power, </span><span style="color: orange; line-height: 150%;">position, a</span><span style="color: orange; line-height: 150%;">nd </span></div>
<div style="line-height: 150%; text-align: center;">
<span style="color: orange; line-height: 150%;">access to the public capital and funds (Baytul Maal) ”</span><span style="line-height: 150%;"><span style="color: orange;"> </span></span></div>
<div style="line-height: 150%; text-align: center;">
<span style="line-height: 150%;">were </span><span style="color: orange; line-height: 150%;">the major cause</span><span style="line-height: 150%;"> of some companions to give their votes for</span></div>
<div style="line-height: 150%; text-align: center;">
<span style="color: red; line-height: 150%;">Abu Bakr as the first </span><a href="http://en.wikipedia.org/wiki/Caliph" style="line-height: 150%;" title="Caliph"><span style="color: red;">caliph</span></a><span style="color: red; line-height: 150%;">.</span></div>
<div style="line-height: 150%; text-align: center;">
<span style="color: red; line-height: 150%;">in the SAQIFAH, the roofed building, of the SA'IDAT tribe, </span></div>
<div style="line-height: 150%; text-align: center;">
<span class="Apple-style-span" style="background-color: white; color: red;"><span style="font-family: sans-serif; font-size: 13px; line-height: 19px;">the faction of the banu </span><span style="font-family: Georgia, 'Times New Roman', serif; font-size: large;"><b>KHAZRAJ</b></span><span style="font-family: sans-serif; font-size: 13px; line-height: 19px;"> tribe of the city of </span><a href="http://en.wikipedia.org/wiki/Medina" style="background-attachment: initial; background-clip: initial; background-image: none; background-origin: initial; font-family: sans-serif; font-size: 13px; line-height: 19px; text-decoration: none;" title="Medina">Medina</a></span><br />
<span class="Apple-style-span"><span class="Apple-style-span" style="background-color: white; color: red;"><span style="font-family: sans-serif; font-size: 13px; line-height: 19px;">i</span><span style="font-family: sans-serif; font-size: 13px; line-height: 19px;">n the </span><a href="http://en.wikipedia.org/wiki/Hejaz" style="background-attachment: initial; background-clip: initial; background-image: none; background-origin: initial; font-family: sans-serif; font-size: 13px; line-height: 19px; text-decoration: none;" title="Hejaz">Hejaz</a><span style="font-family: sans-serif; font-size: 13px; line-height: 19px;">, northwestern </span><a href="http://en.wikipedia.org/wiki/Arabian_Peninsula" style="background-attachment: initial; background-clip: initial; background-image: none; background-origin: initial; font-family: sans-serif; font-size: 13px; line-height: 19px; text-decoration: none;" title="Arabian Peninsula">Arabia</a><span style="font-family: sans-serif; font-size: 13px; line-height: 19px;">.</span></span></span></div>
<div style="line-height: 150%; text-align: right;">
<br />
<a href="http://en.wikipedia.org/wiki/Saqifah">http://en.wikipedia.org/wiki/Saqifah</a><br />
<a href="http://althaqalayn.com/The-Saqifah-Intrigue.aspx">http://althaqalayn.com/The-Saqifah-Intrigue.aspx</a>
</div>
</div>
<div>
<div class="separator" style="clear: both; line-height: 150%; text-align: center;">
<br /></div>
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<br /></div>
<div class="separator" style="clear: both; line-height: 150%; text-align: center;">
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<div style="line-height: 150%;">
<br /></div>
<div style="line-height: 150%; text-align: center;">
<br />
This kind of (non-divine) action,<br />
latter had been popularized and called as<br />
<span style="color: yellow; font-family: Georgia, 'Times New Roman', serif; font-size: large;"><br /></span>
<span style="color: yellow; font-family: Georgia, 'Times New Roman', serif; font-size: large;">DEMO(N) CRAZY</span>
<br />
<br />
<span style="color: yellow; font-family: Georgia, 'Times New Roman', serif; font-size: large;">(capital-or-weaponry) or</span><br />
<span style="color: yellow; font-family: Georgia, 'Times New Roman', serif; font-size: large;">(might only-but-not right)</span><br />
<span style="color: yellow; font-family: Georgia, 'Times New Roman', serif; font-size: large; line-height: 150%;">called</span><br />
<span style="color: yellow; font-family: Georgia, 'Times New Roman', serif; font-size: large; line-height: 150%;">(Zionistic, Dajjalistic, Non-divine)</span><br />
<span style="color: yellow; font-family: Georgia, 'Times New Roman', serif; font-size: large; line-height: 150%;">DEMO CRACY</span><br />
<br />
which was driven <span style="line-height: 150%;">by carnal desires</span><br />
<span style="line-height: 150%;">to get (political-military) power and <br />access to public wealth (bayt ul maal).</span></div>
<div style="line-height: 150%; text-align: center;">
and at the same time <br />
NOT to
upheld the DIVINE TRUTH and JUSTICE.</div>
<div style="line-height: 150%; text-align: right;">
</div>
<div style="text-align: center;">
<span style="line-height: 150%;"><br /></span>
<span style="line-height: 150%;"><br />This
was the first NON-divine-political result, </span></div>
<div style="text-align: center;">
<span style="line-height: 150%;">after the martyrdom of Rasulullah
Muhammad.</span></div>
</div>
<div style="line-height: 150%;">
<div style="text-align: center;">
<span style="color: orange; line-height: 150%;"><br /></span>
<span style="color: orange; line-height: 150%;">Abu Bakr was elected as the
1st-caliph, </span><span style="color: orange; line-height: 150%;">based on</span><br />
<span style="color: yellow; font-family: Georgia, 'Times New Roman', serif; font-size: large;"><span style="line-height: 150%;">the majority-votes</span><span style="line-height: 150%;"> </span></span></div>
<div style="text-align: center;">
<span style="line-height: 150%;">by some (not all) companions and </span><br />
<span style="line-height: 150%;">the
pressure imposed by the sword of</span></div>
<div style="text-align: center;">
<a href="http://en.wikipedia.org/wiki/Umar_ibn_al-Khattab" style="line-height: 150%;" title="Umar ibn al-Khattab"><span style="color: orange;">Umar ibn al-Khattab</span></a><span style="line-height: 150%;">, </span></div>
<div style="text-align: center;">
<span style="line-height: 150%;"><br /></span>
<span style="line-height: 150%;">This process has no basis, or relation, at all to the</span></div>
<br />
<div style="text-align: center;">
<span style="color: cyan; font-size: large;">“Two Greatest
Declarations” </span></div>
<br />
<div style="text-align: center;">
and the outcome of such “non-divine process”</div>
<div style="text-align: center;">
is <span style="line-height: 150%;">NOT from the order of Allah,
and </span></div>
<div style="text-align: center;">
has no relation at all with all verses of Quran,</div>
<div style="text-align: center;">
IN FULL or IN PART, </div>
<div style="text-align: center;">
and
therefore the outcome is against</div>
<ul>
<li><span style="line-height: 150%;">DECREE of Allah at Ghadir Khum, </span></li>
<li><span style="line-height: 150%;">NUBUWAT
(Propethood), </span></li>
<li><span style="line-height: 150%;">WILAYAT (Mastership) and </span></li>
<li><span style="line-height: 150%;">IMAMAT (Leadership) of Muhammad, Ali ibn
Abu Thalib, the 1st Imam </span></li>
<li><span style="line-height: 150%;">And </span><span style="line-height: 150%;">other Imams until Imam Mahdi, the 12</span><sup style="line-height: 150%;">th</sup><span style="line-height: 150%;">
Imam of Ahl al Bayt.</span></li>
</ul>
</div>
<div style="line-height: 150%;">
<br /></div>
<div style="line-height: 150%;">
The democratic output, the first caliph by
majority-votes, of this companions-invented-democratic process by some companions, was
disputed by some other loyal and sincere companions, who tried to remind the
rest who already voted for Abu Bakr, that<br />
<br />
Imam Ali ibn Abi Talib <b><span style="color: yellow; font-size: large;">had been previously
appointed</span></b><br />
as the only legitimate-divine successor, who had been witnessed by so
many companions at the<br />
<br />
<div style="text-align: center;">
<span style="color: cyan;">‘Two Gretatest Declaration” </span></div>
<div style="text-align: center;">
<span style="color: cyan;">by Muhammad (PBUH)</span></div>
<div style="text-align: center;">
<span style="color: cyan;">at <a href="http://en.wikipedia.org/wiki/Ghadir_Khumm" title="Ghadir Khumm">Ghadir
Khumm</a>.</span></div>
</div>
<div style="line-height: 150%;">
<br /></div>
<div style="line-height: 150%;">
After this “first-abrupt-democratic-process” - the reflection of the supremacy of tribes and weapons,<br />
the first caliph Abu
Bakr's made an expedition against the <a href="http://en.wikipedia.org/wiki/Byzantine" title="Byzantine">Byzantine</a> (<a href="http://en.wikipedia.org/wiki/Eastern_Roman_Empire" title="Eastern Roman Empire">Eastern Roman Empire</a>) forces because of the
previous defeat - due to their own ignorance and negligence - of some companions
such as<br />
<ul>
<li><span style="color: orange; line-height: 150%;">Umar ibn Khattab, </span></li>
<li><span style="color: orange; line-height: 150%;">Abu Bakr, </span></li>
<li><span style="color: orange; line-height: 150%;">Usman ibn Affan, </span></li>
<li><span style="color: orange; line-height: 150%;">Talha
and </span></li>
<li><span style="color: orange; line-height: 150%;">Zubair</span></li>
</ul>
<span style="line-height: 150%;">in executing the order of the Prophet Muhammad (PBUH
function (a,c){switch(a){case al:return qo;case Xk:return Po;default:return Hk+c}}amp; HP) to support <span style="color: yellow;">Usamah’s expedition </span>against the Byzantine military forces,
when Rasulullah was already in severe-ill due to poison made by the
hypocrite-tribes who are not in agreement with Two Greatest Declaration in
Ghadir Khum.</span></div>
<div style="line-height: 150%;">
<br /></div>
<div style="line-height: 150%;">
In only a decade Muslims conquered <a href="http://en.wikipedia.org/wiki/Mesopotamia" title="Mesopotamia">Mesopotamia</a>,
<a href="http://en.wikipedia.org/wiki/Greater_Iran" title="Greater Iran">Persia</a>,
<a href="http://en.wikipedia.org/wiki/Muslim_conquest_of_Syria" title="Muslim conquest of Syria">Roman Syria</a> and <a href="http://en.wikipedia.org/wiki/Muslim_conquest_of_Egypt" title="Muslim conquest of Egypt">Roman Egypt</a> and established the<span style="color: orange;"> “Rashidun empire”while neglected the “Two Greatest Declaration”</span><span style="color: red;">
</span>by Muhammad Rasulullah (PBUH function (a,c){switch(a){case al:return qo;case Xk:return Po;default:return Hk+c}}amp; HP) in Ghadir Khum after his Farewell
Pilgrimage and his Last Sermon. </div>
<div style="line-height: 150%;">
<br /></div>
<div style="line-height: 150%;">
This tragedy was happened, and the negative impacts went further,
until the caliphate was held by <span style="color: orange;">Yazid ibn
Muawiyah</span>, who was appointed by his father, <span style="color: orange;">without any divine order</span>. Yazid build
his caliphate based on military strength, creating fears of terroism, and controlling
over the public opinion through his public media. His caliphate was moving a
far from the DIVINE TRUTH and JUSTICE. </div>
<div style="line-height: 150%;">
<br /></div>
<div style="line-height: 150%;">
At this point of time, at the PEAK of terrorism,
deceits, corruptions, oppresions and lies,<br />
<div style="text-align: center;">
<br /></div>
<div style="text-align: center;">
<span style="color: yellow; font-size: large;">The ASHURA in KARBALA, </span><br />
<span style="color: yellow; font-size: large;">the “Two Greatest
Sacrifice”</span></div>
<div style="text-align: center;">
<span style="color: yellow; font-size: large;">by Imam Hussain ibn Ali ibn Abu Thalib, </span></div>
<div style="text-align: center;">
<span style="color: yellow; font-size: large;">the 3<sup>rd</sup> Imam of
Ahlul Bait (PBUT), </span></div>
<div style="text-align: center;">
<span style="color: yellow; font-size: large;">and his family and loyal followers happened.</span></div>
</div>
<div style="text-align: center;">
<b><span style="color: #006600; font-family: Verdana, sans-serif; font-size: 11pt; line-height: 115%;"><br clear="all" style="mso-special-character: line-break; page-break-before: always;" />
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<br /></div>
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<br /></div>
<div style="text-align: center;">
<br /></div>
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<div style="text-align: center;">
<span style="color: blue;"><b><span style="font-family: Verdana, sans-serif;">CHAPTER </span></b><b style="line-height: 150%; text-indent: -0.25in;"><span style="font-family: Verdana, sans-serif;">3.<span style="font-family: 'Times New Roman'; font-size: 7pt; font-weight: normal; line-height: normal;"> </span></span></b></span></div>
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<div style="text-align: center;">
<b style="line-height: 150%; text-indent: -0.25in;"><span style="color: cyan; font-family: Verdana, sans-serif;">The Greatest Sacrifices:
ASHURA in KARBALA</span></b></div>
</div>
</div>
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<span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 150%;">In the
month of<span style="color: yellow;"> </span></span><span style="color: yellow;"><a href="http://www.ashura.com/defs.html#Muharram"><span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 150%; text-decoration: none;">Muharram</span></a><span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 150%;"> 61 </span><a href="http://www.ashura.com/defs.html#AH"><span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 150%; text-decoration: none;">AH</span></a></span><span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 150%;"><span style="color: yellow;">, </span>an event took place in Iraq at a
place known as Karbala on the bank of river Euphrates. It seemed in those days
insignificant from the historical point of view. A large army mobilised by Umayyad
regime besieged a group of persons numbering <span style="color: yellow;">only 72
persons</span> put them under pressure to pay allegiance (vote) to the Caliph
of the time, Yazid I, and submit to his
authority. The small group resisted, and they have to face a severe battle took
place in which they were all killed.<o:p></o:p></span></div>
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<br /></div>
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<span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 150%;">It appeared
at that time, like hundreds of war events, this battle would be recorded in
history and forgotten in time. However, the war events occurred on <span style="color: yellow;">10th day of Muharram in Karbala</span> were to become a
beacon and a great inspiration for future generations. <a href="http://www.blogger.com/blogger.g?blogID=3864427549630996967" name="Who"><o:p></o:p></a></span></div>
<div class="MsoNormal" style="line-height: 150%; mso-margin-bottom-alt: auto; mso-margin-top-alt: auto;">
<br /></div>
<div class="MsoNormal" style="line-height: 150%; mso-margin-bottom-alt: auto; mso-margin-top-alt: auto;">
<span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 150%;">The leader
of the small number of men who were martyred in Karbala was <span style="color: yellow;">Imam Husain ibn </span></span><a href="http://www.ashura.com/defs.html#Ali"><span style="color: yellow; font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 150%; text-decoration: none;">Ali bin Abi
Talib (PBUH)</span></a><span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 150%;">,
the beloved descendants of the Prophet
(PBUH HP). <o:p></o:p></span></div>
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<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEj_a9tPNiCMhrzTM3sbDyczU82749mxB8g_Pbz5GnBOvpK1LQp82QOPuyyTa8UHJQ-QGtabeqQqvp7hApuy3UGh7_AMxXw8ACPo_Kp7xXp-HEU9uR-Hs_BHUlRZz4I_kVwsdFbGSev68-Q/s1600/Labayka+Ya+Hussain!.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEj_a9tPNiCMhrzTM3sbDyczU82749mxB8g_Pbz5GnBOvpK1LQp82QOPuyyTa8UHJQ-QGtabeqQqvp7hApuy3UGh7_AMxXw8ACPo_Kp7xXp-HEU9uR-Hs_BHUlRZz4I_kVwsdFbGSev68-Q/s200/Labayka+Ya+Hussain!.jpg" height="200" width="185" /></a></div>
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<v:shape alt="Labayka Ya Hussain!.jpg" id="Picture_x0020_1" o:spid="_x0000_s2052" style="height: 197pt; margin-left: 29.5pt; margin-top: 28.8pt; mso-position-horizontal-relative: text; mso-position-horizontal: absolute; mso-position-vertical-relative: text; mso-position-vertical: absolute; mso-wrap-distance-bottom: 0; mso-wrap-distance-left: 9pt; mso-wrap-distance-right: 9pt; mso-wrap-distance-top: 0; mso-wrap-style: square; position: absolute; visibility: visible; width: 183.85pt; z-index: -5;" type="#_x0000_t75" wrapcoords="-176 0 -176 21381 21676 21381 21676 0 -176 0">
<v:imagedata o:title="Labayka Ya Hussain!" src="file:///C:\Users\PERSONAL\AppData\Local\Temp\msohtmlclip1\01\clip_image004.jpg">
<w:wrap type="tight">
</w:wrap></v:imagedata></v:shape><span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 150%;"></span><br />
<span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 150%;"><span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 150%;"><br /></span></span>
<span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 150%;">He is the son of Fatima (PBUH), <br />once
the Holy Prophet (PBUH & HP) said,</span> <span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 150%;"><o:p></o:p></span></div>
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<br /></div>
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<div style="text-align: left;">
<i><span style="color: #3d85c6; font-family: 'Times New Roman', serif; font-size: large; line-height: 150%;">"Husain
is from me ... </span></i><br />
<i><span style="color: #3d85c6; font-family: 'Times New Roman', serif; font-size: large; line-height: 150%;">and I am from Husain. </span></i></div>
<div style="text-align: left;">
<i><span style="color: #3d85c6; font-family: 'Times New Roman', serif; font-size: large; line-height: 150%;">God love whoever loves Husain."</span></i><span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 150%;"> <o:p></o:p></span></div>
</div>
<div style="text-align: center;">
<div>
<div style="line-height: 150%; text-align: right;">
<span style="line-height: normal; text-align: left;"><span style="background-color: #edeff4; color: #3b5998; font-family: 'lucida grande', tahoma, verdana, arial, sans-serif; font-size: 11px; font-weight: bold; line-height: 14px; text-decoration: underline;"><br /></span></span></div>
<div style="line-height: 150%; text-align: right;">
<span style="line-height: normal; text-align: left;"><span style="background-color: #edeff4; color: #3b5998; font-family: 'lucida grande', tahoma, verdana, arial, sans-serif; font-size: 11px; font-weight: bold; line-height: 14px; text-decoration: underline;"><br /></span></span></div>
<div style="text-align: left;">
<span style="background-color: #edeff4; color: #3b5998; font-family: 'lucida grande', tahoma, verdana, arial, sans-serif; font-size: 11px; font-weight: bold; line-height: 14px; text-decoration: underline;"><br /></span></div>
<div style="text-align: left;">
<span style="color: #3b5998; font-family: 'lucida grande', tahoma, verdana, arial, sans-serif;"><span style="font-size: 11px; line-height: 14px;"><b><u><br /></u></b></span></span></div>
</div>
</div>
</div>
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<span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 150%;">With the
passing away of his brother Imam Hasan (PBUH) in <span style="color: yellow;">50 Hijra</span>, Imam Husain (PBUH)
became the leader of the Ahlul Bait, the Progeny of the Holy Prophet (PBUH
function (a,c){switch(a){case al:return qo;case Xk:return Po;default:return Hk+c}}amp; HP).</span></div>
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<br /></div>
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<span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 150%;">He
respected the agreement of peace signed by <span style="color: yellow;">Imam Hasan (PBUH)</span> and </span><a href="http://www.ashura.com/defs.html#Muawiya"><span style="color: orange; font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 150%; text-decoration: none;">Muawiya</span></a><span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 150%;">, and, despite the urging of his
followers, he <span style="color: yellow;">did not undertake any activity that
threatened the political status quo.</span> Rather he continued with the
responsibility of looking after the religious needs of the people and was
recognised for his knowledge, piety and generosity. An example of his depth can
be seen in his beautiful du'a on the day of Arafat, wherein he begins by explaining
the qualities of ALLAH</span><span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 150%;">, saying:<o:p></o:p></span></div>
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<br /></div>
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<i><span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 150%;"><span style="color: #6fa8dc;">" (Oh Allah) How could an argument be given about Your
Existence by a being whose total and complete existence is in need of You? When
did You ever disappear so that You might need an evidence and logic to lead
(the people) towards You? And when did You ever become away and distant so that Your signs and effects made the people get in touch with You? Blind be the eye
which does not see You (whereas) You are observing him. What did the one who
missed You find? And what does the one who finds You lack? Certainly, the one
who got pleased and inclined toward other than You, came to nothingness
(failed)."</span><o:p></o:p></span></i></div>
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<br /></div>
<div class="MsoNormal" style="line-height: 150%; mso-margin-bottom-alt: auto; mso-margin-top-alt: auto;">
<a href="http://www.ashura.com/defs.html#Yazid"><span style="color: orange; font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 150%; text-decoration: none;">Yazid</span></a><span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 150%;">,
whose father (Muawiya) and grandfather (Abu Sufyan - the arch-enemy of the
Prophet) had always tried to sabotage the mission of the Holy Prophet, and who
showed his true colour by stating in a poem, <o:p></o:p></span></div>
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<br /></div>
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<i><span style="color: #6fa8dc; font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 150%;">"</span><span style="color: yellow; font-family: 'Times New Roman', serif; line-height: 150%;">Bani
Hashim</span><span style="color: #6fa8dc; font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 150%;"> had staged a play to obtain kingdom, there was neither any news from God
nor any revelation."</span></i><span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 150%;">
<o:p></o:p></span></div>
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<br /></div>
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<span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 150%;">Yazid was
a pleasure-seeking person, wine drinker, playing with pets,
such as monkeys, cats and dogs. This is why Husain's response to Yazid's
governorship when asked to pay allegiance to Yazid was <o:p></o:p></span></div>
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<br /></div>
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<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEix49vWz0uL6lBAdnzfEp-rMLPi4xZynhMRYRShOOY4_1I5GF4vQvP9g8vCa8IEFJAvKh2YJ5uj4FUM61pyn3z0YKVH38llx13DKle82BOkT-sdjezHS07F0pB1oCNjrrvR7X9rN2lx1eM/s1600/305px-Karbala_battle.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEix49vWz0uL6lBAdnzfEp-rMLPi4xZynhMRYRShOOY4_1I5GF4vQvP9g8vCa8IEFJAvKh2YJ5uj4FUM61pyn3z0YKVH38llx13DKle82BOkT-sdjezHS07F0pB1oCNjrrvR7X9rN2lx1eM/s320/305px-Karbala_battle.jpg" height="209" width="320" /></a><i><span style="color: #6fa8dc; font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 150%;">"We
are the household of the prophethood, source of messengership, the
descending-place of the angels (Ahl ul Bayt), through us Allah had began (showering His
favours) and with us He has perfected (His favours), whereas Yazid is a sinful
person, a drunkard, the killer of innocent people and one who openly indulges
in sinful acts. A person like me can never pledge allegiance to a person like
him ..."</span></i><span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 150%;">
<o:p></o:p></span></div>
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<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhMJ-UkxaNx6BtuXpotY7FCHaaepLNoweKBm8P4sFRwM2k4BAEhaIsKtywaQDp10KOWFe347qGLfXZGJAzl8nRXt4NMgpI1trXXRUeoq51DXy8HYngI2P9abZQvwlaJ4GEJdigqzTfk_lQ/s1600/kuda+Imam+Hussain.png" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhMJ-UkxaNx6BtuXpotY7FCHaaepLNoweKBm8P4sFRwM2k4BAEhaIsKtywaQDp10KOWFe347qGLfXZGJAzl8nRXt4NMgpI1trXXRUeoq51DXy8HYngI2P9abZQvwlaJ4GEJdigqzTfk_lQ/s200/kuda+Imam+Hussain.png" height="170" width="200" /></a><span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 150%;">The
revolution of Imam Husain (PBUH) was an Islamic movement spearheaded by one of
the great leaders of Islam. The principles and laws of Islam demanded that Imam
Husain (PBUH) act to warn the Ummah of the evil situation which it was in, and
to stand in the way of the deviating ruler. Imam Husain (PBUH) remarked when he
left Madina for the last time, <o:p></o:p></span><br />
<span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 150%;"><br /></span></div>
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<i style="line-height: 150%;"><span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 150%;"><span style="color: #6fa8dc;"><br /></span></span></i>
<br />
<div style="text-align: center;">
<i style="line-height: 150%;"><span style="font-family: 'Times New Roman', serif; line-height: 150%;"><span style="color: #6fa8dc; font-size: large;">"I am
not rising (against Yazid)</span></span></i></div>
<div style="text-align: center;">
<i style="line-height: 150%;"><span style="font-family: 'Times New Roman', serif; line-height: 150%;"><span style="color: #6fa8dc; font-size: large;">as an insolent or an arrogant person, </span></span></i></div>
<div style="text-align: center;">
<i style="line-height: 150%;"><span style="font-family: 'Times New Roman', serif; font-size: large; line-height: 150%;"><span style="color: #6fa8dc;">or a
mischief-monger or tyrant. </span></span></i></div>
<div style="text-align: center;">
<i style="line-height: 150%;"><span style="font-family: 'Times New Roman', serif; font-size: large; line-height: 150%;"><span style="color: #6fa8dc;">I have risen (against Yazid) as</span> </span></i></div>
<div style="text-align: center;">
<i style="line-height: 150%;"><span style="font-family: 'Times New Roman', serif; line-height: 150%;"><span style="color: magenta; font-size: large;">I seek to reform the Ummah of my Grandfather. </span></span></i></div>
<div style="text-align: center;">
<i style="line-height: 150%;"><span style="font-family: 'Times New Roman', serif; font-size: large; line-height: 150%;"><span style="color: magenta;">I wish to bid
the good and forbid the evil.</span>"</span></i></div>
</div>
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<div style="text-align: left;">
<span style="font-family: 'lucida grande', tahoma, verdana, arial, sans-serif;"><span style="font-size: 11px; line-height: 14px;"><b><br /></b></span></span></div>
<div style="line-height: 150%;">
<br /></div>
</div>
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<span style="color: magenta; font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 150%;">Imam
Hussain (PBUH) was killed on the battlefield when he did his Sajdah</span><span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 150%;"><span style="color: magenta;">.</span> His head was removed from his body
on the plains of Kerbala, mounted on a spear, and paraded through villages and
towns as it was taken to Damascus and presented at the feet of Yazid.<o:p></o:p></span></div>
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<br /></div>
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<span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 150%;">Imam Husain (PBUH) reach high status as <span style="color: magenta;"><b><i>"LEADER OF THE MARTYRS”</i>.</b> </span></span> <span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 150%;">He was not just the victim of an
ambitious ruler. The tragedy of Karbala, when ascribed to the killers, is a
criminal and terrible act. However when ascribed to Imam Husain (PBUH), it
represents a conscious confrontation and a courageous resistance for a <span style="color: yellow;">sacred
cause</span>. The whole nation had failed to stand up to Yazid. They had succumbed to
his will, and deviation and regression towards the pre-Islamic ways were
increasing. </span><br />
<span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 150%;"><span style="color: red;"><br /></span></span>
<span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 150%;"><span style="color: yellow;">Passiveness by Imam Husain (PBUH) in this
situation would have meant the end of the true Islam</span><span style="color: red;"> </span>as Prophet Muhammad
(PBUH function (a,c){switch(a){case al:return qo;case Xk:return Po;default:return Hk+c}}amp; HP) preached and established in 23 years. <o:p></o:p></span></div>
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<span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 150%;"><br /></span>
<span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 150%;">Imam Husain
(PBUH) took upon himself the responsibility of the nation. The greatest tragedy
was that one who stood up for the noblest of causes, the defence of Islam, was
cut down in so cruel a manner.<o:p></o:p></span></div>
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<br /></div>
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<v:shape alt="There is no other day like Yours O Hussain.jpg" id="Picture_x0020_6" o:spid="_x0000_s2050" style="height: 131.25pt; margin-left: 300.75pt; margin-top: 59.75pt; mso-position-horizontal-relative: text; mso-position-horizontal: absolute; mso-position-vertical-relative: text; mso-position-vertical: absolute; mso-wrap-distance-bottom: 0; mso-wrap-distance-left: 9pt; mso-wrap-distance-right: 9pt; mso-wrap-distance-top: 0; mso-wrap-style: square; position: absolute; visibility: visible; width: 131.25pt; z-index: -3;" type="#_x0000_t75" wrapcoords="-247 0 -247 21477 21723 21477 21723 0 -247 0">
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</w:wrap></v:imagedata></v:shape><span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 150%;">It is for this reason that the Greatest
Sacrifice of Imam Husain (PBUH) is commemorated annually throughout the world.
Our sorrow never abates as we relive the tragedy. <o:p></o:p></span></div>
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<br /></div>
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<span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 150%;">As Allama
Iqbal says in his Baqiyat:<o:p></o:p></span></div>
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<i><span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 150%;"><span style="color: #6fa8dc;">“I am one who weeps at the plight of the Martyr of Karbala<br />
Won't the reward be given to me by the Keeper of Kautsar” Imam Ali (as)</span><o:p></o:p></span></i></div>
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<br /></div>
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<span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 150%;">The
commemoration of <span style="color: yellow;">Ashura on the 10th of Muharram in
Karbala</span> every year serves to remind us of the <span style="color: yellow;">sacrifices of the Prophet
himself and his purified-family, his Ahl al Bayt.</span> Peace be upon them. It also
makes us aware of the people, who tried to destroy Islam - as
well as those who watched, listened and did nothing.<o:p></o:p></span></div>
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<i><span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 150%;"><br /></span></i>
<br />
<div style="text-align: center;">
<i><span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 150%;"><span style="color: #6fa8dc;">Quran (3 : 61)</span><o:p></o:p></span></i></div>
</div>
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<div style="text-align: center;">
<i><span style="color: #6fa8dc; font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 150%;">And
unto him who disputeth with thee therein after the knowledge hath come unto
thee,</span></i></div>
<div style="text-align: center;">
<i><span style="color: #6fa8dc; font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 150%;">Say ! ( O' Our Apostle
Muhammad ! )</span></i></div>
<div style="text-align: center;">
<i><span style="color: #6fa8dc; font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 150%;">( Unto them ) come ye, let us summon our sons, and (
ye summon ) your sons, </span></i></div>
<div style="text-align: center;">
<i><span style="color: #6fa8dc; font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 150%;">and ( we summon ) our women and ( ye ) your women, </span></i></div>
<div style="text-align: center;">
<i><span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 150%;"><span style="color: #6fa8dc;">and (
we summon ) ourselves and then let us invoke the curse of God on the liars !</span><o:p></o:p></span></i></div>
</div>
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<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEii4ZBM3t05SIxxG6RpDd6spspGmw5WKX6OvpSR_JrnfvRdywtwnWYe-1KgEjYvIOxO6e8oKiiYOs4zdNdWw-fl_9FDharF0os-3SOYAqJ2k65wn_fTk-RDGU9MspV83E8N1KTk55S8xtM/s1600/Dzuljanah.jpg" imageanchor="1" style="line-height: 150%; margin-left: 1em; margin-right: 1em;"><img border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEii4ZBM3t05SIxxG6RpDd6spspGmw5WKX6OvpSR_JrnfvRdywtwnWYe-1KgEjYvIOxO6e8oKiiYOs4zdNdWw-fl_9FDharF0os-3SOYAqJ2k65wn_fTk-RDGU9MspV83E8N1KTk55S8xtM/s400/Dzuljanah.jpg" height="245" width="400" /></a></div>
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<span style="background-color: red; color: white; font-size: xx-small; line-height: 150%;"><span class="long-title" dir="ltr" id="eow-title" style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; border-bottom-width: 0px; border-color: initial; border-image: initial; border-left-width: 0px; border-right-width: 0px; border-style: initial; border-top-width: 0px; letter-spacing: -0.5px; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;" title="IMAM HUSSAIN FINAL BATTLE IN KARBALA-ASHURA-MAHDI-THE BATTLE CONTINUES-MUST WATCH">IMAM HUSSAIN BATTLE IN </span><span class="long-title" dir="ltr" style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; border-bottom-width: 0px; border-color: initial; border-image: initial; border-left-width: 0px; border-right-width: 0px; border-style: initial; border-top-width: 0px; letter-spacing: -0.5px; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;" title="IMAM HUSSAIN FINAL BATTLE IN KARBALA-ASHURA-MAHDI-THE BATTLE CONTINUES-MUST WATCH">KARBALA-ASHURA-MAHDI-THE BATTLE CONTINUES </span></span><a href="http://www.youtube.com/watch?v=2eHmccDwupo" style="line-height: 150%;"><span style="font-size: xx-small;">http://www.youtube.com/watch?v=2eHmccDwupo</span></a></div>
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<span style="font-family: arial; font-size: x-small; letter-spacing: -0.5px; line-height: normal;"><span style="background-color: red; color: white;">Imam Hussain Battle Against Evil is Global - The Great Arrival</span></span><span style="font-family: arial; font-size: xx-small; line-height: normal;"><a href="http://www.youtube.com/watch?v=h4OeMQUL6rQ" style="font-family: arial; line-height: normal;">http://www.youtube.com/watch?v=h4OeMQUL6rQ</a></span><br />
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<span style="background-color: #edeff4; color: #333333; font-family: 'lucida grande', tahoma, verdana, arial, sans-serif; font-size: 11px; line-height: 14px; text-align: left;"><a href="http://www.facebook.com/l.php?u=http%3A%2F%2Fwww.youtube.com%2Fwatch%3Fv%3DQZFaBSlHMHY%26feature%3Dshare&h=QAQGqUW-TAQHrYPyI_XzCssZaq8m5CNl46huLL3Zx4wGUsw&enc=AZMlKQQ9J6q9IArv8r_7ohcHbUo0TZHq8_CHra2c9zd8r8jOJGJFR54M1saGJ_clYM8Z9cBMVYUZSBNq2TMTEOMnx3nTQvdkOWOSBFMU3sXBcQ" rel="nofollow" style="color: #3b5998; cursor: pointer;" target="_blank">Watch Imam Mehdi Army</a></span></div>
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<span style="background-color: #edeff4; color: #333333; font-family: 'lucida grande', tahoma, verdana, arial, sans-serif; font-size: 11px; line-height: 14px; text-align: left;"><a href="http://www.facebook.com/l.php?u=http%3A%2F%2Fwww.youtube.com%2Fwatch%3Fv%3D9rvWilytonY&h=cAQG2ZcT4AQEYX5RyYJtpRFzK4pvyhqSGRKf3Bvm6fOmjBw" rel="nofollow" style="color: #3b5998; cursor: pointer;" target="_blank">Ayatullah Khamenei at Imam Ali Military Academy - 01/08 Rahber receiving Guard of Honor</a></span></div>
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<span style="background-color: #edeff4; color: #333333; font-family: 'lucida grande', tahoma, verdana, arial, sans-serif; font-size: 11px; line-height: 14px; text-align: left;"><a href="http://www.facebook.com/l.php?u=http%3A%2F%2Fwww.shiatv.net%2Fview_video.php%3Fviewkey%3D6767dc6a2abbe746c7b6&h=bAQE1UbQsAQHyHlFpQScFAGneTG2paR9hPDbtTkQ-0S1nFg" rel="nofollow" style="color: #3b5998; cursor: pointer;" target="_blank">ShiaTV.net - Visit to Imam Ali Academy by Vali Amr Muslimeen - 10 Nov 2011 - Fars</a></span></div>
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<span style="background-color: #edeff4; color: #3b5998; font-family: 'lucida grande', tahoma, verdana, arial, sans-serif; font-size: 11px; font-weight: bold; line-height: 14px; text-decoration: underline;">Sayed Ali Khamenei reciting the Martyrdom of Imam Ali (as) </span><a href="http://www.youtube.com/watch?v=nSFVAMjmFgY" style="font-family: 'Times New Roman'; font-size: medium; line-height: 24px;"><span style="font-size: xx-small;">http://www.youtube.com/watch?v=nSFVAMjmFgY</span></a><span style="font-family: 'Times New Roman'; font-size: xx-small; line-height: 18px; text-align: left;"> </span>
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<span style="background-color: #edeff4; color: #3b5998; font-family: 'lucida grande', tahoma, verdana, arial, sans-serif; font-size: 11px; font-weight: bold; line-height: 14px; text-align: left; text-decoration: underline;">Khamenei's message to al-Mahdi </span><a href="http://www.youtube.com/watch?v=ApMSmByS86c" style="font-size: x-small;">http://www.youtube.com/watch?v=ApMSmByS86c</a><span style="background-color: #edeff4; color: #3b5998; font-family: 'lucida grande', tahoma, verdana, arial, sans-serif; font-size: xx-small; font-weight: bold; line-height: 14px; text-align: left; text-decoration: underline;"> </span></div>
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<span style="color: #6fa8dc; font-family: arial, sans-serif; font-size: x-small; line-height: 1.1363em; text-align: left;">Khamenei pray very sad - Must see </span><span style="color: blue; font-size: xx-small; line-height: normal;"><a href="http://www.youtube.com/watch?v=njGDjhW7fjQ&feature=related" style="line-height: normal;">http://www.youtube.com/watch?v=njGDjhW7fjQfunction (a,c){switch(a){case al:return qo;case Xk:return Po;default:return Hk+c}}amp;feature=related</a></span><br />
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<span style="background-color: red; color: white; cursor: pointer; font-family: 'lucida grande', tahoma, verdana, arial, sans-serif; font-size: x-small; line-height: 18px; text-align: left;">Kata Soekarno tentang Cucu Rasul saw</span><br />
<span style="background-color: white; color: #3b5998; cursor: pointer; font-family: 'lucida grande', tahoma, verdana, arial, sans-serif; font-size: xx-small; line-height: 18px; text-align: left;"><a href="http://www.facebook.com/l.php?u=http%3A%2F%2Fwww.ipabionline.com%2F2012%2F04%2Fkata-soekarno-tentang-cucu-rasul-saw.html%23ixzz1tLvsa6Rb&h=0AQFwifPS" rel="nofollow nofollow" style="background-color: white; color: #3b5998; cursor: pointer;" target="_blank">http://www.ipabionline.com/2012/04/kata-soekarno-tentang-cucu-rasul-saw.html#ixzz1tLvsa6Rb</a></span>
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<span style="background-color: white; color: #6fa8dc; font-family: 'Helvetica Neue', Arial, Helvetica, sans-serif; text-align: left;">15 Fakta Jika AS dan Israel Berani Serang Iran</span></div>
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<a href="http://www.ipabionline.com/2012/04/15-fakta-jika-as-dan-israel-berani.html#ixzz1tMT8Q5U9" style="font-family: Helvetica, 'Times New Roman', serif; font-size: 11px; text-align: left;">http://www.ipabionline.com/2012/04/15-fakta-jika-as-dan-israel-berani.html#ixzz1tMT8Q5U9</a></div>
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<a href="http://www.ipabionline.com/2012/04/israel-sumber-kekacauan-di-timur-tengah.html" style="background-color: white; border-bottom-width: 0px; border-color: initial; border-image: initial; border-left-width: 0px; border-right-width: 0px; border-style: initial; border-top-width: 0px; display: inline !important; font-family: Helvetica, 'Times New Roman', serif; line-height: 26px; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; outline-color: initial; outline-style: initial; outline-width: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; text-decoration: none;">'Israel, Sumber Kekacauan di Timur Tengah'</a></div>
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<b style="line-height: 150%;"><span style="color: red; font-family: 'Arial Black', sans-serif; font-size: 18pt; line-height: 150%;">CLOSING (PENUTUP)</span></b></div>
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<span style="line-height: 24px;"><span style="font-family: 'Helvetica Neue', Arial, Helvetica, sans-serif;"><b>Love and The Beloved </b></span></span><a href="http://ww.youtube.com/watch?v=mW0TAwljUsE"><span style="font-size: xx-small;">http://ww.youtube.com/watch?v=mW0TAwljUsE</span></a></div>
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<span style="font-family: 'Times New Roman', serif; line-height: 150%;"><b><span style="font-size: large;"><br /></span></b></span>
<span style="font-family: 'Times New Roman', serif; line-height: 150%;"><b><span style="font-size: large;"><br /></span></b></span>
<span style="line-height: 150%;"><b><span style="font-family: 'Helvetica Neue', Arial, Helvetica, sans-serif;">Surah Ibrahim ayat
24-26</span></b></span></div>
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<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEilsPGY_6J_FdL0E_abFghDv-E0ZUKR5JQl4u0gtipHUuDNlXSoUGgas9u14LHrqY61idwez3_m9AiEZoZCZuUslxzkx2g-Zntc85NwIY0HLhxCU6JfhlWg9sY6Qn2hh_cuuao7XUFXAUI/s1600/Ahmadinejad+dan+Evo+Morales.jpg" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEilsPGY_6J_FdL0E_abFghDv-E0ZUKR5JQl4u0gtipHUuDNlXSoUGgas9u14LHrqY61idwez3_m9AiEZoZCZuUslxzkx2g-Zntc85NwIY0HLhxCU6JfhlWg9sY6Qn2hh_cuuao7XUFXAUI/s200/Ahmadinejad+dan+Evo+Morales.jpg" height="200" width="181" /></a></div>
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<i><span style="color: magenta; font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 150%;">Tidakkah kamu perhatikan bagaimana Allah telah membuat perumpamaan
</span><span style="color: yellow; font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 150%;">kalimat yang haq</span><span style="color: magenta; font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 150%;"> itu seperti </span><span style="color: yellow; font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 150%;">pohon yang baik</span><span style="color: magenta; font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 150%;"> </span></i><br />
<i><span style="color: magenta; font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 150%;">akarnya
teguh dan cabangnya (menjulang) ke langit?<o:p></o:p></span></i></div>
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<i><span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 150%;"><span style="color: magenta;">Pohon itu memberikan </span><span style="color: yellow;">buah</span><span style="color: magenta;"> pada </span><span style="color: yellow;">setiap jaman </span><span style="color: magenta;">dengan seizin Tuhannya. Dan Allah membuat perumpamaan-perumpamaan itu untuk manusia agar
mereka </span><span style="color: yellow;">selalu ingat.</span><span style="color: teal;"><o:p></o:p></span></span></i></div>
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<span class="long-title" dir="ltr" id="eow-title" style="background-attachment: initial; background-clip: initial; background-color: white; background-image: initial; background-origin: initial; border-bottom-width: 0px; border-color: initial; border-image: initial; border-left-width: 0px; border-right-width: 0px; border-style: initial; border-top-width: 0px; letter-spacing: -0.5px; line-height: 1.1363em; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;" title="Ahmadinejad "Jesus WILL Return" (As a Servant to Imam Mahdi) and I will be his President"><span style="color: red; font-family: inherit; font-size: xx-small; font-weight: normal;">Ahmadinejad "Jesus WILL Return"</span></span> <span style="font-family: arial, sans-serif; font-size: xx-small; line-height: 1.1363em;"><a href="http://www.youtube.com/watch?v=56IZyDnv5Lg&feature=related" style="font-family: arial, sans-serif; line-height: 1.1363em;">http://www.youtube.com/watch?v=56IZyDnv5Lgfunction (a,c){switch(a){case al:return qo;case Xk:return Po;default:return Hk+c}}amp;feature=related</a></span><br />
<h1 id="watch-headline-title" style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; border-bottom-width: 0px; border-color: initial; border-image: initial; border-left-width: 0px; border-right-width: 0px; border-style: initial; border-top-width: 0px; height: 1.1363em; line-height: 1.1363em; margin-bottom: 5px; margin-left: 0px; margin-right: 0px; margin-top: 0px; max-height: 1.1363em; overflow-x: hidden; overflow-y: hidden; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; text-align: right;">
<span style="background-color: white;"><span style="font-family: inherit;"><span class="long-title" dir="ltr" id="eow-title" style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; border-bottom-width: 0px; border-color: initial; border-image: initial; border-left-width: 0px; border-right-width: 0px; border-style: initial; border-top-width: 0px; font-weight: normal; letter-spacing: -0.5px; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;" title="Sayed Ali Khamenei - False Claims about Imam Mehdi (AJ) ENGLISH SUBS"><span style="color: red; font-size: xx-small;">Sayed Ali Khamenei - False Claims about Imam </span></span><span class="long-title" dir="ltr" style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; border-bottom-width: 0px; border-color: initial; border-image: initial; border-left-width: 0px; border-right-width: 0px; border-style: initial; border-top-width: 0px; letter-spacing: -0.5px; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;" title="Sayed Ali Khamenei - False Claims about Imam Mehdi (AJ) ENGLISH SUBS"><span style="color: red; font-size: xx-small; font-weight: normal;">Mehdi (AJ)</span><span style="color: red; font-size: x-small; font-weight: normal;"> </span></span></span><a href="http://www.youtube.com/watch?v=x744cZoDx4Q" style="color: #333333; font-family: arial, sans-serif; text-align: right;"><span style="font-size: xx-small;">http://www.youtube.com/watch?v=x744cZoDx4Q</span></a><span style="color: #333333; font-family: arial, sans-serif; font-size: xx-small; line-height: 1.1363em; text-align: right;"> </span></span></h1>
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<span style="background-color: white; color: red; font-family: inherit; font-size: xx-small; font-weight: normal; line-height: 1.1363em; text-align: left;">Ahmadinejad</span><span style="background-color: white; font-family: arial, sans-serif; font-size: x-small; font-weight: normal; line-height: 1.1363em; text-align: left;"> </span><a href="http://www.youtube.com/watch?v=wn1oleWlR-E&feature=related" style="font-size: x-small; line-height: 1.1363em;">http://www.youtube.com/watch?v=wn1oleWlR-Efunction (a,c){switch(a){case al:return qo;case Xk:return Po;default:return Hk+c}}amp;feature=related</a><span style="font-size: xx-small;"> </span><br />
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yang buruk</span><span style="color: magenta;">, yang </span><span style="color: orange;">(pasti) dicabut sampai ke akar-akarnya</span><span style="color: magenta;"> dari permukaan
bumi, (pohon itu) tak dapat (secara permanen) untuk tegak sedikitpun.</span><span style="color: teal;"><o:p></o:p></span></span></i></div>
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<span style="background-color: red; color: white; font-family: 'lucida grande', tahoma, verdana, arial, sans-serif; font-size: x-small; line-height: 18px; text-align: left;">Kata Soekarno tentang Cucu Rasul saw</span></div>
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<span style="background-color: white; color: #3b5998; cursor: pointer; font-family: 'lucida grande', tahoma, verdana, arial, sans-serif; font-size: xx-small; line-height: 18px;"><a href="http://www.facebook.com/l.php?u=http%3A%2F%2Fwww.ipabionline.com%2F2012%2F04%2Fkata-soekarno-tentang-cucu-rasul-saw.html%23ixzz1tLvsa6Rb&h=0AQFwifPS" rel="nofollow nofollow" style="background-color: white; color: #3b5998; cursor: pointer;" target="_blank">http://www.ipabionline.com/2012/04/kata-soekarno-tentang-cucu-rasul-saw.html#ixzz1tLvsa6Rb</a></span><span style="line-height: 24px;"> </span></div>
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<span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 150%;">Imam Ali (peace be upon him) mengatakan,</span></div>
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<i style="line-height: 150%;"><span style="color: teal; font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 150%;"><br /></span></i>
<i style="line-height: 150%;"><span style="color: teal; font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 150%;">"Imam Mahdi as, melakukan hal-hal pokok. Langkah terpenting
yang dilakukan Sang Penyelamat adalah memberikan </span><span style="color: yellow; font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 150%;">BIMBINGAN</span><span style="color: teal; font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 150%;"> sebenarnya yang </span><span style="color: yellow; font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 150%;">MENGALAHKAN SELURUH HAWA NAFSU.</span><span style="color: teal; font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 150%;">"</span></i></div>
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<i><span style="color: teal; font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 150%;">"Pada masa ketika manusia mengikuti hawa nafsunya, Imam Mahdi
as membuat </span><span style="color: yellow; font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 150%;">SELURUH </span><span style="color: teal; font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 150%;">kecenderungan mengikuti wahyu. Di saat masyarakat
mengemukakan berbagai macam pandangan tentang al-Quran dengan mengatas
namakannya sebagai </span><span style="color: yellow; font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 150%;">TAFSIR</span><span style="color: teal; font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 150%;"> al-Quran, Imam Mahdi as akan membuat </span><span style="color: yellow; font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 150%;">SELURUH</span><span style="color: teal; font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 150%;"> pendapat
dan pandangan mengikuti al-Quran."<o:p></o:p></span></i></div>
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<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgmJRqvnMVWLH1rTMOA7RadLmfrfugRWsB_goDuNyl5AxUBoWfZE-BTWIqL-EHaNDxOQJVWCHGplfDBa3qcqo7dlX1QkhSJuc3QoimeAjzv76CzEVLeIU6s69fNMEU7Mx8aVjPysH5aTuY/s1600/Imam+Mahdi+&+Ka'aba.jpg" imageanchor="1" style="clear: left; float: left; margin-bottom: 1em; margin-right: 1em;"><img border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgmJRqvnMVWLH1rTMOA7RadLmfrfugRWsB_goDuNyl5AxUBoWfZE-BTWIqL-EHaNDxOQJVWCHGplfDBa3qcqo7dlX1QkhSJuc3QoimeAjzv76CzEVLeIU6s69fNMEU7Mx8aVjPysH5aTuY/s200/Imam+Mahdi+&+Ka'aba.jpg" height="150" width="200" /></a><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgwl4RcLJJSnY4WapMKf5OoiZ0dThuNGQhyphenhyphenGOyFVCRnFduUm8ByaJ-MaM8zeqqdTAESbxHXOzHYhUswwmt1BsTSpO613H5wHzs1p0IO1N8Z9HE6rvDzbjnRKPg4_QnsVgzgkltThvjNDaQ/s1600/Imam+Mahdi+(a.s).jpg" imageanchor="1" style="clear: right; float: right; margin-bottom: 1em; margin-left: 1em;"><img border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgwl4RcLJJSnY4WapMKf5OoiZ0dThuNGQhyphenhyphenGOyFVCRnFduUm8ByaJ-MaM8zeqqdTAESbxHXOzHYhUswwmt1BsTSpO613H5wHzs1p0IO1N8Z9HE6rvDzbjnRKPg4_QnsVgzgkltThvjNDaQ/s200/Imam+Mahdi+(a.s).jpg" height="150" width="200" /></a></div>
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<span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 150%;">Menurut Imam Khomeini
ra :</span></div>
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<i style="line-height: 150%;"><span style="color: #009999; font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 150%;">Penyebaran keadilan pada pemerintahan global Imam Mahdi as,
sangat luas jangkauannya. Keadilan akan menyelimuti seluruh penjuru dunia
<u>bahkan merasuk ke dalam jiwa</u> manusia.</span></i></div>
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<span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 150%;">Beliau mengatakan,</span></div>
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<i style="line-height: 150%;"><span style="color: teal; font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 150%;">"Di dalam seluruh jiwa terdapat penyimpangan. Bahkan dalam
jiwa orang-orang mulia, terdapat penyimpangan meski mereka tidak menyadarinya.
Dalam akhlak, ideologi, dan perilaku mereka terdapat penyimpangan. Imam Mahdi
as berkewajiban meluruskan seluruh penyimpangan tsb dan menetralisirnya,
sehingga terbuktilah makna bahwa dunia telah dipenuhi dengan keadilan, setelah
dipenuhi dengan kezaliman.</span></i></div>
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<a href="https://www.facebook.com/notes/mt-ali/ruhollah-spirit-of-god-imam-khomeini-documentary-10-of-10/10150560594723478" style="background-color: white; font-family: tahoma, sans-serif; line-height: 14px; text-align: left; text-decoration: none;" target="_blank">Ruhollah - Spirit of God - Imam Khomeini - doc 10 of 10</a></div>
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<a href="https://www.facebook.com/notes/mt-ali/ruhollah-spirit-of-god-imam-khomeini-documentary-10-of-10/10150560594723478" rel="nofollow" style="background-color: white; font-family: tahoma, sans-serif; font-size: x-small; line-height: 18px; text-align: left;" target="_blank"><span style="color: #6fa8dc;">https://www.facebook.com/notes/mt-ali/ruhollah-spirit-of-god-imam-khomeini-documentary-10-of-10/10150560594723478</span></a></div>
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<span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 150%;">Ketika menjelaskan
tentang peristiwa menjelang akhir zaman, </span><br />
<span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 150%;">Imam Ali as menekankan:<o:p></o:p></span></div>
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<span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 150%;"><span style="color: magenta;">Imam Mahdi as adalah keturunan Ahlul
Bait Rasulullah saw.</span><o:p></o:p></span><br />
<span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 150%;"><br /></span>
<span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 150%;">Yaitu orang-orang yang
disebut oleh Imam Ali as<span style="color: magenta;"> bagaikan bintang-bintang yang jika salah satu di
antaranya padam maka muncul lah bintang lainnya</span> hingga muncul orang terakhir di
antara bintang-bintang tersebut.</span></div>
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<span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 150%;">Imam Ali (peace be upon him) mengatakan,<o:p></o:p></span></div>
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<i><span style="color: teal; font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 150%;"><br /></span></i></div>
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<i><span style="color: teal; font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 150%;">"Setelah masa penyimpangan (masa kini),<br />dunia akan </span></i><i style="line-height: 150%;"><span style="color: teal; font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 150%;">berpaling kepada kami</span><span style="color: magenta; font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 150%;">
(Ahlul Bait)</span><span style="color: teal; font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 150%;">."</span></i></div>
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<div style="font-family: 'Times New Roman', serif; text-align: right;">
<span style="background-color: white; color: #1c2a47; font-family: 'lucida grande', tahoma, verdana, arial, sans-serif; font-size: x-small; font-weight: bold; line-height: 20px; text-align: left;">President for AMERICANS in SPEECH, but for CIA in ACTION</span></div>
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<a href="https://www.facebook.com/notes/mt-ali/president-for-americans-in-speech-but-for-cia-in-action/10150275638283478"></a><a href="https://www.facebook.com/notes/mt-ali/president-for-americans-in-speech-but-for-cia-in-action/10150275638283478"><span style="font-size: xx-small;">https://www.facebook.com/notes/mt-ali/president-for-americans-in-speech-but-for-cia-in-action/10150275638283478</span></a></div>
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<strong style="background-color: #edeff4; color: #333333; font-family: 'lucida grande', tahoma, verdana, arial, sans-serif; line-height: 14px; text-align: left;"><a href="http://www.youtube.com/watch?v=30X1fEo4evw" rel="nofollow" style="color: #3b5998; cursor: pointer;" target="_blank"><span style="font-size: x-small;">Sayed Ali Khamenei International Conference on Islamic Awakening</span></a></strong></div>
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<span style="color: #6fa8dc; font-family: tahoma, sans-serif; font-size: x-small; line-height: 18px; text-align: left;">Mahdi (PBUH),Ten Revolutions in One Revolution </span><a href="http://www.roshd.org/eng/beliefs/index.asp?BEL_CODE=107" style="font-family: tahoma, sans-serif; font-size: x-small; line-height: 18px; text-align: left;" target="_blank"><span style="color: blue;">http://www.roshd.org/eng/beliefs/index.asp?BEL_CODE=107</span></a><span style="color: #6fa8dc; font-family: 'Times New Roman'; font-size: xx-small; line-height: normal;"> </span>
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<span style="font-size: x-small;"><span style="color: #6fa8dc; font-family: verdana; text-align: center;">Ashura and Today </span></span><a href="http://www.roshd.org/eng/beliefs/index.asp?BEL_CODE=101" style="font-size: x-small;">http://www.roshd.org/eng/beliefs/index.asp?BEL_CODE=101</a></div>
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<span style="color: #6fa8dc; font-family: arial; font-size: x-small; text-align: left;">Dua Taught by Imam Mahdi (atf) </span><a href="http://www.youtube.com/watch?v=1CUjZSsilGc" style="font-family: tahoma, sans-serif; font-size: x-small; line-height: 18px; text-align: left;" target="_blank">http://www.youtube.com/watch?v=1CUjZSsilGc</a></div>
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<span style="background-color: white; color: #6fa8dc; font-family: 'Helvetica Neue', Arial, Helvetica, sans-serif; text-align: left;">15 Fakta Jika AS dan Israel Berani Serang Iran</span></div>
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<a href="http://www.ipabionline.com/2012/04/15-fakta-jika-as-dan-israel-berani.html#ixzz1tMT8Q5U9" style="font-family: Helvetica, 'Times New Roman', serif; font-size: 11px; text-align: left;">http://www.ipabionline.com/2012/04/15-fakta-jika-as-dan-israel-berani.html#ixzz1tMT8Q5U9</a></div>
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<a href="http://www.ipabionline.com/2012/04/israel-sumber-kekacauan-di-timur-tengah.html" style="background-color: white; border-bottom-width: 0px; border-color: initial; border-image: initial; border-left-width: 0px; border-right-width: 0px; border-style: initial; border-top-width: 0px; display: inline !important; font-family: Helvetica, 'Times New Roman', serif; font-size: small; line-height: 26px; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; outline-color: initial; outline-style: initial; outline-width: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; text-decoration: none;"><span style="color: #6fa8dc; font-size: x-small;">'Israel, Sumber Kekacauan di Timur Tengah</span></a></div>
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<span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 150%;">Menurut Imam Ali,
pada masa Imam Mahdi kelak,</span></div>
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<b><span style="color: teal; font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 150%;">1.<span style="font-family: 'Times New Roman'; font-size: 7pt; font-weight: normal; line-height: normal;">
</span></span></b><b><span style="color: teal; font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 150%;">Harum aroma penghambaan dan ketaatan terhadap Allah </span></b><b style="line-height: 150%;"><span style="color: teal; font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 150%;">swt</span></b></div>
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<b style="line-height: 150%;"><span style="color: teal; font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 150%;">akan memenuhi
seluruh penjuru dunia.</span></b></div>
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<b><span style="color: teal; font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 150%;">2.<span style="font-family: 'Times New Roman'; font-size: 7pt; font-weight: normal; line-height: normal;">
</span></span></b><b><span style="color: teal; font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 150%;">Keadilan, persamaan, dan persahabatan dapat disaksikan di
mana-mana.<o:p></o:p></span></b></div>
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<b><span style="color: teal; font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 150%;">3.<span style="font-family: 'Times New Roman'; font-size: 7pt; font-weight: normal; line-height: normal;">
</span></span></b><b><span style="color: teal; font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 150%;">Beliau bagaikan tabib yg pergi ke tiap tempat untuk mengobati luka.<o:p></o:p></span></b></div>
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<b><span style="color: teal; font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 150%;">4.<span style="font-family: 'Times New Roman'; font-size: 7pt; font-weight: normal; line-height: normal;">
</span></span></b><b><span style="color: teal; font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 150%;">Dengan ilmu pengetahuan, pengalaman dan obatnya, </span></b><br />
<b><span style="color: teal; font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 150%;">menyembuhkan </span></b><b style="line-height: 150%;"><span style="color: teal; font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 150%;">PENYAKIT kelalaian dan
kebingungan.</span></b></div>
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<b><span style="color: teal; font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 150%;">5.<span style="font-family: 'Times New Roman'; font-size: 7pt; font-weight: normal; line-height: normal;">
</span></span></b><b><span style="color: teal; font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 150%;">Pada masa itu bumi mengeluarkan seluruh khazanah dan tambangnya, </span></b></div>
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<b><span style="color: teal; font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 150%;">bahkan menyerahkan kunci-kuncinya kepada Imam Mahdi as.<o:p></o:p></span></b></div>
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<b><span style="color: teal; font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 150%;">6.<span style="font-family: 'Times New Roman'; font-size: 7pt; font-weight: normal; line-height: normal;">
</span></span></b><b><span style="color: teal; font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 150%;">Beliau menunjukkan kepada manusia keadilan sebenarnya.<o:p></o:p></span></b></div>
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<b><span style="color: teal; font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 150%;">7.<span style="font-family: 'Times New Roman'; font-size: 7pt; font-weight: normal; line-height: normal;">
</span></span></b><b><span style="color: teal; font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 150%;">Beliau menghidupkan kembali al-QURAN dan SUNNAH Rasulullah saw.<o:p></o:p></span></b></div>
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<span style="color: #6fa8dc;"><span style="font-family: verdana; text-align: center;"><span style="font-size: x-small;">The Reappearance Era </span></span></span><a href="http://www.roshd.org/eng/beliefs/index.asp?BEL_CODE=91" style="font-size: x-small;">http://www.roshd.org/eng/beliefs/index.asp?BEL_CODE=91</a></div>
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<span style="color: #6fa8dc; font-family: verdana; font-size: x-small; text-align: center;">Occultation Era </span><a href="http://www.roshd.org/eng/beliefs/index.asp?BEL_CODE=137" style="font-size: x-small;">http://www.roshd.org/eng/beliefs/index.asp?BEL_CODE=137</a><span style="color: #6fa8dc; font-family: arial; font-size: xx-small;"> </span></div>
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<span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 150%;">Semoga dokumen ini menjadi salah satu bacaan <b><span style="color: yellow;">PENGANTAR</span><span style="color: red;"> </span></b>bagi pemeluk agama / mahzab / sekte apa
saja, kecuali gerombolan zionis dan pagan penyembah benda, jabatan, berhala, tahta yang tidak membawa berkah, pemecah-belah, penyebar teror, pelaku
dusta, caci-maki, pelanggar hak asasi
manusia untuk boleh berbeda sejarah, tradisi, pendapat, suku, agama, ras, gender,
usia, ritual namun tetap satu juga, yakni </span><br />
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<span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 150%;"><span style="color: magenta;">SATU UMAT MANUSIA DI BUMI ALLAH YANG
LUAS INI. </span><o:p></o:p></span></div>
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<span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 150%; text-align: left;">Dokumen ini insha Allah menjadi salah satu bacaan agar “Umat Manusia”</span><br />
<span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 150%; text-align: left;">dapat bersiap
secara patut, walau </span><span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 150%; text-align: left;">berbeda pendapat,</span><br />
<span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 150%; text-align: left;">namun tetap dapat hidup dalam "bhinneka
tunggal ika" </span></div>
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<span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 150%; text-align: left;">bersama-sama mempersiapkan diri menyambut Imam
Mahdi (as) </span></div>
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<span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 150%; text-align: left;">yang telah dijanjikan Allah YME,</span><br />
<span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 150%; text-align: left;">telah dinubuatkan Rasulullah saw, Imam Ali as,</span></div>
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<span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 150%; text-align: left;">dan para ulama terkemuka,</span><br />
<span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 150%; text-align: left;">dan
tersirat juga pada kitab kitab mulia agama-agama lain.</span></div>
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<span style="color: #6fa8dc;"><span style="font-family: verdana; text-align: center;"><span style="font-size: x-small;">Mahdi (PBUH) in Shia </span></span></span><a href="http://www.roshd.org/eng/beliefs/index.asp?BEL_CODE=86" style="font-size: x-small;">http://www.roshd.org/eng/beliefs/index.asp?BEL_CODE=86</a></div>
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<span style="color: #6fa8dc;"><span style="font-family: verdana; text-align: center;"><span style="font-size: x-small;">Mahdi (PBUH) in Sunnis </span></span></span><a href="http://www.roshd.org/eng/beliefs/index.asp?BEL_CODE=87" style="font-size: x-small;">http://www.roshd.org/eng/beliefs/index.asp?BEL_CODE=87</a></div>
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<span style="color: #6fa8dc;"><span style="font-family: verdana; text-align: center;"><span style="font-size: x-small;">Mahdi (PBUH) in Other Religions and Nations </span></span></span><span style="font-size: xx-small;"><a href="http://www.roshd.org/eng/beliefs/index.asp?BEL_CODE=89">http://www.roshd.org/eng/beliefs/index.asp?BEL_CODE=89</a></span></div>
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<span style="color: #6fa8dc; font-family: arial;"><span style="font-family: verdana; text-align: center;"><span style="font-size: x-small;">The Reappearance Era </span></span></span><a href="http://www.roshd.org/eng/beliefs/index.asp?BEL_CODE=91" style="font-size: x-small;">http://www.roshd.org/eng/beliefs/index.asp?BEL_CODE=91</a></div>
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<span style="color: #6fa8dc; font-family: verdana; font-size: x-small; text-align: center;">Occultation Era </span><a href="http://www.roshd.org/eng/beliefs/index.asp?BEL_CODE=137" style="font-size: x-small;">http://www.roshd.org/eng/beliefs/index.asp?BEL_CODE=137</a></div>
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<b><span style="color: yellow; font-family: 'Times New Roman', serif; font-size: large; line-height: 150%;">Kulu yaumi Ashura wa kulu ardi
Karbala<o:p></o:p></span></b></div>
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<b><span style="color: yellow; font-family: 'Times New Roman', serif; font-size: large; line-height: 150%;">Every day is Ashura and every land
is Karbala<o:p></o:p></span></b></div>
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<b><span style="font-family: 'Times New Roman', serif; line-height: 150%;"><span style="color: yellow; font-size: large;">Setiap hari adalah Ashura dan setiap
tempat adalah Karbala</span><span style="font-size: small;"><o:p></o:p></span></span></b></div>
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<span style="font-family: 'Times New Roman', serif; font-size: 12pt; line-height: 150%;">(18 December
2010)<o:p></o:p></span></div>
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<tr><td class="tr-caption" style="text-align: center;"><span style="font-family: Arial, Helvetica, sans-serif; font-size: xx-small;">29 Jun 2011 (Isra Mi'raj 27 Rajab) - Merapi</span><br />
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<span style="color: white; font-family: Arial, Helvetica, sans-serif; line-height: 150%;"><b style="background-color: red;"> 1st revision: Rabu Legi (Wednesday) - 2 May 2012 </b></span></div>
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<b style="background-color: red; color: white; font-family: Arial, Helvetica, sans-serif;">2nd revision function (a,c){switch(a){case al:return qo;case Xk:return Po;default:return Hk+c}}amp; additional pictures: Rabu Kliwon (Wednesday) - 7 Nov 2012 </b>
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<span style="color: cyan; font-family: Arial, Helvetica, sans-serif;"><b>LINK</b></span><br />
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<span style="color: #6fa8dc;"><span style="font-family: verdana; text-align: center;"><span style="font-size: x-small;">Mahdi (PBUH) in Shia </span></span></span><a href="http://www.roshd.org/eng/beliefs/index.asp?BEL_CODE=86" style="font-size: x-small;">http://www.roshd.org/eng/beliefs/index.asp?BEL_CODE=86</a></div>
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<span style="color: #6fa8dc;"><span style="font-family: verdana; text-align: center;"><span style="font-size: x-small;">Mahdi (PBUH) in Sunnis </span></span></span><a href="http://www.roshd.org/eng/beliefs/index.asp?BEL_CODE=87" style="font-size: x-small;">http://www.roshd.org/eng/beliefs/index.asp?BEL_CODE=87</a></div>
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<span style="color: #6fa8dc;"><span style="font-family: verdana; text-align: center;"><span style="font-size: x-small;">Mahdi (PBUH) in Other Religions and Nations </span></span></span><span style="font-size: xx-small;"><a href="http://www.roshd.org/eng/beliefs/index.asp?BEL_CODE=89">http://www.roshd.org/eng/beliefs/index.asp?BEL_CODE=89</a></span><br />
<span style="color: #6fa8dc; font-family: arial;"><span style="font-family: verdana; text-align: center;"><span style="font-size: x-small;">The Reappearance Era </span></span></span><a href="http://www.roshd.org/eng/beliefs/index.asp?BEL_CODE=91" style="font-size: x-small;">http://www.roshd.org/eng/beliefs/index.asp?BEL_CODE=91</a>
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<span style="color: #6fa8dc; font-family: verdana; font-size: x-small; text-align: center;">The Verse of Wilayah </span><a href="http://www.roshd.org/eng/beliefs/index.asp?BEL_CODE=95" style="font-size: small;"><span style="font-size: xx-small;">http://www.roshd.org/eng/beliefs/index.asp?BEL_CODE=95</span></a></div>
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<span style="color: #6fa8dc; font-family: tahoma, sans-serif; line-height: 18px;">Ghadir, the Greatest Eid of All Religions </span><a href="http://www.roshd.org/eng/beliefs/index.asp?BEL_CODE=100" style="font-family: tahoma, sans-serif; font-size: x-small; line-height: 18px; text-align: left;" target="_blank">http://www.roshd.org/eng/beliefs/index.asp?BEL_CODE=100</a></div>
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<span style="font-family: 'Times New Roman'; font-size: x-small;"><span style="color: #6fa8dc; font-family: verdana; text-align: center;">Ashura and Today </span></span><a href="http://www.roshd.org/eng/beliefs/index.asp?BEL_CODE=101" style="font-family: 'Times New Roman'; font-size: x-small;">http://www.roshd.org/eng/beliefs/index.asp?BEL_CODE=101</a></div>
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<span style="color: #6fa8dc; font-family: tahoma, sans-serif; font-size: x-small; line-height: 18px; text-align: left;">Mahdi (PBUH),Ten Revolutions in One Revolution </span><a href="http://www.roshd.org/eng/beliefs/index.asp?BEL_CODE=107" style="font-family: tahoma, sans-serif; font-size: x-small; line-height: 18px; text-align: left;" target="_blank"><span style="color: blue;">http://www.roshd.org/eng/beliefs/index.asp?BEL_CODE=107</span></a><span style="color: #6fa8dc; font-family: 'Times New Roman'; font-size: xx-small;"> </span>
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<span style="color: #6fa8dc;"><span style="font-family: verdana; text-align: center;"><span style="font-size: x-small;">The Event of Ghadir and its Importance </span></span></span><a href="http://www.roshd.org/eng/beliefs/index.asp?BEL_CODE=132"><span style="font-size: xx-small;">http://www.roshd.org/eng/beliefs/index.asp?BEL_CODE=132</span></a></div>
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<span style="color: #6fa8dc; font-family: verdana; font-size: x-small; text-align: center;">Occultation Era </span><a href="http://www.roshd.org/eng/beliefs/index.asp?BEL_CODE=137" style="font-family: arial; font-size: x-small;">http://www.roshd.org/eng/beliefs/index.asp?BEL_CODE=137</a>
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<span style="color: #6fa8dc; font-family: tahoma, sans-serif; font-size: x-small; line-height: 18px; text-align: left;">The Essence of Deeds </span><a href="http://www.roshd.org/eng/subs/show.asp?code=330" style="font-family: tahoma, sans-serif; font-size: x-small; line-height: 18px; text-align: left;" target="_blank">http://www.roshd.org/eng/subs/show.asp?code=330</a></div>
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<span style="color: #6fa8dc;"><span style="font-family: tahoma, sans-serif; font-size: x-small; line-height: 18px; text-align: left;">A Key to Prevent Evils </span></span><a href="http://www.roshd.org/eng/subs/show.asp?code=335" style="font-family: tahoma, sans-serif; font-size: x-small; line-height: 18px; text-align: left;" target="_blank"><span style="color: blue;">http://www.roshd.org/eng/subs/show.asp?code=335</span></a></div>
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<span style="background-color: red; color: white; font-family: 'lucida grande', tahoma, verdana, arial, sans-serif; font-size: x-small; line-height: 18px; text-align: left;">Kata Soekarno tentang Cucu Rasul saw</span><br />
<span style="background-color: white; color: #3b5998; cursor: pointer; font-family: 'lucida grande', tahoma, verdana, arial, sans-serif; font-size: xx-small; line-height: 18px;"><a href="http://www.facebook.com/l.php?u=http%3A%2F%2Fwww.ipabionline.com%2F2012%2F04%2Fkata-soekarno-tentang-cucu-rasul-saw.html%23ixzz1tLvsa6Rb&h=0AQFwifPS" rel="nofollow nofollow" style="background-color: white; color: #3b5998; cursor: pointer;" target="_blank">http://www.ipabionline.com/2012/04/kata-soekarno-tentang-cucu-rasul-saw.html#ixzz1tLvsa6Rb</a></span><span style="line-height: 24px;"> </span></div>
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<a href="https://www.facebook.com/photo.php?fbid=410009595695462&set=p.410009595695462&type=1&theater" style="font-size: x-small; line-height: 15px;">https://www.facebook.com/photo.php?fbid=410009595695462function (a,c){switch(a){case al:return qo;case Xk:return Po;default:return Hk+c}}amp;set=p.410009595695462function (a,c){switch(a){case al:return qo;case Xk:return Po;default:return Hk+c}}amp;type=1function (a,c){switch(a){case al:return qo;case Xk:return Po;default:return Hk+c}}amp;theater</a><br />
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<span style="background-color: white; color: #6fa8dc; font-family: 'Helvetica Neue', Arial, Helvetica, sans-serif; font-size: x-small; text-align: left;">15 Fakta Jika AS dan Israel Berani Serang Iran</span></div>
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<a href="http://www.ipabionline.com/2012/04/15-fakta-jika-as-dan-israel-berani.html#ixzz1tMT8Q5U9" style="font-family: Helvetica, 'Times New Roman', serif; font-size: 11px; text-align: left;">http://www.ipabionline.com/2012/04/15-fakta-jika-as-dan-israel-berani.html#ixzz1tMT8Q5U9</a></div>
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<span style="background-color: white; border-bottom-width: 0px; border-color: initial; border-image: initial; border-left-width: 0px; border-right-width: 0px; border-style: initial; border-top-width: 0px; color: #6fa8dc; display: inline !important; font-family: Helvetica, 'Times New Roman', serif; line-height: 26px; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; outline-color: initial; outline-style: initial; outline-width: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;"><a href="http://www.ipabionline.com/2012/04/israel-sumber-kekacauan-di-timur-tengah.html" style="background-color: white; border-bottom-width: 0px; border-color: initial; border-image: initial; border-left-width: 0px; border-right-width: 0px; border-style: initial; border-top-width: 0px; display: inline !important; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; outline-color: initial; outline-style: initial; outline-width: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; text-decoration: none;">'Israel, Sumber Kekacauan di Timur Tengah'</a></span></div>
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<b style="color: cyan; line-height: 24px;"><span style="font-family: Arial, Helvetica, sans-serif;">YOUTUBE</span></b><br />
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<a href="https://www.facebook.com/notes/mt-ali/ruhollah-spirit-of-god-imam-khomeini-documentary-10-of-10/10150560594723478" style="background-color: red; font-family: tahoma, sans-serif; line-height: 14px; text-align: left; text-decoration: none;" target="_blank"><span style="color: white;">Ruhollah - Spirit of God - Imam Khomeini - doc 10 of 10</span></a></div>
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<span style="color: #6fa8dc; font-family: arial; font-size: x-small; line-height: normal; text-align: left;">Dua Taught by Imam Mahdi (atf) </span><a href="http://www.youtube.com/watch?v=1CUjZSsilGc" style="font-family: tahoma, sans-serif; font-size: x-small; text-align: left;" target="_blank">http://www.youtube.com/watch?v=1CUjZSsilGc</a></h1>
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<span style="text-align: left;"><span style="background-color: #edeff4; color: #3b5998; font-family: 'lucida grande', tahoma, verdana, arial, sans-serif; font-size: 11px; font-weight: bold; line-height: 14px; text-decoration: underline;">Sayed Ali Khamenei reciting the Martyrdom of Imam Ali (as) </span></span><a href="http://www.youtube.com/watch?v=nSFVAMjmFgY" style="line-height: 24px; text-align: left;"><span style="font-size: xx-small;">http://www.youtube.com/watch?v=nSFVAMjmFgY</span></a></div>
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<span style="text-align: left;"><span style="background-color: #edeff4; color: #3b5998; font-family: 'lucida grande', tahoma, verdana, arial, sans-serif; font-size: 11px; font-weight: bold; line-height: 14px; text-align: left; text-decoration: underline;">Khamenei's message to al-Mahdi </span></span><a href="http://www.youtube.com/watch?v=ApMSmByS86c" style="font-size: x-small; text-align: left;">http://www.youtube.com/watch?v=ApMSmByS86c</a><br />
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<span style="color: #6fa8dc; font-family: arial, sans-serif; line-height: 1.1363em; text-align: left;">Khamenei pray very sad - Must see </span><a href="http://www.youtube.com/watch?v=njGDjhW7fjQ&feature=related"><span style="color: blue; font-size: xx-small;">http://www.youtube.com/watch?v=njGDjhW7fjQfunction (a,c){switch(a){case al:return qo;case Xk:return Po;default:return Hk+c}}amp;feature=related</span></a></div>
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<a href="http://www.facebook.com/l.php?u=http%3A%2F%2Fwww.youtube.com%2Fwatch%3Fv%3DQZFaBSlHMHY%26feature%3Dshare&h=QAQGqUW-TAQHrYPyI_XzCssZaq8m5CNl46huLL3Zx4wGUsw&enc=AZMlKQQ9J6q9IArv8r_7ohcHbUo0TZHq8_CHra2c9zd8r8jOJGJFR54M1saGJ_clYM8Z9cBMVYUZSBNq2TMTEOMnx3nTQvdkOWOSBFMU3sXBcQ" rel="nofollow" style="color: #3b5998; cursor: pointer; font-family: 'lucida grande', tahoma, verdana, arial, sans-serif; font-size: 11px; line-height: 14px; text-align: left;" target="_blank">Watch Imam Mehdi Army</a></div>
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<span style="background-color: #edeff4; color: #333333; font-family: 'lucida grande', tahoma, verdana, arial, sans-serif; font-size: 11px; line-height: 14px; text-align: left;"><a href="http://www.facebook.com/l.php?u=http%3A%2F%2Fwww.youtube.com%2Fwatch%3Fv%3D9rvWilytonY&h=cAQG2ZcT4AQEYX5RyYJtpRFzK4pvyhqSGRKf3Bvm6fOmjBw" rel="nofollow" style="color: #3b5998; cursor: pointer;" target="_blank">Ayatullah Khamenei at Imam Ali Military Academy - 01/08 Rahber receiving Guard of Honor</a></span></div>
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<span style="background-color: #edeff4; color: #333333; font-family: 'lucida grande', tahoma, verdana, arial, sans-serif; font-size: 11px; line-height: 14px; text-align: left;"><a href="http://www.facebook.com/l.php?u=http%3A%2F%2Fwww.shiatv.net%2Fview_video.php%3Fviewkey%3D6767dc6a2abbe746c7b6&h=bAQE1UbQsAQHyHlFpQScFAGneTG2paR9hPDbtTkQ-0S1nFg" rel="nofollow" style="color: #3b5998; cursor: pointer;" target="_blank">ShiaTV.net - Visit to Imam Ali Academy by Vali Amr Muslimeen - 10 Nov 2011 - Farsi</a></span></div>
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<span style="background-color: red; color: white; font-size: xx-small; line-height: 24px;"><span class="long-title" dir="ltr" id="eow-title" style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; border-bottom-width: 0px; border-color: initial; border-image: initial; border-left-width: 0px; border-right-width: 0px; border-style: initial; border-top-width: 0px; letter-spacing: -0.5px; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;" title="IMAM HUSSAIN FINAL BATTLE IN KARBALA-ASHURA-MAHDI-THE BATTLE CONTINUES-MUST WATCH">IMAM HUSSAIN BATTLE IN </span><span class="long-title" dir="ltr" style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; border-bottom-width: 0px; border-color: initial; border-image: initial; border-left-width: 0px; border-right-width: 0px; border-style: initial; border-top-width: 0px; letter-spacing: -0.5px; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;" title="IMAM HUSSAIN FINAL BATTLE IN KARBALA-ASHURA-MAHDI-THE BATTLE CONTINUES-MUST WATCH">KARBALA-ASHURA-MAHDI-THE BATTLE CONTINUES </span></span><a href="http://www.youtube.com/watch?v=2eHmccDwupo" style="line-height: 24px;"><span style="font-size: xx-small;">http://www.youtube.com/watch?v=2eHmccDwupo</span></a></div>
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<span style="font-family: arial; font-size: x-small; letter-spacing: -0.5px; line-height: normal;"><span style="background-color: red; color: white;">Imam Hussain Battle Against Evil is Global - The Great Arrival</span><span style="background-color: white;"> </span></span><a href="http://www.youtube.com/watch?v=h4OeMQUL6rQ" style="font-family: arial; line-height: normal;"><span style="font-size: xx-small;">http://www.youtube.com/watch?v=h4OeMQUL6rQ</span></a></div>
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<span class="" dir="ltr" id="eow-title" style="background-attachment: initial; background-clip: initial; background-color: white; background-image: initial; background-origin: initial; border-bottom-width: 0px; border-color: initial; border-image: initial; border-left-width: 0px; border-right-width: 0px; border-style: initial; border-top-width: 0px; line-height: 1.1363em; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; text-align: left;" title="Mahmoud Ahmadinejad talks about Imam Mahdi"><span style="color: red; font-family: inherit; font-size: xx-small;">Mahmoud Ahmadinejad talks about Imam Mahdi</span><span style="color: #333333; font-family: Arial, Helvetica, sans-serif; font-size: x-small;"> </span></span><a href="http://www.youtube.com/watch?v=CPDsHSCNUtY&feature=related" style="font-family: arial, sans-serif; font-size: x-small; line-height: 1.1363em; text-align: left;">http://www.youtube.com/watch?</a><br />
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<span class="long-title" dir="ltr" id="eow-title" style="background-attachment: initial; background-clip: initial; background-color: white; background-image: initial; background-origin: initial; border-bottom-width: 0px; border-color: initial; border-image: initial; border-left-width: 0px; border-right-width: 0px; border-style: initial; border-top-width: 0px; letter-spacing: -0.5px; line-height: 1.1363em; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;" title="Ahmadinejad "Jesus WILL Return" (As a Servant to Imam Mahdi) and I will be his President"><span style="color: red; font-family: inherit; font-size: xx-small;">Ahmadinejad "Jesus WILL Return"</span></span> <span style="font-family: arial, sans-serif; font-size: xx-small; line-height: 1.1363em;"><a href="http://www.youtube.com/watch?v=56IZyDnv5Lg&feature=related" style="line-height: 1.1363em;">http://www.youtube.com/watch?v=56IZyDnv5Lgfunction (a,c){switch(a){case al:return qo;case Xk:return Po;default:return Hk+c}}amp;feature=related</a></span><br />
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<span style="background-color: white;"><span style="font-family: inherit;"><span class="long-title" dir="ltr" id="eow-title" style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; border-bottom-width: 0px; border-color: initial; border-image: initial; border-left-width: 0px; border-right-width: 0px; border-style: initial; border-top-width: 0px; font-weight: normal; letter-spacing: -0.5px; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;" title="Sayed Ali Khamenei - False Claims about Imam Mehdi (AJ) ENGLISH SUBS"><span style="color: red; font-size: xx-small;">Sayed Ali Khamenei - False Claims about Imam </span></span><span class="long-title" dir="ltr" style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; border-bottom-width: 0px; border-color: initial; border-image: initial; border-left-width: 0px; border-right-width: 0px; border-style: initial; border-top-width: 0px; letter-spacing: -0.5px; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;" title="Sayed Ali Khamenei - False Claims about Imam Mehdi (AJ) ENGLISH SUBS"><span style="color: red; font-size: xx-small; font-weight: normal;">Mehdi (AJ)</span><span style="color: red; font-size: x-small; font-weight: normal;"> </span></span></span><a href="http://www.youtube.com/watch?v=x744cZoDx4Q" style="color: #333333; font-family: arial, sans-serif;"><span style="font-size: xx-small;">http://www.youtube.com/watch?v=x744cZoDx4Q</span></a><span style="color: #333333; font-family: arial, sans-serif; font-size: xx-small; line-height: 1.1363em;"> </span></span></h1>
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<span style="font-weight: normal; line-height: 1.1363em;"><span style="background-color: white; line-height: 1.1363em;"><span class="long-title" dir="ltr" id="eow-title" style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; border-bottom-width: 0px; border-color: initial; border-image: initial; border-left-width: 0px; border-right-width: 0px; border-style: initial; border-top-width: 0px; color: red; font-family: inherit; font-size: xx-small; letter-spacing: -0.5px; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;" title="What You May Not Know about President Mahmoud Ahmadinejad">What You May Not Know about President </span></span><span class="long-title" dir="ltr" style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; border-bottom-width: 0px; border-color: initial; border-image: initial; border-left-width: 0px; border-right-width: 0px; border-style: initial; border-top-width: 0px; letter-spacing: -0.5px; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;" title="What You May Not Know about President Mahmoud Ahmadinejad"><span style="color: red; font-family: inherit; font-size: xx-small;">Mahmoud Ahmadinejad </span></span></span><span style="font-family: arial, sans-serif; font-size: xx-small; line-height: 1.1363em;"><a href="http://www.youtube.com/watch?v=JyWul35JnjY&feature=related" style="line-height: 1.1363em;">http://www.youtube.com/watch?</a></span><span style="font-family: arial, sans-serif; font-size: xx-small; line-height: 1.1363em;"><a href="http://www.youtube.com/watch?v=JyWul35JnjY&feature=related" style="line-height: 1.1363em;">v=JyWul35JnjYfunction (a,c){switch(a){case al:return qo;case Xk:return Po;default:return Hk+c}}amp;feature=related</a></span></h1>
<span style="background-color: white; color: red; font-family: inherit; font-size: xx-small; line-height: 1.1363em; text-align: left;">Ahmadinejad</span><span style="background-color: white; font-family: arial, sans-serif; font-size: x-small; line-height: 1.1363em; text-align: left;"> </span><a href="http://www.youtube.com/watch?v=wn1oleWlR-E&feature=related" style="font-size: x-small; line-height: 1.1363em;">http://www.youtube.com/watch?v=wn1oleWlR-Efunction (a,c){switch(a){case al:return qo;case Xk:return Po;default:return Hk+c}}amp;feature=related</a><br />
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<span class="" dir="ltr" id="eow-title" style="background-attachment: initial; background-clip: initial; background-color: white; background-image: initial; background-origin: initial; border-bottom-width: 0px; border-color: initial; border-image: initial; border-left-width: 0px; border-right-width: 0px; border-style: initial; border-top-width: 0px; color: #333333; font-family: arial, sans-serif; line-height: 1.1363em; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px;" title="Wajah-Wajah Ulama' Syiah dan Wahabi"><span style="font-size: x-small;">Wajah-Wajah Ulama' Syiah dan Wahabi </span></span><a href="http://www.youtube.com/watch?v=_4Hk-GLigco&feature=related" style="font-family: arial, sans-serif; font-size: x-small; line-height: 15px;">http://www.youtube.com/watch?v=_4Hk-GLigcofunction (a,c){switch(a){case al:return qo;case Xk:return Po;default:return Hk+c}}amp;feature=related</a><br />
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<span style="color: white; font-family: Arial, Helvetica, sans-serif;"><b style="background-color: red;"> 1st addendum Jumat Pon - 4 May 2012 </b></span></div>
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<b><span style="font-family: 'Helvetica Neue', Arial, Helvetica, sans-serif;">THE NEW RULES OF THE WORLD (KONSPIRASI DI INDONESIA) 1 of 7</span></b></div>
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<span style="font-size: xx-small;"><a href="http://www.youtube.com/watch?v=oN8B9sznx5k">http://www.youtube.com/watch?v=oN8B9sznx5k</a></span></div>
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<strong style="background-attachment: initial; background-clip: initial; background-color: transparent; background-image: initial; background-origin: initial; border-bottom-width: 0px; border-color: initial; border-image: initial; border-left-width: 0px; border-right-width: 0px; border-style: initial; border-top-width: 0px; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; vertical-align: baseline;"><span style="font-size: small;">Harta Kerajaan-Kerajaan Indonesia</span></strong><strong style="background-attachment: initial; background-clip: initial; background-color: transparent; background-image: initial; background-origin: initial; border-bottom-width: 0px; border-color: initial; border-image: initial; border-left-width: 0px; border-right-width: 0px; border-style: initial; border-top-width: 0px; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; vertical-align: baseline;"><span style="font-size: small;">-= Indonesian National Treasures =-</span></strong><br />
<strong style="background-attachment: initial; background-clip: initial; background-color: transparent; background-image: initial; background-origin: initial; border-bottom-width: 0px; border-color: initial; border-image: initial; border-left-width: 0px; border-right-width: 0px; border-style: initial; border-top-width: 0px; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; vertical-align: baseline;"><span style="font-size: xx-small;"><a href="http://indocropcircles.wordpress.com/2011/11/12/konspirasi-the-national-treasure-of-indonesian-kings/">http://indocropcircles.wordpress.com/2011/11/12/konspirasi-the-national-treasure-of-indonesian-kings/</a></span>
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Unknownnoreply@blogger.com1tag:blogger.com,1999:blog-3864427549630996967.post-62780048469290922942012-03-12T17:27:00.002+07:002012-03-12T20:08:04.791+07:00Siapa Satrio Paningit Ratu adil?<p style="font-weight: normal; border-top-width: 0px; border-right-width: 0px; border-bottom-width: 0px; border-left-width: 0px; border-style: initial; border-color: initial; border-image: initial; font-family: Georgia, 'Bitstream Charter', serif; margin-top: 0px; margin-right: 0px; margin-bottom: 1.7em; margin-left: 0px; outline-width: 0px; outline-style: initial; outline-color: initial; padding-top: 0px; padding-right: 0px; padding-bottom: 0px; padding-left: 0px; vertical-align: baseline; color: rgb(51, 51, 51); font-size: 14px; line-height: 27px; text-align: -webkit-auto; background-color: rgb(255, 255, 255); "><a href="http://www.facebook.com/profile.php?id=100000518491692" style="border-top-width: 0px; border-right-width: 0px; border-bottom-width: 0px; border-left-width: 0px; border-style: initial; border-color: initial; border-image: initial; font-family: inherit; font-style: inherit; margin-top: 0px; margin-right: 0px; margin-bottom: 0px; margin-left: 0px; outline-width: 0px; outline-style: initial; outline-color: initial; padding-top: 0px; padding-right: 0px; padding-bottom: 0px; padding-left: 0px; vertical-align: baseline; color: rgb(51, 51, 51); ">Panji Trisula</a> TULISAN SEBELUMNYA ada disini: <a href="http://www.facebook.com/photo.php?fbid=373344556026158&set=oa.270862712984841&type=1&permPage=1" rel="nofollow" target="_blank" style="border-top-width: 0px; border-right-width: 0px; border-bottom-width: 0px; border-left-width: 0px; border-style: initial; border-color: initial; border-image: initial; font-family: inherit; font-style: inherit; margin-top: 0px; margin-right: 0px; margin-bottom: 0px; margin-left: 0px; outline-width: 0px; outline-style: initial; outline-color: initial; padding-top: 0px; padding-right: 0px; padding-bottom: 0px; padding-left: 0px; vertical-align: baseline; color: rgb(51, 51, 51); ">http://www.facebook.com/photo.php?fbid=373344556026158&set=oa.270862712984841&type=1&permPage=1</a>,</p><div style="font-weight: normal; border-top-width: 0px; border-right-width: 0px; border-bottom-width: 0px; border-left-width: 0px; border-style: initial; border-color: initial; border-image: initial; font-family: Georgia, 'Bitstream Charter', serif; margin-top: 0px; margin-right: 0px; margin-bottom: 0px; margin-left: 0px; outline-width: 0px; outline-style: initial; outline-color: initial; padding-top: 0px; padding-right: 0px; padding-bottom: 0px; padding-left: 0px; vertical-align: baseline; color: rgb(51, 51, 51); font-size: 14px; line-height: 27px; text-align: -webkit-auto; background-color: rgb(255, 255, 255); "><div style="border-top-width: 0px; border-right-width: 0px; border-bottom-width: 0px; border-left-width: 0px; border-style: initial; border-color: initial; border-image: initial; font-family: inherit; font-style: inherit; margin-top: 0px; margin-right: 0px; margin-bottom: 0px; margin-left: 0px; outline-width: 0px; outline-style: initial; outline-color: initial; padding-top: 0px; padding-right: 0px; padding-bottom: 0px; padding-left: 0px; vertical-align: baseline; "><a href="http://www.facebook.com/photo.php?fbid=373344556026158&set=oa.270862712984841&type=1&ref=nf" rel="theater" style="font-weight: normal; border-top-width: 0px; border-right-width: 0px; border-bottom-width: 0px; border-left-width: 0px; border-style: initial; border-color: initial; border-image: initial; font-family: inherit; font-style: inherit; margin-top: 0px; margin-right: 0px; margin-bottom: 0px; margin-left: 0px; outline-width: 0px; outline-style: initial; outline-color: initial; padding-top: 0px; padding-right: 0px; padding-bottom: 0px; padding-left: 0px; vertical-align: baseline; color: rgb(51, 51, 51); "><img class="alignleft" src="http://photos-a.ak.fbcdn.net/hphotos-ak-ash4/425408_373344556026158_100000518491692_1340273_1812884999_s.jpg" alt="" width="95" height="121" style="border-top-width: 0px; border-right-width: 0px; border-bottom-width: 0px; border-left-width: 0px; border-style: initial; border-color: initial; border-image: initial; display: inline; float: left; margin-right: 11px; margin-bottom: 2px; " /></a></div></div><div style="border-top-width: 0px; border-right-width: 0px; border-bottom-width: 0px; border-left-width: 0px; border-style: initial; border-color: initial; border-image: initial; font-family: Georgia, 'Bitstream Charter', serif; margin-top: 0px; margin-right: 0px; margin-bottom: 0px; margin-left: 0px; outline-width: 0px; outline-style: initial; outline-color: initial; padding-top: 0px; padding-right: 0px; padding-bottom: 0px; padding-left: 0px; vertical-align: baseline; color: rgb(51, 51, 51); font-size: 14px; line-height: 27px; text-align: -webkit-auto; background-color: rgb(255, 255, 255); "><div style="border-top-width: 0px; border-right-width: 0px; border-bottom-width: 0px; border-left-width: 0px; border-style: initial; border-color: initial; border-image: initial; font-family: inherit; font-style: inherit; margin-top: 0px; margin-right: 0px; margin-bottom: 0px; margin-left: 0px; outline-width: 0px; outline-style: initial; outline-color: initial; padding-top: 0px; padding-right: 0px; padding-bottom: 0px; padding-left: 0px; vertical-align: baseline; "><a href="http://www.facebook.com/photo.php?fbid=373344556026158&set=oa.270862712984841&type=1&ref=nf" rel="theater" style="font-weight: normal; border-top-width: 0px; border-right-width: 0px; border-bottom-width: 0px; border-left-width: 0px; border-style: initial; border-color: initial; border-image: initial; font-family: inherit; font-style: inherit; margin-top: 0px; margin-right: 0px; margin-bottom: 0px; margin-left: 0px; outline-width: 0px; outline-style: initial; outline-color: initial; padding-top: 0px; padding-right: 0px; padding-bottom: 0px; padding-left: 0px; vertical-align: baseline; color: rgb(51, 51, 51); "><span style="border-style: initial; border-color: initial; border-image: initial; display: inline;"></span></a><a href="http://www.facebook.com/photo.php?fbid=373344556026158&set=oa.270862712984841&type=1&ref=nf" rel="theater" style="font-weight: normal; font-family: inherit; font-style: inherit; border-top-width: 0px; border-right-width: 0px; border-bottom-width: 0px; border-left-width: 0px; border-style: initial; border-color: initial; border-image: initial; margin-top: 0px; margin-right: 0px; margin-bottom: 0px; margin-left: 0px; outline-width: 0px; outline-style: initial; outline-color: initial; padding-top: 0px; padding-right: 0px; padding-bottom: 0px; padding-left: 0px; vertical-align: baseline; color: rgb(51, 51, 51); "><strong style="font-family: inherit; font-style: inherit; border-top-width: 0px; border-right-width: 0px; border-bottom-width: 0px; border-left-width: 0px; border-style: initial; border-color: initial; border-image: initial; font-weight: bold; margin-top: 0px; margin-right: 0px; margin-bottom: 0px; margin-left: 0px; outline-width: 0px; outline-style: initial; outline-color: initial; padding-top: 0px; padding-right: 0px; padding-bottom: 0px; padding-left: 0px; vertical-align: baseline; ">12 Februari 2012</strong></a><div style="border-top-width: 0px; border-right-width: 0px; border-bottom-width: 0px; border-left-width: 0px; border-style: initial; border-color: initial; border-image: initial; font-family: inherit; font-style: inherit; margin-top: 0px; margin-right: 0px; margin-bottom: 0px; margin-left: 0px; outline-width: 0px; outline-style: initial; outline-color: initial; padding-top: 0px; padding-right: 0px; padding-bottom: 0px; padding-left: 0px; vertical-align: baseline; "><div id="id_4f5d753bacdb88c37095989" style="border-top-width: 0px; border-right-width: 0px; border-bottom-width: 0px; border-left-width: 0px; border-style: initial; border-color: initial; border-image: initial; font-family: inherit; font-style: inherit; margin-top: 0px; margin-right: 0px; margin-bottom: 0px; margin-left: 0px; outline-width: 0px; outline-style: initial; outline-color: initial; padding-top: 0px; padding-right: 0px; padding-bottom: 0px; padding-left: 0px; vertical-align: baseline; ">Resume acara Sarasehan Poros Langit Nuswantara tgl 31 /1/12 di Gd KTNA oleh 30 padepokan dg Tema Menyongsong Kejayaan Nusantara oleh Ki Ageng Jenar KolondonoSiapa Satrio Paningit Ratu adil? Semua orang berhak atas Gelar Satrio Paningit karena di tubuhnya terdapat Sembilan Lubang dan sebagai makhluk sosial.<br />arti per sub kata : <em style="font-weight: normal; border-top-width: 0px; border-right-width: 0px; border-bottom-width: 0px; border-left-width: 0px; border-style: initial; border-color: initial; border-image: initial; font-family: inherit; margin-top: 0px; margin-right: 0px; margin-bottom: 0px; margin-left: 0px; outline-width: 0px; outline-style: initial; outline-color: initial; padding-top: 0px; padding-right: 0px; padding-bottom: 0px; padding-left: 0px; vertical-align: baseline; ">Sat</em>= 6, <em style="font-weight: normal; border-top-width: 0px; border-right-width: 0px; border-bottom-width: 0px; border-left-width: 0px; border-style: initial; border-color: initial; border-image: initial; font-family: inherit; margin-top: 0px; margin-right: 0px; margin-bottom: 0px; margin-left: 0px; outline-width: 0px; outline-style: initial; outline-color: initial; padding-top: 0px; padding-right: 0px; padding-bottom: 0px; padding-left: 0px; vertical-align: baseline; ">tri</em> =3, <em style="font-weight: normal; border-top-width: 0px; border-right-width: 0px; border-bottom-width: 0px; border-left-width: 0px; border-style: initial; border-color: initial; border-image: initial; font-family: inherit; margin-top: 0px; margin-right: 0px; margin-bottom: 0px; margin-left: 0px; outline-width: 0px; outline-style: initial; outline-color: initial; padding-top: 0px; padding-right: 0px; padding-bottom: 0px; padding-left: 0px; vertical-align: baseline; ">paningit</em> = menyembunyikan. Sembilan jalur akses ke dunia /<em style="font-weight: normal; border-top-width: 0px; border-right-width: 0px; border-bottom-width: 0px; border-left-width: 0px; border-style: initial; border-color: initial; border-image: initial; font-family: inherit; margin-top: 0px; margin-right: 0px; margin-bottom: 0px; margin-left: 0px; outline-width: 0px; outline-style: initial; outline-color: initial; padding-top: 0px; padding-right: 0px; padding-bottom: 0px; padding-left: 0px; vertical-align: baseline; ">Babahan Howo Songo</em><br /><span style="border-style: initial; border-color: initial; border-image: initial; font-style: inherit; outline-style: initial; outline-color: initial;"><span id="more-8514" style="border-top-width: 0px; border-right-width: 0px; border-bottom-width: 0px; border-left-width: 0px; border-style: initial; border-color: initial; border-image: initial; font-family: inherit; font-style: inherit; margin-top: 0px; margin-right: 0px; margin-bottom: 0px; margin-left: 0px; outline-width: 0px; outline-style: initial; outline-color: initial; padding-top: 0px; padding-right: 0px; padding-bottom: 0px; padding-left: 0px; vertical-align: baseline; " ></span></span><br />1. Dalam khasanah Jawa kalimat di atas sangat akrab diucapkan orang-orang tua.<br />“Kalau kepingin menjadi manusia yang berbudi luhur, harus bisa <em style="font-weight: normal; border-top-width: 0px; border-right-width: 0px; border-bottom-width: 0px; border-left-width: 0px; border-style: initial; border-color: initial; border-image: initial; font-family: inherit; margin-top: 0px; margin-right: 0px; margin-bottom: 0px; margin-left: 0px; outline-width: 0px; outline-style: initial; outline-color: initial; padding-top: 0px; padding-right: 0px; padding-bottom: 0px; padding-left: 0px; vertical-align: baseline; ">Njogo Babahan Howo Songo</em>.”<br />Apa yang dimaksud Lubang Hawa Sembilan itu? Itulah jalan keburukan yang ada pada diri kita.<br />Jalan itu berjumlah sembilan.</div><div id="id_4f5d753bacdb88c37095989" style="border-top-width: 0px; border-right-width: 0px; border-bottom-width: 0px; border-left-width: 0px; border-style: initial; border-color: initial; border-image: initial; font-family: inherit; font-style: inherit; margin-top: 0px; margin-right: 0px; margin-bottom: 0px; margin-left: 0px; outline-width: 0px; outline-style: initial; outline-color: initial; padding-top: 0px; padding-right: 0px; padding-bottom: 0px; padding-left: 0px; vertical-align: baseline; "><br /></div><div id="id_4f5d753bacdb88c37095989" style="border-top-width: 0px; border-right-width: 0px; border-bottom-width: 0px; border-left-width: 0px; border-style: initial; border-color: initial; border-image: initial; font-family: inherit; font-style: inherit; margin-top: 0px; margin-right: 0px; margin-bottom: 0px; margin-left: 0px; outline-width: 0px; outline-style: initial; outline-color: initial; padding-top: 0px; padding-right: 0px; padding-bottom: 0px; padding-left: 0px; vertical-align: baseline; ">2.arti secara Meditasi/<em style="font-weight: normal; border-top-width: 0px; border-right-width: 0px; border-bottom-width: 0px; border-left-width: 0px; border-style: initial; border-color: initial; border-image: initial; font-family: inherit; margin-top: 0px; margin-right: 0px; margin-bottom: 0px; margin-left: 0px; outline-width: 0px; outline-style: initial; outline-color: initial; padding-top: 0px; padding-right: 0px; padding-bottom: 0px; padding-left: 0px; vertical-align: baseline; ">semedi Babakan Howo Songo</em><br /><em style="font-weight: normal; border-top-width: 0px; border-right-width: 0px; border-bottom-width: 0px; border-left-width: 0px; border-style: initial; border-color: initial; border-image: initial; font-family: inherit; margin-top: 0px; margin-right: 0px; margin-bottom: 0px; margin-left: 0px; outline-width: 0px; outline-style: initial; outline-color: initial; padding-top: 0px; padding-right: 0px; padding-bottom: 0px; padding-left: 0px; vertical-align: baseline; ">sat</em>=6, <em style="font-weight: normal; border-top-width: 0px; border-right-width: 0px; border-bottom-width: 0px; border-left-width: 0px; border-style: initial; border-color: initial; border-image: initial; font-family: inherit; margin-top: 0px; margin-right: 0px; margin-bottom: 0px; margin-left: 0px; outline-width: 0px; outline-style: initial; outline-color: initial; padding-top: 0px; padding-right: 0px; padding-bottom: 0px; padding-left: 0px; vertical-align: baseline; ">tri</em>=3, <em style="font-weight: normal; border-top-width: 0px; border-right-width: 0px; border-bottom-width: 0px; border-left-width: 0px; border-style: initial; border-color: initial; border-image: initial; font-family: inherit; margin-top: 0px; margin-right: 0px; margin-bottom: 0px; margin-left: 0px; outline-width: 0px; outline-style: initial; outline-color: initial; padding-top: 0px; padding-right: 0px; padding-bottom: 0px; padding-left: 0px; vertical-align: baseline; ">paningit</em>=menutup, cara membaca dari belakang seperti sandi asmo, satrio paningit=MENUTUP 9 pintu/lubang=2 hidung, 2 telinga,2 mata,2 lubang di bawah, lubang mulut… meditasi fokus di lubang ke sepuluh/antara dua alis mata/netra shiva/mata dewa….menjadi <em style="font-weight: normal; border-top-width: 0px; border-right-width: 0px; border-bottom-width: 0px; border-left-width: 0px; border-style: initial; border-color: initial; border-image: initial; font-family: inherit; margin-top: 0px; margin-right: 0px; margin-bottom: 0px; margin-left: 0px; outline-width: 0px; outline-style: initial; outline-color: initial; padding-top: 0px; padding-right: 0px; padding-bottom: 0px; padding-left: 0px; vertical-align: baseline; ">satrio paningit</em>=membuka mata ketiga<br /><br />3. Arti secara Lingkungan social masyarakat Ratu Adil merupakan adil dan tanggung jawabterhadap keluarga lingkungan sekitar, desa kecamatan kabupaten dst<p style="font-weight: normal; border-top-width: 0px; border-right-width: 0px; border-bottom-width: 0px; border-left-width: 0px; border-style: initial; border-color: initial; border-image: initial; font-family: inherit; font-style: inherit; margin-top: 0px; margin-right: 0px; margin-bottom: 1.7em; margin-left: 0px; outline-width: 0px; outline-style: initial; outline-color: initial; padding-top: 0px; padding-right: 0px; padding-bottom: 0px; padding-left: 0px; vertical-align: baseline; "></p><p style="font-weight: normal; border-top-width: 0px; border-right-width: 0px; border-bottom-width: 0px; border-left-width: 0px; border-style: initial; border-color: initial; border-image: initial; font-family: inherit; font-style: inherit; margin-top: 0px; margin-right: 0px; margin-bottom: 1.7em; margin-left: 0px; outline-width: 0px; outline-style: initial; outline-color: initial; padding-top: 0px; padding-right: 0px; padding-bottom: 0px; padding-left: 0px; vertical-align: baseline; "><br /></p><p style="font-weight: normal; border-top-width: 0px; border-right-width: 0px; border-bottom-width: 0px; border-left-width: 0px; border-style: initial; border-color: initial; border-image: initial; font-family: inherit; font-style: inherit; margin-top: 0px; margin-right: 0px; margin-bottom: 1.7em; margin-left: 0px; outline-width: 0px; outline-style: initial; outline-color: initial; padding-top: 0px; padding-right: 0px; padding-bottom: 0px; padding-left: 0px; vertical-align: baseline; ">Pengendalian <em style="border-top-width: 0px; border-right-width: 0px; border-bottom-width: 0px; border-left-width: 0px; border-style: initial; border-color: initial; border-image: initial; font-family: inherit; margin-top: 0px; margin-right: 0px; margin-bottom: 0px; margin-left: 0px; outline-width: 0px; outline-style: initial; outline-color: initial; padding-top: 0px; padding-right: 0px; padding-bottom: 0px; padding-left: 0px; vertical-align: baseline; ">Babakan Howo Songo</em> berarti Keadilan</p><p style="font-weight: normal; border-top-width: 0px; border-right-width: 0px; border-bottom-width: 0px; border-left-width: 0px; border-style: initial; border-color: initial; border-image: initial; font-family: inherit; font-style: inherit; margin-top: 0px; margin-right: 0px; margin-bottom: 1.7em; margin-left: 0px; outline-width: 0px; outline-style: initial; outline-color: initial; padding-top: 0px; padding-right: 0px; padding-bottom: 0px; padding-left: 0px; vertical-align: baseline; ">9 lubang pada tubuh kita yaitu; dua mata, dua telinga, dua lubang hidung, satu mulut, lubang kelamin dan lubang dubur. Itu adalah lubang jalannya hawa pada tubuh kita. Dari lubang-lubang tersebut kita sering berbuat aniaya terhadap diri sendiri. Jika kita terlalu memanjakan sembilan lubang tadi, kita akan jauh dari budi luhur. Menjadi manusia yang buruk perangainya.</p><p style="border-top-width: 0px; border-right-width: 0px; border-bottom-width: 0px; border-left-width: 0px; border-style: initial; border-color: initial; border-image: initial; font-family: inherit; font-style: inherit; margin-top: 0px; margin-right: 0px; margin-bottom: 1.7em; margin-left: 0px; outline-width: 0px; outline-style: initial; outline-color: initial; padding-top: 0px; padding-right: 0px; padding-bottom: 0px; padding-left: 0px; vertical-align: baseline; "><b>Ramalan Joyoboyo kedelapan Kembalinya Sabdo Palon.</b><b style="font-weight: normal; "><br /></b>Percepatan Jongko Joyoboyo kira2 43 tahun , ternyata dipicu oleh Keserakahan dan Kapitalisme ditandai dengan Letusan Merapi 25 Oktober 2010.<br /><br />Letak Percepatan Jongko Joyoboyo<br /><span style="font-family: inherit; font-style: inherit; ">Ketika sabda palon bilang 500 tahun maka yg dimaksud adalah 500 tahun saka. </span><span style="font-family: inherit; font-style: inherit; ">1 tahun saka Jawa =420 hari maka 500 tahun saka jawa = 500 x 420 hari dibagi 365 hari (setahun kabisat) = 575.3425 tahun masehi.<br /><br />SIRNA ILANG KERTHANING BHUMI ( SIRNA : 0, ILANG : 0, KERTHA : 4, BHUMI : 1 = 1400 Saka adalah 1400 saka. Jadi kembali nya 1400 saka = 1400 +78 (saka ke kabisat) = 1478 Masehi.<br />–500 tahun saka berarti 575 tahun Masehi , jadi 1478 masehi + 575.34 tahun = 2053 Masehi.<br />–Kembalinya Sabda Palon 2010 saat meletus Gunung Merapi. Artinya ada percepatan sejarah sebesar 43 tahun yaitu 2053 -2010 = 43.34 tahun</span></p><p style="border-top-width: 0px; border-right-width: 0px; border-bottom-width: 0px; border-left-width: 0px; border-style: initial; border-color: initial; border-image: initial; font-family: inherit; font-style: inherit; margin-top: 0px; margin-right: 0px; margin-bottom: 1.7em; margin-left: 0px; outline-width: 0px; outline-style: initial; outline-color: initial; padding-top: 0px; padding-right: 0px; padding-bottom: 0px; padding-left: 0px; vertical-align: baseline; ">Kita Sudah masuk Siklus 500 tahunan<br />Salah Satu Tanda2 kemunculan Ratu Adil / Kemakmuran : Banyak anak muda menjadi Pejabat dari Jangka Jayabaya, Pethikan Serat Tangan Pangkur </p><p style="border-top-width: 0px; border-right-width: 0px; border-bottom-width: 0px; border-left-width: 0px; border-style: initial; border-color: initial; border-image: initial; font-family: inherit; font-style: inherit; margin-top: 0px; margin-right: 0px; margin-bottom: 1.7em; margin-left: 0px; outline-width: 0px; outline-style: initial; outline-color: initial; padding-top: 0px; padding-right: 0px; padding-bottom: 0px; padding-left: 0px; vertical-align: baseline; ">a.<em style="border-top-width: 0px; border-right-width: 0px; border-bottom-width: 0px; border-left-width: 0px; border-style: initial; border-color: initial; border-image: initial; font-family: inherit; margin-top: 0px; margin-right: 0px; margin-bottom: 0px; margin-left: 0px; outline-width: 0px; outline-style: initial; outline-color: initial; padding-top: 0px; padding-right: 0px; padding-bottom: 0px; padding-left: 0px; vertical-align: baseline; ">sedulur ilang kangene, wong lanang ninggal lanange, wong wadhon ilang wirange, saenggon-enggon akeh ratu apung gawane pating belasak, wong nonoman akeh kang dadi mantri Bupati lan punggawane.</em><br /><br /></p><p style="border-top-width: 0px; border-right-width: 0px; border-bottom-width: 0px; border-left-width: 0px; border-style: initial; border-color: initial; border-image: initial; font-family: inherit; font-style: inherit; margin-top: 0px; margin-right: 0px; margin-bottom: 1.7em; margin-left: 0px; outline-width: 0px; outline-style: initial; outline-color: initial; padding-top: 0px; padding-right: 0px; padding-bottom: 0px; padding-left: 0px; vertical-align: baseline; ">kelak di kemudian hari, Jawa tinggal separo, belanda tinggal dua, saudara kehilangan rasa rindunya, laki-laki meninggalkan sifat kelelakiannya, perempuan tidak punya rasa malu lagi, di mana-mana banyak ditemukan pemimpin palsu, kerjaannya tidak karuan, anak muda-mudi banyak yang menjadi pejabat</p><p style="border-top-width: 0px; border-right-width: 0px; border-bottom-width: 0px; border-left-width: 0px; border-style: initial; border-color: initial; border-image: initial; font-family: inherit; font-style: inherit; margin-top: 0px; margin-right: 0px; margin-bottom: 1.7em; margin-left: 0px; outline-width: 0px; outline-style: initial; outline-color: initial; padding-top: 0px; padding-right: 0px; padding-bottom: 0px; padding-left: 0px; vertical-align: baseline; "><br /></p><p style="border-top-width: 0px; border-right-width: 0px; border-bottom-width: 0px; border-left-width: 0px; border-style: initial; border-color: initial; border-image: initial; font-family: inherit; font-style: inherit; margin-top: 0px; margin-right: 0px; margin-bottom: 1.7em; margin-left: 0px; outline-width: 0px; outline-style: initial; outline-color: initial; padding-top: 0px; padding-right: 0px; padding-bottom: 0px; padding-left: 0px; vertical-align: baseline; ">b. <em style="border-top-width: 0px; border-right-width: 0px; border-bottom-width: 0px; border-left-width: 0px; border-style: initial; border-color: initial; border-image: initial; font-family: inherit; margin-top: 0px; margin-right: 0px; margin-bottom: 0px; margin-left: 0px; outline-width: 0px; outline-style: initial; outline-color: initial; padding-top: 0px; padding-right: 0px; padding-bottom: 0px; padding-left: 0px; vertical-align: baseline; ">Sajabane tanah Jawa ana perang gedhe, saenggon-enggon ana pailan, pageblug, rupa-rupa sangsarane, bebaya warna-warna, wong-wong padha mangan watu, mangan wedhi, omben-omben peresan blonthong, wong wadhon akeh kang kolu endhonge dhewe-incest english, amarga saka rusuhe wong lanang wadon akeh kang ketaman lelara bubrah paribasane jaman edan,</em></p><p style="border-top-width: 0px; border-right-width: 0px; border-bottom-width: 0px; border-left-width: 0px; border-style: initial; border-color: initial; border-image: initial; font-family: inherit; font-style: inherit; margin-top: 0px; margin-right: 0px; margin-bottom: 1.7em; margin-left: 0px; outline-width: 0px; outline-style: initial; outline-color: initial; padding-top: 0px; padding-right: 0px; padding-bottom: 0px; padding-left: 0px; vertical-align: baseline; "><span style="font-family: inherit; font-style: inherit; ">Di luar Jawa ada peperangan (konflik) besar, di mana-mana terjadi kejahatan dan pembunuhan, beraneka ragam kesengsaraan dan marabahaya, orang-orang pada makan batu, makan pasir, minum tirisan busuk, perempuan tega makan rahimnya sendiri, sebab saking rusuhnya laki-laki perempuan banyak terserang penyakit rusak, ibaratnya zaman gila, jika tidak ikut gila maka tidak akan kebagian, tetapi yang seperti itu orang tidak memiliki iman.</span></p><p style="border-top-width: 0px; border-right-width: 0px; border-bottom-width: 0px; border-left-width: 0px; border-style: initial; border-color: initial; border-image: initial; font-family: inherit; font-style: inherit; margin-top: 0px; margin-right: 0px; margin-bottom: 1.7em; margin-left: 0px; outline-width: 0px; outline-style: initial; outline-color: initial; padding-top: 0px; padding-right: 0px; padding-bottom: 0px; padding-left: 0px; vertical-align: baseline; ">c. <em style="border-top-width: 0px; border-right-width: 0px; border-bottom-width: 0px; border-left-width: 0px; border-style: initial; border-color: initial; border-image: initial; font-family: inherit; margin-top: 0px; margin-right: 0px; margin-bottom: 0px; margin-left: 0px; outline-width: 0px; outline-style: initial; outline-color: initial; padding-top: 0px; padding-right: 0px; padding-bottom: 0px; padding-left: 0px; vertical-align: baseline; ">Nanging piweling ingsun, diawas dieling, jejegna imanira, turuten gustinira ratu adil panetep panata gama. Golekana gegamane sing nganti ketemu, turuten dalane, ngetutburia saparane, lumebuwa oparibasaning wadya balane, ora suwe bakal katon tanda tandhane rawuhing ratunira ngagem kamulyan gedhe, rawuhe liar kilat kairingake bala “malekat” mayuta-yuta cacahe, ngadeg payunge kuning, tegese bang-bang wetan karepe, wus ndungkap paletheking papadhang.</em></p><p style="border-top-width: 0px; border-right-width: 0px; border-bottom-width: 0px; border-left-width: 0px; border-style: initial; border-color: initial; border-image: initial; font-family: inherit; font-style: inherit; margin-top: 0px; margin-right: 0px; margin-bottom: 1.7em; margin-left: 0px; outline-width: 0px; outline-style: initial; outline-color: initial; padding-top: 0px; padding-right: 0px; padding-bottom: 0px; padding-left: 0px; vertical-align: baseline; ">Tetapi pesanku, waspadalah dan ingatlah, tegakkan iman mu, jadilah pengikut Ratu Adil penegak kebenaran. Carilah ‘senjatanya’ (trisula wedha; tentang budi pekerti luhur) sampai ketemu, ikuti jalannya kemanapun perginya, jadilah, ibaratnya sebagai pasukannya Ratu Adil, tidak lama akan tampak tanda tanda datangnya ratumu yang mendapat kemuliaan agung, datangnya tiba-tiba secepat kilat, diiringi berjuta-juta “malaikat” Izrail (berjuta leluhur bumi nusantara), berdiri dengan payung kuning (kebenaran sejati), maknanya ‘bang-bang’ timur (gerakan dari wilayah timur nusantara-baladewa), maka terbitlah sinar yang terang.<br /><br />ARTINYA </p><p style="border-top-width: 0px; border-right-width: 0px; border-bottom-width: 0px; border-left-width: 0px; border-style: initial; border-color: initial; border-image: initial; font-family: inherit; font-style: inherit; margin-top: 0px; margin-right: 0px; margin-bottom: 1.7em; margin-left: 0px; outline-width: 0px; outline-style: initial; outline-color: initial; padding-top: 0px; padding-right: 0px; padding-bottom: 0px; padding-left: 0px; vertical-align: baseline; ">JAWATIMUR menjadi GEOPOLITIK NUSANTARA, siapa menguasai JAWATIMUR AKAN MENGUASAI NUSANTARA seperti dalam Teori Rimlan (Eropa Barat dan Asia TENggara )akan lebih besar pengaruhnya dalam pencaturan politik dunia . kedepan EROPA BARAT akan HaNCUR MAKA tinggal INDONESIA pusat GEOPolitik ASIA TANGGARA .<br /><br />TEori NUSANtara MEnjadi MErcusuar DUnia adalah benar menurut Prof.Nicholas John Spykman (1893 – 1943 Ahli kebijakan Luar Negeri USA, Brg siapa menguasai Rimland akan menguasai DUnia.ato Yg mendiami Rimland berhak menentukan Nasib <a href="http://www.facebook.com/dua.dunia2" style="border-top-width: 0px; border-right-width: 0px; border-bottom-width: 0px; border-left-width: 0px; border-style: initial; border-color: initial; border-image: initial; font-family: inherit; font-style: inherit; margin-top: 0px; margin-right: 0px; margin-bottom: 0px; margin-left: 0px; outline-width: 0px; outline-style: initial; outline-color: initial; padding-top: 0px; padding-right: 0px; padding-bottom: 0px; padding-left: 0px; vertical-align: baseline; color: rgb(51, 51, 51); ">Dunia</a></p><p style="border-top-width: 0px; border-right-width: 0px; border-bottom-width: 0px; border-left-width: 0px; border-style: initial; border-color: initial; border-image: initial; font-family: inherit; font-style: inherit; margin-top: 0px; margin-right: 0px; margin-bottom: 1.7em; margin-left: 0px; outline-width: 0px; outline-style: initial; outline-color: initial; padding-top: 0px; padding-right: 0px; padding-bottom: 0px; padding-left: 0px; vertical-align: baseline; ">selanjutnya :<a href="http://www.facebook.com/photo.php?fbid=373346482692632&set=oa.270862712984841&type=1" rel="nofollow" target="_blank" style="border-top-width: 0px; border-right-width: 0px; border-bottom-width: 0px; border-left-width: 0px; border-style: initial; border-color: initial; border-image: initial; font-family: inherit; font-style: inherit; margin-top: 0px; margin-right: 0px; margin-bottom: 0px; margin-left: 0px; outline-width: 0px; outline-style: initial; outline-color: initial; padding-top: 0px; padding-right: 0px; padding-bottom: 0px; padding-left: 0px; vertical-align: baseline; color: rgb(51, 51, 51); ">http://www.facebook.com/photo.php?fbid=373346482692632&set=oa.270862712984841&type=1</a></p></div></div></div></div><div style="border-top-width: 0px; border-right-width: 0px; border-bottom-width: 0px; border-left-width: 0px; border-style: initial; border-color: initial; border-image: initial; font-family: Georgia, 'Bitstream Charter', serif; margin-top: 0px; margin-right: 0px; margin-bottom: 0px; margin-left: 0px; outline-width: 0px; outline-style: initial; outline-color: initial; padding-top: 0px; padding-right: 0px; padding-bottom: 0px; padding-left: 0px; vertical-align: baseline; color: rgb(51, 51, 51); font-size: 14px; line-height: 27px; text-align: -webkit-auto; background-color: rgb(255, 255, 255); "><span style="font-family: inherit; font-style: inherit; ">By: </span><a id="js_0" href="http://www.facebook.com/profile.php?id=100000518491692" style="font-family: inherit; font-style: inherit; border-top-width: 0px; border-right-width: 0px; border-bottom-width: 0px; border-left-width: 0px; border-style: initial; border-color: initial; border-image: initial; margin-top: 0px; margin-right: 0px; margin-bottom: 0px; margin-left: 0px; outline-width: 0px; outline-style: initial; outline-color: initial; padding-top: 0px; padding-right: 0px; padding-bottom: 0px; padding-left: 0px; vertical-align: baseline; color: rgb(51, 51, 51); ">Panji Trisula</a></div>Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-3864427549630996967.post-4127681038258345162012-02-24T22:51:00.000+07:002012-04-29T01:45:25.857+07:00Lalat sebagai antibiotik murah..<div class="uiHeader" style="color: rgb(51, 51, 51); font-family: 'lucida grande', tahoma, verdana, arial, sans-serif; font-size: 11px; line-height: 14px; background-color: rgb(255, 255, 255); "><div class="clearfix" style="zoom: 1; "><div class="mts uiHeaderSubTitle lfloat fsm fwn fcg" style="float: left; margin-top: 5px; color: gray; "><span class="fsm fwn fcg">By <a href="https://www.facebook.com/profile.php?id=1146128783" style="cursor: pointer; color: rgb(59, 89, 152); text-decoration: none; ">Fajriantara Baskara</a> in <a href="https://www.facebook.com/groups/atlantisindonesia/" data-hovercard="/ajax/hovercard/group.php?id=133676386682283" style="cursor: pointer; color: rgb(59, 89, 152); text-decoration: none; ">ATLANTIS INDONESIA (AI)</a></span> · </div></div></div><div class="mtl fbDocument" style="margin-top: 20px; color: rgb(51, 51, 51); font-family: 'lucida grande', tahoma, verdana, arial, sans-serif; font-size: 11px; line-height: 14px; background-color: rgb(255, 255, 255); "><p style="margin-top: 0px; margin-right: 0px; margin-bottom: 0px; margin-left: 0px; line-height: 16px; white-space: pre-wrap; padding-top: 0px; padding-right: 0px; padding-bottom: 0px; padding-left: 0px; "> Di indonesia sekarang orang miskin di larang sakit, biaya dokter dan rumah sakit yang mahal menyebabkan masyarakat miskin lebih sering harus menerima nasib begitu saja ketika mereka mengalami gangguan kesehatan.. walau begitu Tuhan maha adil, banyak sumber obat2an yang sebenarnya tersebar dan bisa didapatkan dengan murah bahkan gratis, salah satunya lalat yang merupakan salah satu sumber antibiotik alami..</p><p style="margin-top: 0px; margin-right: 0px; margin-bottom: 0px; margin-left: 0px; line-height: 16px; white-space: pre-wrap; padding-top: 0px; padding-right: 0px; padding-bottom: 0px; padding-left: 0px; "><img src="https://fbcdn-photos-a.akamaihd.net/hphotos-ak-ash4/430367_2843076673143_1146128783_32334027_48948749_a.jpg" fbid="2843076673143" hmac="ATpzg9x5Rf5ljZ2A" style="border-top-width: 0px; border-right-width: 0px; border-bottom-width: 0px; border-left-width: 0px; border-style: initial; border-color: initial; border-image: initial; "> walaupun lalat adalah hewan penuh kuman namun sangat ampuh dalam mengobati berbagai penyakit terutama yang disebabkan oleh virus dan bakteri dan ini merupakan antibiotik tanpa efek samping...</p><p style="margin-top: 0px; margin-right: 0px; margin-bottom: 0px; margin-left: 0px; line-height: 16px; white-space: pre-wrap; padding-top: 0px; padding-right: 0px; padding-bottom: 0px; padding-left: 0px; ">Dalam penelitian yang telah dilakukan oleh team Departemen Mikrobiologi Medis Fakultas Sains, Universitas Qoshim, Arab Saudi</p><p style="margin-top: 0px; margin-right: 0px; margin-bottom: 0px; margin-left: 0px; line-height: 16px; white-space: pre-wrap; padding-top: 0px; padding-right: 0px; padding-bottom: 0px; padding-left: 0px; ">menunjukkan bahwa di dalam lalat terdapat Actinomycetes yang dapat berpotensi sebagai antibiotik terhadap bekteri yang juga terdapat pada lalat tersebut. Berikut ini adalah sebuah penelitian yang dilakukan oleh Tim Departemen Mikrobiologi Medis, Fakultas Sains, Universitas Qâshim, Kerajaan Arab Saudi tentang analisa mikrobiologi tentang sayap lalat.</p><p style="margin-top: 0px; margin-right: 0px; margin-bottom: 0px; margin-left: 0px; line-height: 16px; white-space: pre-wrap; padding-top: 0px; padding-right: 0px; padding-bottom: 0px; padding-left: 0px; ">Metode yang mereka gunakan cukup sederhana, yaitu mengkultivasi (menumbuhkan) air steril yang telah dicelupkan lalat ke media Agar [media yang berasal dari musilaginosa kering yang diekstrak dari ganggang mereh, yang mencair pada suhu 100oC dan memadat pada suhu 40oC yang tidak dapat dicerna oleh mikroba, kemudian mengidentifikasi mikroba yang tumbuh. Lalat yang digunakan ada beberapa spesies, dan sample yang digunakan untuk tiap spesies terdiri dari dua sample, yaitu (1) sample air steril dimana lalat dimasukkan sedemikian rupa sehingga hanya pada bagian sayap lalat saja, dan (2) sample air steril yang dimasukkan lalat yang dicelup seluruh tubuhnya. Semua ini dilakukan secara aseptis (bebas mikroba) di ruangan khusus, untuk menghindarkan terjadinya kontaminasi luar yang akan membuat hasil penelitian menjadi bias. Setelah itu, sample air tadi dikultivasi ke media Agar dan diinkubasi selama beberapa hari sehingga kultur (biakan) mikroba tumbuh dan tampak secara jelas. Hasil kultur mikroba tersebut diidentifikasi untuk mengetahui jenis mikroba tersebut. Berikut ini adalah hasilnya<br /></p><p style="margin-top: 0px; margin-right: 0px; margin-bottom: 0px; margin-left: 0px; line-height: 16px; white-space: pre-wrap; padding-top: 0px; padding-right: 0px; padding-bottom: 0px; padding-left: 0px; "> </p><p style="margin-top: 0px; margin-right: 0px; margin-bottom: 0px; margin-left: 0px; line-height: 16px; white-space: pre-wrap; padding-top: 0px; padding-right: 0px; padding-bottom: 0px; padding-left: 0px; ">Cawan Petri 1 : sampel kultur air yang diambil dari sebuah tabung yang</p><p style="margin-top: 0px; margin-right: 0px; margin-bottom: 0px; margin-left: 0px; line-height: 16px; white-space: pre-wrap; padding-top: 0px; padding-right: 0px; padding-bottom: 0px; padding-left: 0px; ">berisi air steril yang dicelupkan lalat secara sempurna (seluruh tubuhnya</p><p style="margin-top: 0px; margin-right: 0px; margin-bottom: 0px; margin-left: 0px; line-height: 16px; white-space: pre-wrap; padding-top: 0px; padding-right: 0px; padding-bottom: 0px; padding-left: 0px; ">terbenam). Cawan Petri 2 : sampel kultur air yang diambil dari sebuah tabung yang berisi air steril yang dijatuhkan seekor lalat ke dalamnya tanpa membenamkannya.</p><p style="margin-top: 0px; margin-right: 0px; margin-bottom: 0px; margin-left: 0px; line-height: 16px; white-space: pre-wrap; padding-top: 0px; padding-right: 0px; padding-bottom: 0px; padding-left: 0px; ">Hasil :</p><p style="margin-top: 0px; margin-right: 0px; margin-bottom: 0px; margin-left: 0px; line-height: 16px; white-space: pre-wrap; padding-top: 0px; padding-right: 0px; padding-bottom: 0px; padding-left: 0px; ">Pada cawan petri 2, setelah diidentifikasi ternyata media ditumbuhi oleh koloni bakteri patogen tipe E. Coli, yang merupakan penyebab berbagai macam penyakit. Adapun pada cawan 1, pada awal mulanya tampak tumbuh koloni kecil tipe E. Coli, namun pertumbuhannya terhambat oleh mikororganisme yang setelah diidentifikasi merupakan bakteri Actinomyces yang dapat memproduksi antibiotik. Bakteri ini biasanya menghasilkan antibiotik yang dapat diekstrak, yaitu actinomycetin dan actinomycin yang berfungsi melisiskan bakteri dan bersifat antibakteri dan antifungi.</p><p style="margin-top: 0px; margin-right: 0px; margin-bottom: 0px; margin-left: 0px; line-height: 16px; white-space: pre-wrap; padding-top: 0px; padding-right: 0px; padding-bottom: 0px; padding-left: 0px; ">Bila anda ingin mencobanya lalat sebagai anti biotik caranya pun sangat mudah:</p><p style="margin-top: 0px; margin-right: 0px; margin-bottom: 0px; margin-left: 0px; line-height: 16px; white-space: pre-wrap; padding-top: 0px; padding-right: 0px; padding-bottom: 0px; padding-left: 0px; "> -untuk lalat yang biasa dirumah-rumah dengan ukuran sedang tangkap lalat 8 ekor dan telan langsung hidup-hidup 8 ekor tersebut,menelanya boleh satu-satu.</p><p style="margin-top: 0px; margin-right: 0px; margin-bottom: 0px; margin-left: 0px; line-height: 16px; white-space: pre-wrap; padding-top: 0px; padding-right: 0px; padding-bottom: 0px; padding-left: 0px; "> -untuk lalat hijau yang cukup besar cukup 6 ekor.</p><p style="margin-top: 0px; margin-right: 0px; margin-bottom: 0px; margin-left: 0px; line-height: 16px; white-space: pre-wrap; padding-top: 0px; padding-right: 0px; padding-bottom: 0px; padding-left: 0px; ">Minumnya sehari 2 kali cukup dan ingat harus ditelan dalam keadaan hidup</p><p style="margin-top: 0px; margin-right: 0px; margin-bottom: 0px; margin-left: 0px; line-height: 16px; white-space: pre-wrap; padding-top: 0px; padding-right: 0px; padding-bottom: 0px; padding-left: 0px; ">Mau coba??</p><p style="margin-top: 0px; margin-right: 0px; margin-bottom: 0px; margin-left: 0px; line-height: 16px; white-space: pre-wrap; padding-top: 0px; padding-right: 0px; padding-bottom: 0px; padding-left: 0px; ">(dari berbagai sumber)</p></div>Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-3864427549630996967.post-23680897580010286902012-02-24T15:56:00.000+07:002012-04-29T01:45:34.067+07:00Your true friend & your enemy..'One who reveals your faults to you like a mirror is your true friend,<br />and one who flatters you and covers up your faults is your enemy.'<br />Imam Ali bin Abi Talib (a.s)Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-3864427549630996967.post-50193231700586289802012-02-24T13:06:00.001+07:002012-02-24T13:13:53.671+07:00Uga Wangsit Siliwangi<h3 style="background-image: none; background-attachment: initial; background-origin: initial; background-clip: initial; background-color: rgb(255, 255, 255); margin-top: 0px; margin-right: 0px; margin-bottom: 0.3em; margin-left: 0px; overflow-x: hidden; overflow-y: hidden; padding-top: 0.5em; padding-bottom: 0.17em; border-bottom-width: initial; border-bottom-style: none; border-bottom-color: initial; width: auto; font-size: 17px; font-family: sans-serif; line-height: 19px; text-align: -webkit-auto; "><span class="mw-headline" id="Carita_Pantung_Ngahiangna_Pajajaran">Carita Pantung Ngahiangna Pajajaran</span></h3><p style="margin-top: 0.4em; margin-right: 0px; margin-bottom: 0.5em; margin-left: 0px; line-height: 19px; font-family: sans-serif; font-size: 13px; text-align: -webkit-auto; background-color: rgb(255, 255, 255); "><i>Pun, sapun kula jurungkeun</i><br /><i>Mukakeun turub mandepun</i><br /><i>Nyampeur nu dihandeuleumkeun</i><br /><i>Teundeun poho nu baréto</i><br /><i>Nu mangkuk di saung butut</i><br /><i>Ukireun dina lalangit</i><br /><i>Tataheun di jero iga!</i></p><h3 style="background-image: none; background-attachment: initial; background-origin: initial; background-clip: initial; background-color: rgb(255, 255, 255); margin-top: 0px; margin-right: 0px; margin-bottom: 0.3em; margin-left: 0px; overflow-x: hidden; overflow-y: hidden; padding-top: 0.5em; padding-bottom: 0.17em; border-bottom-width: initial; border-bottom-style: none; border-bottom-color: initial; width: auto; font-size: 17px; font-family: sans-serif; line-height: 19px; text-align: -webkit-auto; "><span class="editsection" style="float: right; margin-left: 5px; font-size: 13px; font-weight: normal; ">[<a href="http://wikisource.org/w/index.php?title=Uga_Wangsit_Siliwangi&action=edit&section=2" title="Edit section: UGA WANGSIT SILIWANGI" style="text-decoration: none; color: rgb(11, 0, 128); background-image: none; background-attachment: initial; background-origin: initial; background-clip: initial; background-color: initial; background-position: initial initial; background-repeat: initial initial; ">edit</a>]</span><span class="mw-headline" id="UGA_WANGSIT_SILIWANGI">UGA WANGSIT SILIWANGI</span></h3><p style="margin-top: 0.4em; margin-right: 0px; margin-bottom: 0.5em; margin-left: 0px; line-height: 19px; font-family: sans-serif; font-size: 13px; text-align: -webkit-auto; background-color: rgb(255, 255, 255); ">Saur Prabu Siliwangi ka balad Pajajaran anu milu mundur dina sateuacana ngahiang: Lalakon urang ngan nepi ka poé ieu, najan dia kabéhan ka ngaing pada satia! Tapi ngaing henteu meunang mawa dia pipilueun, ngilu hirup jadi balangsak, ngilu rudin bari lapar. Dia mudu marilih, pikeun hirup ka hareupna, supaya engké jagana, jembar senang sugih mukti, bisa ngadegkeun deui Pajajaran! Lain Pajajaran nu kiwari, tapi Pajajaran anu anyar, nu ngadegna digeuingkeun ku obah jaman! Pilih! ngaing moal ngahalang-halang. Sabab pikeun ngaing, hanteu pantes jadi Raja, anu somah sakabéhna, lapar baé jeung balangsak.</p><p style="margin-top: 0.4em; margin-right: 0px; margin-bottom: 0.5em; margin-left: 0px; line-height: 19px; font-family: sans-serif; font-size: 13px; text-align: -webkit-auto; background-color: rgb(255, 255, 255); ">Daréngékeun! Nu dék tetep ngilu jeung ngaing, geura misah ka beulah kidul! Anu hayang balik deui ka dayeuh nu ditinggalkeun, geura misah ka beulah kalér! Anu dék kumawula ka nu keur jaya, geura misah ka beulah wétan! Anu moal milu ka saha-saha, geura misah ka beulah kulon!</p><p style="margin-top: 0.4em; margin-right: 0px; margin-bottom: 0.5em; margin-left: 0px; line-height: 19px; font-family: sans-serif; font-size: 13px; text-align: -webkit-auto; background-color: rgb(255, 255, 255); ">Daréngékeun! Dia nu di beulah wétan, masing nyaraho: Kajayaan milu jeung dia! Nya turunan dia nu engkéna bakal maréntah ka dulur jeung ka batur. Tapi masing nyaraho, arinyana bakal kamalinaan. Engkéna bakal aya babalesna. Jig geura narindak!</p><p style="margin-top: 0.4em; margin-right: 0px; margin-bottom: 0.5em; margin-left: 0px; line-height: 19px; font-family: sans-serif; font-size: 13px; text-align: -webkit-auto; background-color: rgb(255, 255, 255); ">Dia nu di beulah kulon! Papay ku dia lacak Ki Santang! Sabab engkéna, turunan dia jadi panggeuing ka dulur jeung ka batur. Ka batur urut salembur, ka dulur anu nyorang saayunan ka sakabéh nu rancagé di haténa. Engké jaga, mun tengah peuting, ti gunung Halimun kadéngé sora tutunggulan, tah éta tandana; saturunan dia disambat ku nu dék kawin di Lebak Cawéné. Ulah sina talangké, sabab talaga bakal bedah! Jig geura narindak! Tapi ulah ngalieuk ka tukang!</p><p style="margin-top: 0.4em; margin-right: 0px; margin-bottom: 0.5em; margin-left: 0px; line-height: 19px; font-family: sans-serif; font-size: 13px; text-align: -webkit-auto; background-color: rgb(255, 255, 255); ">Dia nu marisah ka beulah kalér, daréngékeun! Dayeuh ku dia moal kasampak. Nu ka sampak ngan ukur tegal baladaheun. Turunan dia, lolobana bakal jadi somah. Mun aya nu jadi pangkat, tapi moal boga kakawasaan. Arinyana engké jaga, bakal ka seundeuhan batur. Loba batur ti nu anggang, tapi batur anu nyusahkeun. Sing waspada!</p><p style="margin-top: 0.4em; margin-right: 0px; margin-bottom: 0.5em; margin-left: 0px; line-height: 19px; font-family: sans-serif; font-size: 13px; text-align: -webkit-auto; background-color: rgb(255, 255, 255); ">Sakabéh turunan dia ku ngaing bakal dilanglang. Tapi, ngan di waktu anu perelu. Ngaing bakal datang deui, nulungan nu barutuh, mantuan anu sarusah, tapi ngan nu hadé laku-lampahna. Mun ngaing datang moal kadeuleu; mun ngaing nyarita moal kadéngé. Mémang ngaing bakal datang. Tapi ngan ka nu rancagé haténa, ka nu weruh di semu anu saéstu, anu ngarti kana wangi anu sajati jeung nu surti lantip pikirna, nu hadé laku lampahna. Mun ngaing datang; teu ngarupa teu nyawara, tapi méré céré ku wawangi. Ti mimiti poé ieu, Pajajaran leungit ti alam hirup. Leungit dayeuhna, leungit nagarana. Pajajaran moal ninggalkeun tapak, jaba ti ngaran pikeun nu mapay. Sabab bukti anu kari, bakal réa nu malungkir! Tapi engké jaga bakal aya nu nyoba-nyoba, supaya anu laleungit kapanggih deui. Nya bisa, ngan mapayna kudu maké amparan. Tapi anu marapayna loba nu arieu-aing pang pinterna. Mudu arédan heula.</p><p style="margin-top: 0.4em; margin-right: 0px; margin-bottom: 0.5em; margin-left: 0px; line-height: 19px; font-family: sans-serif; font-size: 13px; text-align: -webkit-auto; background-color: rgb(255, 255, 255); ">Engké bakal réa nu kapanggih, sabagian-sabagian. Sabab kaburu dilarang ku nu disebut Raja Panyelang! Aya nu wani ngoréhan terus terus, teu ngahiding ka panglarang; ngoréhan bari ngalawan, ngalawan sabari seuri. Nyaéta budak angon; imahna di birit leuwi, pantona batu satangtungeun, kahieuman ku handeuleum, karimbunan ku hanjuang. Ari ngangonna? Lain kebo lain embé, lain méong lain banténg, tapi kalakay jeung tutunggul. Inyana jongjon ngorehan, ngumpulkeun anu kapanggih. Sabagian disumputkeun, sabab acan wayah ngalalakonkeun. Engke mun geus wayah jeung mangsana, baris loba nu kabuka jeung raréang ménta dilalakonkeun. Tapi, mudu ngalaman loba lalakon, anggeus nyorang: undur jaman datang jaman, saban jaman mawa lalakon. Lilana saban jaman, sarua jeung waktuna nyukma, ngusumah jeung nitis, laju nitis dipinda sukma.</p><p style="margin-top: 0.4em; margin-right: 0px; margin-bottom: 0.5em; margin-left: 0px; line-height: 19px; font-family: sans-serif; font-size: 13px; text-align: -webkit-auto; background-color: rgb(255, 255, 255); ">Daréngékeun! Nu kiwari ngamusuhan urang, jaradi rajana ngan bakal nepi mangsa: tanah bugel sisi Cibantaeun dijieun kandang kebo dongkol. Tah di dinya, sanagara bakal jadi sampalan, sampalan kebo barulé, nu diangon ku jalma jangkung nu tutunjuk di alun-alun. Ti harita, raja-raja dibelenggu. Kebo bulé nyekel bubuntut, turunan urang narik waluku, ngan narikna henteu karasa, sabab murah jaman seubeuh hakan.</p><p style="margin-top: 0.4em; margin-right: 0px; margin-bottom: 0.5em; margin-left: 0px; line-height: 19px; font-family: sans-serif; font-size: 13px; text-align: -webkit-auto; background-color: rgb(255, 255, 255); ">Ti dinya, waluku ditumpakan kunyuk; laju turunan urang aya nu lilir, tapi lilirna cara nu kara hudang tina ngimpi. Ti nu laleungit, tambah loba nu manggihna. Tapi loba nu pahili, aya kabawa nu lain mudu diala! Turunan urang loba nu hanteu engeuh, yén jaman ganti lalakon ! Ti dinya gehger sanagara. Panto nutup di buburak ku nu ngaranteur pamuka jalan; tapi jalan nu pasingsal!</p><p style="margin-top: 0.4em; margin-right: 0px; margin-bottom: 0.5em; margin-left: 0px; line-height: 19px; font-family: sans-serif; font-size: 13px; text-align: -webkit-auto; background-color: rgb(255, 255, 255); ">Nu tutunjuk nyumput jauh; alun-alun jadi suwung, kebo bulé kalalabur; laju sampalan nu diranjah monyét! Turunan urang ngareunah seuri, tapi seuri teu anggeus, sabab kaburu: warung béak ku monyét, sawah béak ku monyét, leuit béak ku monyét, kebon béak ku monyét, sawah béak ku monyét, cawéné rareuneuh ku monyét. Sagala-gala diranjah ku monyét. Turunan urang sieun ku nu niru-niru monyét. Panarat dicekel ku monyet bari diuk dina bubuntut. Walukuna ditarik ku turunan urang keneh. Loba nu paraeh kalaparan. ti dinya, turunan urang ngarep-ngarep pelak jagong, sabari nyanyahoanan maresék caturangga. Hanteu arengeuh, yén jaman geus ganti deui lalakon.</p><p style="margin-top: 0.4em; margin-right: 0px; margin-bottom: 0.5em; margin-left: 0px; line-height: 19px; font-family: sans-serif; font-size: 13px; text-align: -webkit-auto; background-color: rgb(255, 255, 255); ">Laju hawar-hawar, ti tungtung sagara kalér ngaguruh ngagulugur, galudra megarkeun endog. Génjlong saamparan jagat! Ari di urang ? Ramé ku nu mangpring. Pangpring sabuluh-buluh gading. Monyét ngumpul ting rumpuyuk. Laju ngamuk turunan urang; ngamukna teu jeung aturan. loba nu paraéh teu boga dosa. Puguh musuh, dijieun batur; puguh batur disebut musuh. Ngadak-ngadak loba nu pangkat nu maréntah cara nu édan, nu bingung tambah baringung; barudak satepak jaradi bapa. nu ngaramuk tambah rosa; ngamukna teu ngilik bulu. Nu barodas dibuburak, nu harideung disieuh-sieuh. Mani sahéng buana urang, sabab nu ngaramuk, henteu beda tina tawon, dipaléngpéng keuna sayangna. Sanusa dijieun jagal. Tapi, kaburu aya nu nyapih; nu nyapihna urang sabrang.</p><p style="margin-top: 0.4em; margin-right: 0px; margin-bottom: 0.5em; margin-left: 0px; line-height: 19px; font-family: sans-serif; font-size: 13px; text-align: -webkit-auto; background-color: rgb(255, 255, 255); ">Laju ngadeg deui raja, asalna jalma biasa. Tapi mémang titisan raja. Titisan raja baheula jeung biangna hiji putri pulo Dewata. da puguh titisan raja; raja anyar hésé apes ku rogahala! Ti harita, ganti deui jaman. Ganti jaman ganti lakon! Iraha? Hanteu lila, anggeus témbong bulan ti beurang, disusul kaliwatan ku béntang caang ngagenclang. Di urut nagara urang, ngadeg deui karajaan. Karajaan di jeroeun karajaan jeung rajana lain teureuh Pajajaran.</p><p style="margin-top: 0.4em; margin-right: 0px; margin-bottom: 0.5em; margin-left: 0px; line-height: 19px; font-family: sans-serif; font-size: 13px; text-align: -webkit-auto; background-color: rgb(255, 255, 255); ">Laju aya deui raja, tapi raja, raja buta nu ngadegkeun lawang teu beunang dibuka, nangtungkeun panto teu beunang ditutup; nyieun pancuran di tengah jalan, miara heulang dina caringin, da raja buta! Lain buta duruwiksa, tapi buta henteu neuleu, buaya eujeung ajag, ucing garong eujeung monyét ngarowotan somah nu susah. Sakalina aya nu wani ngageuing; nu diporog mah lain satona, tapi jelema anu ngélingan. Mingkin hareup mingkin hareup, loba buta nu baruta, naritah deui nyembah berhala. Laju bubuntut salah nu ngatur, panarat pabeulit dina cacadan; da nu ngawalukuna lain jalma tukang tani. Nya karuhan: taraté hépé sawaréh, kembang kapas hapa buahna; buah paré loba nu teu asup kana aseupan............................. Da bonganan, nu ngebonna tukang barohong; nu tanina ngan wungkul jangji; nu palinter loba teuing, ngan pinterna kabalinger.</p><p style="margin-top: 0.4em; margin-right: 0px; margin-bottom: 0.5em; margin-left: 0px; line-height: 19px; font-family: sans-serif; font-size: 13px; text-align: -webkit-auto; background-color: rgb(255, 255, 255); ">Ti dinya datang budak janggotan. Datangna sajamang hideung bari nyorén kanéron butut, ngageuingkeun nu keur sasar, ngélingan nu keur paroho. Tapi henteu diwararo! Da pinterna kabalinger, hayang meunang sorangan. Arinyana teu areungeuh, langit anggeus semu beureum, haseup ngebul tina pirunan. Boro-boro dék ngawaro, malah budak nu janggotan, ku arinyana ditéwak diasupkeun ka pangbérokan. Laju arinyana ngawut-ngawut dapur batur, majarkeun néangan musuh; padahal arinyana nyiar-nyiar pimusuheun.</p><p style="margin-top: 0.4em; margin-right: 0px; margin-bottom: 0.5em; margin-left: 0px; line-height: 19px; font-family: sans-serif; font-size: 13px; text-align: -webkit-auto; background-color: rgb(255, 255, 255); ">Sing waspada! Sabab engké arinyana, bakal nyaram Pajajaran didongéngkeun. Sabab sarieuneun kanyahoan, saenyana arinyana anu jadi gara-gara sagala jadi dangdarat. Buta-buta nu baruta; mingkin hareup mingkin bedegong, ngaleuwihan kebo bulé. Arinyana teu nyaraho, jaman manusa dikawasaan ku sato!</p><p style="margin-top: 0.4em; margin-right: 0px; margin-bottom: 0.5em; margin-left: 0px; line-height: 19px; font-family: sans-serif; font-size: 13px; text-align: -webkit-auto; background-color: rgb(255, 255, 255); ">Jayana buta-buta, hanteu pati lila; tapi, bongan kacarida teuing nyangsara ka somah anu pada ngarep-ngarep caringin reuntas di alun-alun. Buta bakal jaradi wadal, wadal pamolahna sorangan. Iraha mangsana? Engké, mun geus témbong budak angon! Ti dinya loba nu ribut, ti dapur laju salembur, ti lembur jadi sanagara! Nu barodo jaradi gélo marantuan nu garelut, dikokolotan ku budak buncireung! Matakna garelut? Marebutkeun warisan. Nu hawek hayang loba; nu boga hak marénta bagianana. Ngan nu aréling caricing. Arinyana mah ngalalajoan. Tapi kabarérang.</p><p style="margin-top: 0.4em; margin-right: 0px; margin-bottom: 0.5em; margin-left: 0px; line-height: 19px; font-family: sans-serif; font-size: 13px; text-align: -webkit-auto; background-color: rgb(255, 255, 255); ">Nu garelut laju rareureuh; laju kakara arengeuh; kabéh gé taya nu meunang bagian. Sabab warisan sakabéh béak, béakna ku nu nyarekel gadéan. Buta-buta laju nyarusup, nu garelut jadi kareueung, sarieuneun ditempuhkeun leungitna nagara. Laju naréangan budak angon, nu saungna di birit leuwi nu pantona batu satangtung, nu dihateup ku handeuleum ditihangan ku hanjuang. Naréanganana budak tumbal. sejana dék marénta tumbal. Tapi, budak angon enggeus euweuh, geus narindak babarengan jeung budak anu janggotan; geus mariang pindah ngababakan, parindah ka Lebak Cawéné!</p><p style="margin-top: 0.4em; margin-right: 0px; margin-bottom: 0.5em; margin-left: 0px; line-height: 19px; font-family: sans-serif; font-size: 13px; text-align: -webkit-auto; background-color: rgb(255, 255, 255); ">Nu kasampak ngan kari gagak, keur ngelak dina tutunggul. Daréngékeun! Jaman bakal ganti deui. tapi engké, lamun Gunung Gedé anggeus bitu, disusul ku tujuh gunung. Génjlong deui sajajagat. Urang Sunda disarambat; urang Sunda ngahampura. Hadé deui sakabéhanana. Sanagara sahiji deui. Nusa Jaya, jaya deui; sabab ngadeg ratu adil; ratu adil nu sajati.</p><p style="margin-top: 0.4em; margin-right: 0px; margin-bottom: 0.5em; margin-left: 0px; line-height: 19px; font-family: sans-serif; font-size: 13px; text-align: -webkit-auto; background-color: rgb(255, 255, 255); ">Tapi ratu saha? Ti mana asalna éta ratu? Engké ogé dia nyaraho. Ayeuna mah, siar ku dia éta budak angon!</p><p style="margin-top: 0.4em; margin-right: 0px; margin-bottom: 0.5em; margin-left: 0px; line-height: 19px; font-family: sans-serif; text-align: -webkit-auto; background-color: rgb(255, 255, 255); "><span >Jig geura narindak! Tapi, ulah ngalieuk ka tukang!</span><br /><br /><span >Sumber: </span><a href="http://wikisource.org/wiki/Uga_Wangsit_Siliwangi" style="font-family: Georgia, serif; font-size: 100%; line-height: normal; text-align: left; ">http://wikisource.org/wiki/Uga_Wangsit_Siliwangi</a><br /><br /><span >====================</span><br /><br /></p><p style="line-height: 22px; font-family: Georgia, 'Times New Roman', Times, serif; text-align: left; background-color: rgb(242, 226, 193); "><em>Terjemahan bebas<br /><span >Uga Wangsit Siliwangi.</span></em></p><p style="line-height: 22px; font-family: Georgia, 'Times New Roman', Times, serif; text-align: left; background-color: rgb(242, 226, 193); font-size: medium; ">Prabu Siliwangi berpesan pada warga Pajajaran yang ikut mundur pada waktu beliau sebelum menghilang :<br /><em>“Perjalanan kita hanya sampai disini hari ini, walaupun kalian semua setia padaku! Tapi aku tidak boleh membawa kalian dalam masalah ini, membuat kalian susah, ikut merasakan miskin dan lapar. Kalian boleh memilih untuk hidup kedepan nanti, agar besok lusa, kalian hidup senang kaya raya dan bisa mendirikan lagi Pajajaran! Bukan Pajajaran saat ini tapi Pajajaran yang baru yang berdiri oleh perjalanan waktu! Pilih! aku tidak akan melarang, sebab untukku, tidak pantas jadi raja yang rakyatnya lapar dan miskin.”</em></p><p style="line-height: 22px; font-family: Georgia, 'Times New Roman', Times, serif; text-align: left; background-color: rgb(242, 226, 193); font-size: medium; ">Dengarkan! Yang ingin tetap ikut denganku, cepat memisahkan diri ke selatan! Yang ingin kembali lagi ke kota yang ditinggalkan, cepat memisahkan diri ke utara! Yang ingin berbakti kepada raja yang sedang berkuasa, cepat memisahkan diri ke timur! Yang tidak ingin ikut siapa-siapa, cepat memisahkan diri ke barat!</p><p style="line-height: 22px; font-family: Georgia, 'Times New Roman', Times, serif; text-align: left; background-color: rgb(242, 226, 193); font-size: medium; ">Dengarkan! Kalian yang di timur harus tahu: Kekuasaan akan turut dengan kalian! dan keturunan kalian nanti yang akan memerintah saudara kalian dan orang lain. Tapi kalian harus ingat, nanti mereka akan memerintah dengan semena-mena. Akan ada pembalasan untuk semua itu. Silahkan pergi!</p><p style="line-height: 22px; font-family: Georgia, 'Times New Roman', Times, serif; text-align: left; background-color: rgb(242, 226, 193); font-size: medium; ">Kalian yang di sebelah barat! Carilah oleh kalian Ki Santang! Sebab nanti, keturunan kalian yang akan mengingatkan saudara kalian dan orang lain. Ke saudara sedaerah, ke saudara yang datang sependirian dan semua yang baik hatinya. Suatu saat nanti, apabila tengah malam, dari gunung Halimun terdengar suara minta tolong, nah itu adalah tandanya. Semua keturunan kalian dipanggil oleh yang mau menikah di Lebak Cawéné. Jangan sampai berlebihan, sebab nanti telaga akan banjir! Silahkan pergi! Ingat! Jangan menoleh kebelakang!</p><p style="line-height: 22px; font-family: Georgia, 'Times New Roman', Times, serif; text-align: left; background-color: rgb(242, 226, 193); font-size: medium; ">Kalian yang di sebelah utara! Dengarkan! Kota takkan pernah kalian datangi, yang kalian temui hanya padang yang perlu diolah. Keturunan kalian, kebanyakan akan menjadi rakyat biasa. Adapun yang menjadi penguasa tetap tidak mempunyai kekuasaan. Suatu hari nanti akan kedatangan tamu, banyak tamu dari jauh, tapi tamu yang menyusahkan. Waspadalah!</p><p style="line-height: 22px; font-family: Georgia, 'Times New Roman', Times, serif; text-align: left; background-color: rgb(242, 226, 193); font-size: medium; ">Semua keturunan kalian akan aku kunjungi, tapi hanya pada waktu tertentu dan saat diperlukan. Aku akan datang lagi, menolong yang perlu, membantu yang susah, tapi hanya mereka yang bagus perangainya. Apabila aku datang takkan terlihat; apabila aku berbicara takkan terdengar. Memang aku akan datang tapi hanya untuk mereka yang baik hatinya, mereka yang mengerti dan satu tujuan, yang mengerti tentang harum sejati juga mempunyai jalan pikiran yang lurus dan bagus tingkah lakunya. Ketika aku datang, tidak berupa dan bersuara tapi memberi ciri dengan wewangian. Semenjak hari ini, Pajajaran hilang dari alam nyata. Hilang kotanya, hilang negaranya. Pajajaran tidak akan meninggalkan jejak, selain nama untuk mereka yang berusaha menelusuri. Sebab bukti yang ada akan banyak yang menolak! Tapi suatu saat akan ada yang mencoba, supaya yang hilang bisa diteemukan kembali. Bisa saja, hanya menelusurinya harus memakai dasar. Tapi yang menelusurinya banyak yang sok pintar dan sombong. dan bahkan berlebihan kalau bicara.</p><p style="line-height: 22px; font-family: Georgia, 'Times New Roman', Times, serif; text-align: left; background-color: rgb(242, 226, 193); font-size: medium; ">Suatu saat nanti akan banyak hal yang ditemui, sebagian-sebagian. Sebab terlanjur dilarang oleh Pemimpin Pengganti! Ada yang berani menelusuri terus menerus, tidak mengindahkan larangan, mencari sambil melawan, melawan sambil tertawa. Dialah Anak Gembala. Rumahnya di belakang sungai, pintunya setinggi batu, tertutupi pohon handeuleum dan hanjuang. Apa yang dia gembalakan? Bukan kerbau bukan domba, bukan pula harimau ataupun banteng. Tetapi ranting daun kering dan sisa potongan pohon. Dia terus mencari, mengumpulkan semua yang dia temui. Tapi akan menemui banyak sejarah/kejadian, selesai jaman yang satu datang lagi satu jaman yang jadi sejarah/kejadian baru, setiap jaman membuat sejarah. setiap waktu akan berulang itu dan itu lagi.</p><p style="line-height: 22px; font-family: Georgia, 'Times New Roman', Times, serif; text-align: left; background-color: rgb(242, 226, 193); font-size: medium; ">Dengarkan! yang saat ini memusuhi kita, akan berkuasa hanya untuk sementara waktu. Tanahnya kering padahal di pinggir sungai Cibantaeun dijadikan kandang kerbau kosong. Nah di situlah, sebuah nagara akan pecah, pecah oleh kerbau bule, yang digembalakan oleh orang yang tinggi dan memerintah di pusat kota. semenjak itu, raja-raja dibelenggu. Kerbau bule memegang kendali, dan keturunan kita hanya jadi orang suruhan. Tapi kendali itu tak terasa sebab semuanya serba dipenuhi dan murah serta banyak pilihan.</p><p style="line-height: 22px; font-family: Georgia, 'Times New Roman', Times, serif; text-align: left; background-color: rgb(242, 226, 193); font-size: medium; ">Semenjak itu, pekerjaan dikuasai monyet. Suatu saat nanti keturunan kita akan ada yang sadar, tapi sadar seperti terbangun dari mimpi. Dari yang hilang dulu semakin banyak yang terbongkar. Tapi banyak yang tertukar sejarahnya, banyak yang dicuri bahkan dijual! Keturunan kita banyak yang tidak tahu, bahwa jaman sudah berganti! Pada saat itu geger di seluruh negara. Pintu dihancurkan oleh mereka para pemimpin, tapi pemimpin yang salah arah!</p><p style="line-height: 22px; font-family: Georgia, 'Times New Roman', Times, serif; text-align: left; background-color: rgb(242, 226, 193); font-size: medium; ">Yang memerintah bersembunyi, pusat kota kosong, kerbau bule kabur. Negara pecahan diserbu monyet! Keturunan kita enak tertawa, tapi tertawa yang terpotong, sebab ternyata, pasar habis oleh penyakit, sawah habis oleh penyakit, tempat padi habis oleh penyakit, kebun habis oleh penyakit, perempuan hamil oleh penyakit. Semuanya diserbu oleh penyakit. Keturunan kita takut oleh segala yang berbau penyakit. Semua alat digunakan untuk menyembuhkan penyakit sebab sudah semakin parah. Yang mengerjakannya masih bangsa sendiri. Banyak yang mati kelaparan. Semenjak itu keturunan kita banyak yang berharap bisa bercocok tanam sambil sok tahu membuka lahan. mereka tidak sadar bahwa jaman sudah berganti cerita lagi.</p><p style="line-height: 22px; font-family: Georgia, 'Times New Roman', Times, serif; text-align: left; background-color: rgb(242, 226, 193); font-size: medium; ">Lalu sayup-sayup dari ujung laut utara terdengar gemuruh, burung menetaskan telur. Riuh seluruh bumi! Sementara di sini? Ramai oleh perang, saling menindas antar sesama. Penyakit bermunculan di sana-sini. Lalu keturunan kita mengamuk. Mengamuk tanpa aturan. Banyak yang mati tanpa dosa, jelas-jelas musuh dijadikan teman, yang jelas-jelas teman dijadikan musuh. Mendadak banyak pemimpin dengan caranya sendiri. Yang bingung semakin bingung. Banyak anak kecil sudah menjadi bapa. Yang mengamuk tambah berkuasa, mengamuk tanpa pandang bulu. Yang Putih dihancurkan, yang Hitam diusir. Kepulauan ini semakin kacau, sebab banyak yang mengamuk, tidak beda dengan tawon, hanya karena dirusak sarangnya. seluruh nusa dihancurkan dan dikejar. Tetapi…ada yang menghentikan, yang menghentikan adalah orang sebrang.</p><p style="line-height: 22px; font-family: Georgia, 'Times New Roman', Times, serif; text-align: left; background-color: rgb(242, 226, 193); font-size: medium; ">Lalu berdiri lagi penguasa yang berasal dari orang biasa. Tapi memang keturunan penguasa dahulu kala dan ibunya adalah seorang putri Pulau Dewata. Karena jelas keturunan penguasa, penguasa baru susah dianiaya! Semenjak itu berganti lagi jaman. Ganti jaman ganti cerita! Kapan? Tidak lama, setelah bulan muncul di siang hari, disusul oleh lewatnya komet yang terang benderang. Di bekas negara kita, berdiri lagi sebuah negara. Negara di dalam negara dan pemimpinnya bukan keturunan Pajajaran.</p><p style="line-height: 22px; font-family: Georgia, 'Times New Roman', Times, serif; text-align: left; background-color: rgb(242, 226, 193); font-size: medium; ">Lalu akan ada penguasa, tapi penguasa yang mendirikan benteng yang tidak boleh dibuka, yang mendirikan pintu yang tidak boleh ditutup, membuat pancuran ditengah jalan, memelihara elang dipohon beringin. Memang penguasa buta! Bukan buta pemaksa, tetapi buta tidak melihat, segala penyakit dan penderitaan, penjahat juga pencuri menggerogoti rakyat yang sudah susah. Sekalinya ada yang berani mengingatkan, yang diburu bukanlah penderitaan itu semua tetapi orang yang mengingatkannya. Semakin maju semakin banyak penguasa yang buta tuli. memerintah sambil menyembah berhala. Lalu anak-anak muda salah pergaulan, aturan hanya menjadi bahan omongan, karena yang membuatnya bukan orang yang mengerti aturan itu sendiri. Wajar saja bila kolam semuanya mengering, pertanian semuanya puso, bulir padi banyak yang diselewengkan, sebab yang berjanjinya banyak tukang bohong, semua diberangus janji-janji belaka, terlalu banyak orang pintar, tapi pintar kebelinger.</p><p style="line-height: 22px; font-family: Georgia, 'Times New Roman', Times, serif; text-align: left; background-color: rgb(242, 226, 193); font-size: medium; ">Pada saat itu datang pemuda berjanggut, datangnya memakai baju serba hitam sambil menyanding sarung tua. Membangunkan semua yang salah arah, mengingatkan pada yang lupa, tapi tidak dianggap. Karena pintar kebelinger, maunya menang sendiri. Mereka tidak sadar, langit sudah memerah, asap mengepul dari perapian. Alih-alih dianggap, pemuda berjanggut ditangkap dimasukan kepenjara. Lalu mereka mengacak-ngacak tanah orang lain, beralasan mencari musuh tapi sebenarnya mereka sengaja membuat permusuhan.</p><p style="line-height: 22px; font-family: Georgia, 'Times New Roman', Times, serif; text-align: left; background-color: rgb(242, 226, 193); font-size: medium; ">Waspadalah! sebab mereka nanti akan melarang untuk menceritakan Pajajaran. Sebab takut ketahuan, bahwa mereka yang jadi gara-gara selama ini. Penguasa yang buta, semakin hari semakin berkuasa melebihi kerbau bule, mereka tidak sadar jaman manusia sudah dikuasai oleh kelakuan hewan.<br />Kekuasaan penguasa buta tidak berlangsung lama, tapi karena sudah kelewatan menyengsarakan rakyat yang sudah berharap agar ada mukjizat datang untuk mereka. Penguasa itu akan menjadi tumbal, tumbal untuk perbuatannya sendiri, kapan waktunya? Nanti, saat munculnya anak gembala! di situ akan banyak huru-hara, yang bermula di satu daerah semakin lama semakin besar meluas di seluruh negara. yang tidak tahu menjadi gila dan ikut-ikutan menyerobot dan bertengkar. Dipimpin oleh pemuda gendut! Sebabnya bertengkar? Memperebutkan tanah. Yang sudah punya ingin lebih, yang berhak meminta bagiannya. Hanya yang sadar pada diam, mereka hanya menonton tapi tetap terbawa-bawa.</p><p style="line-height: 22px; font-family: Georgia, 'Times New Roman', Times, serif; text-align: left; background-color: rgb(242, 226, 193); font-size: medium; ">Yang bertengkar lalu terdiam dan sadar ternyata mereka memperebutkan pepesan kosong, sebab tanah sudah habis oleh mereka yang punya uang. Para penguasa lalu menyusup, yang bertengkar ketakutan, ketakutan kehilangan negara, lalu mereka mencari anak gembala, yang rumahnya di ujung sungai yang pintunya setinggi batu, yang rimbun oleh pohon handeuleum dan hanjuang. Semua mencari tumbal, tapi pemuda gembala sudah tidak ada, sudah pergi bersama pemuda berjanggut, pergi membuka lahan baru di Lebak Cawéné!</p><p style="line-height: 22px; font-family: Georgia, 'Times New Roman', Times, serif; text-align: left; background-color: rgb(242, 226, 193); font-size: medium; ">Yang ditemui hanya gagak yang berkoar di dahan mati. Dengarkan! jaman akan berganti lagi, tapi nanti, Setelah Gunung Gede meletus, disusul oleh tujuh gunung. Ribut lagi seluruh bumi. Orang sunda dipanggil-panggil, orang sunda memaafkan. Baik lagi semuanya. Negara bersatu kembali. Nusa jaya lagi, sebab berdiri ratu adil, ratu adil yang sejati.</p><p style="line-height: 22px; font-family: Georgia, 'Times New Roman', Times, serif; text-align: left; background-color: rgb(242, 226, 193); font-size: medium; ">Tapi ratu siapa? darimana asalnya sang ratu? Nanti juga kalian akan tahu. Sekarang, cari oleh kalian pemuda gembala.</p><p style="line-height: 22px; font-family: Georgia, 'Times New Roman', Times, serif; text-align: left; background-color: rgb(242, 226, 193); font-size: medium; ">Silahkan pergi, ingat jangan menoleh kebelakang!<br /><br />sumber: <a href="http://nurahmad.wordpress.com/wasiat-nusantara/uga-wangsit-siliwangi/" style="background-color: rgb(255, 255, 255); font-family: sans-serif; line-height: 19px; text-align: -webkit-auto; ">http://nurahmad.wordpress.com/wasiat-nusantara/uga-wangsit-siliwangi/</a><span style="background-color: rgb(255, 255, 255); font-family: sans-serif; line-height: 19px; text-align: -webkit-auto; "></span></p><br /><br /><p></p>Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-3864427549630996967.post-22227397317290983282012-01-12T16:06:00.003+07:002012-01-12T16:13:23.401+07:00Islam Dalam Pandangan Kaum Rejeksionis<span>sumber:</span> <a href="http://islamlib.com/id/komentar/islam-dalam-pandangan-kaum-rejeksionis"><span>http://islamlib.com/id/komentar/islam-dalam-pandangan-kaum-rejeksionis</span></a><br /><br /><h5 class="author" style="font-size: 14px; margin-top: 0.3em; margin-right: 0px; margin-bottom: 1em; margin-left: 0px; padding-top: 0px; padding-right: 0px; padding-bottom: 0px; padding-left: 0px; text-align: center; font-family: Georgia, 'Times New Roman', Times, serif; font-weight: normal; color: rgb(51, 51, 51); ">Oleh Sumanto Al Qurtuby*</h5><div><br /></div><h5 class="author" style="font-size: 14px; margin-top: 0.3em; margin-right: 0px; margin-bottom: 1em; margin-left: 0px; padding-top: 0px; padding-right: 0px; padding-bottom: 0px; padding-left: 0px; text-align: center; font-family: Georgia, 'Times New Roman', Times, serif; font-weight: normal; color: rgb(51, 51, 51); "><span style="line-height: 1.5em; background-color: rgb(239, 239, 239); font-weight: bold; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px; text-align: left; "><span><span>“Kritik saya kepada kelompok “rejeksionis” ini selain alasan “standar ganda” tadi juga karena </span></span></span><span style="background-color: rgb(239, 239, 239); font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px; font-weight: bold; line-height: 1.5em; text-align: left; ">watak mereka yang suka "menggeneralisir" wawasan keislaman. </span></h5><h5 class="author" style="font-size: 14px; margin-top: 0.3em; margin-right: 0px; margin-bottom: 1em; margin-left: 0px; padding-top: 0px; padding-right: 0px; padding-bottom: 0px; padding-left: 0px; text-align: center; font-family: Georgia, 'Times New Roman', Times, serif; font-weight: normal; color: rgb(51, 51, 51); "><span style="background-color: rgb(239, 239, 239); font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px; font-weight: bold; line-height: 1.5em; text-align: left; ">Pandangan “Aristotelian” yang membelah dunia menjadi dua kategori: baik dan buruk, benar dan salah, dst sudah sangat kedaluwarsa terutama sejak ditemukan teori “fuzzy logic” (“logika kabur”) oleh fisikawan Iran, Luthfi Zadeh. </span></h5><h5 class="author" style="font-size: 14px; margin-top: 0.3em; margin-right: 0px; margin-bottom: 1em; margin-left: 0px; padding-top: 0px; padding-right: 0px; padding-bottom: 0px; padding-left: 0px; text-align: center; font-family: Georgia, 'Times New Roman', Times, serif; font-weight: normal; color: rgb(51, 51, 51); "><span style="background-color: rgb(239, 239, 239); font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px; font-weight: bold; line-height: 1.5em; text-align: left; ">Dalam kerangka teori “fuzzy logic” ini segala sesuatu harus dilihat secara </span><span style="background-color: rgb(239, 239, 239); font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px; font-weight: bold; line-height: 1.5em; text-align: left; ">jernih, teliti, komprehensif, dan akurat dengan pertimbangan yang matang dan mendalam. Sebuah objek tidak bisa dilihat hanya dari satu sisi, satu perspektif, dan satu sudut pandang melainkan harus dari berbagai dimensi sehingga menghasilkan kesimpulan yang akurat tidak bias, komprehensif tidak parsial. </span></h5><h5 class="author" style="font-size: 14px; margin-top: 0.3em; margin-right: 0px; margin-bottom: 1em; margin-left: 0px; padding-top: 0px; padding-right: 0px; padding-bottom: 0px; padding-left: 0px; text-align: center; font-family: Georgia, 'Times New Roman', Times, serif; font-weight: normal; color: rgb(51, 51, 51); "><span style="background-color: rgb(239, 239, 239); font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px; font-weight: bold; line-height: 1.5em; text-align: left; ">Pandangan kelompok “rejeksionis” yang berbau Aristotelian ini seperti ungkapan tradisional kita tentang “orang buta yang menilai gajah”. Penilaian mereka juga tidak akurat karena mereka “dibutakan” oleh “spirit kebencian” yang melandasi pemikiran mereka.”</span></h5><div class="article_content" style="margin-top: 0.5em; line-height: 1.5em; font-family: Verdana, Arial, Helvetica, sans-serif; font-size: 11px; "><p style="color: rgb(51, 51, 51); font-size: 1em; margin-top: 0.5em; margin-right: 0px; margin-bottom: 1em; margin-left: 0px; padding-top: 0px; padding-right: 0px; padding-bottom: 0px; padding-left: 0px; line-height: 1.5em; "><br /><br />Islam, agama yang agung ini, selalu dilihat dan diinterpretasikan secara berlainan oleh berbagai aliran pemikiran dan kelompok keagamaan. Pandangan keislaman kaum liberal tentu berbeda dengan kelompok konsevatif-fundamentalis. Kaum radikal agama memiliki tafsir keislaman sendiri yang tentu saja akan berbeda dengan wacana keagamaan yang dikembangkan kelompok moderat-progresif misalnya, demikian seterusnya.<br /><br />Dalam tulisan ini, saya ingin mengemukakan pandangan keislaman yang dilontarkan oleh orang atau kelompok apa yang saya sebut sebagai “kaum rejeksionis.” Sebagian dari kelompok ini telah membentuk sebuah wadah, organisasi atau jaringan global maya (misalnya, “faith freedom,” freeman, dlsb) tetapi sebagian yang lain bergerak secara individu dan independen sebagai “pemikir bebas” (free thinkers). Yang dimaksud “kaum rejeksionis” disini mengacu pada kelompok yang menolak total dimensi positif Islam. Mereka berpandangan Islam tidak lebih dari “agama penjajah dan biadab” yang menebarkan kebencian dan mengajarkan perilaku barbarism, terrorism, intolerance, dll.</p><p style="color: rgb(51, 51, 51); font-size: 1em; margin-top: 0.5em; margin-right: 0px; margin-bottom: 1em; margin-left: 0px; padding-top: 0px; padding-right: 0px; padding-bottom: 0px; padding-left: 0px; line-height: 1.5em; ">Nabi Muhammad SAW, dalam pandangan kelompok ini digambarkan sebagai pemimpin bengal dan penakluk ambisius yang mengaku-aku sebagai nabi yang mendapat mandat Tuhan untuk memperdayai suku-suku Arab supaya takluk di bawah otoritas politik Suku Quraisy. Nabi Muhammad, lagi menurut mereka, adalah penjahat kemanusiaan yang membunuh ratusan Yahudi Bani Quraizha di Madinah, menghabisi orang-orang Kristen dan pengikut agama dan tradisi lain; sementara Al-Qur’an bukanlah wahyu Tuhan yang selama ini diyakini umat Islam melainkan mereka anggap sebagai “dokumen sekuler” yang merangkum ajaran-ajaran Bible, Injil, dan tradisi Arab lain, dan perangkum dan arsiteknya tidak lain dan tidak bukan adalah Muhammad sendiri.</p><p style="color: rgb(51, 51, 51); font-size: 1em; margin-top: 0.5em; margin-right: 0px; margin-bottom: 1em; margin-left: 0px; padding-top: 0px; padding-right: 0px; padding-bottom: 0px; padding-left: 0px; line-height: 1.5em; "><br />***</p><p style="color: rgb(51, 51, 51); font-size: 1em; margin-top: 0.5em; margin-right: 0px; margin-bottom: 1em; margin-left: 0px; padding-top: 0px; padding-right: 0px; padding-bottom: 0px; padding-left: 0px; line-height: 1.5em; ">Ada banyak kelompok yang saya sebut sebagai “kaum rejeksionis” ini, baik non-Muslim maupun mantan Muslim. Akan tetapi karena keterbatasan ruang, saya hanya mengemukakan pemikiran sejumlah nama saja. Misalnya Anwar Shaikh, seorang bekas Muslim kelahiran Gujarat (1928) yang sejak 1956 tinggal di Britain karena diancam hukuman bunuh di negeri asalnya, Pakistan. Dengan meminjam ide Nietzsche tentang “Will to Power”, Anwar Shaikh yang dibesarkan dalam keluarga terdidik dan agamis ini menganggap Islam adalah produk kejeniusan Muhammad yang dengan lihai memanipulasi dan mengeksploitasi gagasan kuno kenabian Timur Tengah demi mengejar ambisi politiknya dan sukunya (baca, Quraisy) (lihat selanjutnya di <a href="http://freeman.org/" style="color: rgb(189, 0, 29); text-decoration: none; ">http://freeman.org</a>).</p><p style="color: rgb(51, 51, 51); font-size: 1em; margin-top: 0.5em; margin-right: 0px; margin-bottom: 1em; margin-left: 0px; padding-top: 0px; padding-right: 0px; padding-bottom: 0px; padding-left: 0px; line-height: 1.5em; "><b><i>Anwar Shaikh</i></b> ini adalah penulis buku-buku miring tentang Islam, antara lain, Faith and Deception (1996); Islam: The Arab Imperialism (1998); dan Islam, Sex, and Violence (1999). Semua karya-karya Shaikh yang masa kecilnya bernama Muhammad Anwar ini sangat keras mengkritik Nabi Muhammad, Al-Qur’an, Hadis, dan doktrin-doktrin Islam secara umum. Buku Faith and Deception misalnya berisi tentang kritik Shaikh terhadap Al-Qur’an yang ia anggap penuh dengan inkonsistensi gagasan. Karena ketidakkonsistenan antara satu ayat dengan lainnya ini, Shaikh mengklaim bahwa Al-Qur’an bukanlah “produk ilahi” (baca, wahyu Tuhan) melainkan “akal-akalan Nabi Muhammad.”</p><p style="color: rgb(51, 51, 51); font-size: 1em; margin-top: 0.5em; margin-right: 0px; margin-bottom: 1em; margin-left: 0px; padding-top: 0px; padding-right: 0px; padding-bottom: 0px; padding-left: 0px; line-height: 1.5em; ">Sementara itu buku Islam: The Arab Imperialism mengulas tentang sejarah politik-kekuasaan Nabi Muhammad, dan dengan demikian sejarah politik keislaman. Dalam buku ini Shaikh mengklaim bahwa Nabi Muhammad telah menjadikan Islam sebagai kendaraan politiknya untuk menguasai kawasan Arab dan dunia. Nabi Muhammad digambarkan sebagai sosok yang cerdas tapi rakus dan haus kekuasaan. Untuk dapat menguasai dunia, kata Shaikh, Nabi Muhammad telah melakukan sejumlah langkah-langkah politik dan budaya yang bertumpu pada “prinsip pecah-belah dan jajahlah” (the principle of divide and rule) laiknya kaum kolonial.</p><p style="color: rgb(51, 51, 51); font-size: 1em; margin-top: 0.5em; margin-right: 0px; margin-bottom: 1em; margin-left: 0px; padding-top: 0px; padding-right: 0px; padding-bottom: 0px; padding-left: 0px; line-height: 1.5em; ">Langkah politik pertama yang ditempuh Muhammad adalah menguasai Arab yang menurutnya hanyalah “sasaran antara” atau jembatan untuk menguasai dunia, baik secara politik maupun kebudayaan. Untuk bisa mengusasi kawasan Arab, maka Nabi Muhammad membuat sejumlah “aturan wajib” antara lain Islam itu bertumpu pada Al-Qur’an sementara kitab ini menggunakan bahasa Arab yang tidak dimengerti oleh suku-bangsa lain, Allah diklaim berbahasa Arab (dengan demikian Allah adalah sosok yang “pro-Arab”), para pemimpin Islam dan rezim Muslim harus dari Suku Quraisy, yaitu sukunya Nabi Muhammad, begitu seterusnya. Untuk meyakinkan bahwa masyarakat non-Arab mengakui bangsa Arab sebagai “guru intelektual dan spiritual” mereka, maka ia membuat Mekah sebagai pusat kesucian Islam. Di Mekah inilah dibangun ka’bah yang tidak hanya simbol kesakralan umat Islam tetapi juga sebagai kiblat kaum Muslim di seluruh penjuru dunia. Semua itu oleh Shaikh dianggap sebagai salah satu bentuk kerakusan dan kesombongan Nabi Muhammad karena ia telah berusaha menyamakan statusnya dengan Allah. “I have no doubt the Prophet (Muhammad) wanted to raise himself to the same status as Allah,” tuding Shaikh. </p><p style="color: rgb(51, 51, 51); font-size: 1em; margin-top: 0.5em; margin-right: 0px; margin-bottom: 1em; margin-left: 0px; padding-top: 0px; padding-right: 0px; padding-bottom: 0px; padding-left: 0px; line-height: 1.5em; ">Nama lain yang tidak kalah garangnya dalam mengkritik Islam, Nabi Muhammad, dan Al-Qur’an adalah<br /><br /><b><i>Ibnu Waraq.</i></b> Lahir di Rajkot, India, pada tahun 1946 kemudian hijrah ke Pakistan, Ibnu Waraq adalah nama samaran yang secara tradisional diadopsi dari para dissident authors (“para penulis pembangkang”) dalam sejarah Islam. Dia belajar di University of Edinburgh di bawah otoritas intelektual Montgomery Watt. Ibnu Warraq telah menulis dan mengedit sejumlah buku—yang semuanya “menghabisi” Islam, Muhammad dan Al-Qur’an, antara lain, Why I am not a Muslim (1995), Quest for the Historical Muhammad (2000), Origins of the Koran: Classic Essays on Islam’s Holy Book (1998), dan Leaving Islam: Apostates Speak Out (2003). Dalam salah satu tulisannya Ibnu Warraq mendefinisikan Islam sebagai “a totalitarian ideology that aims to control the religious, social, and political life of mankind in all aspects” (Spencer 2005: 13).</p><p style="color: rgb(51, 51, 51); font-size: 1em; margin-top: 0.5em; margin-right: 0px; margin-bottom: 1em; margin-left: 0px; padding-top: 0px; padding-right: 0px; padding-bottom: 0px; padding-left: 0px; line-height: 1.5em; "><br />***</p><p style="color: rgb(51, 51, 51); font-size: 1em; margin-top: 0.5em; margin-right: 0px; margin-bottom: 1em; margin-left: 0px; padding-top: 0px; padding-right: 0px; padding-bottom: 0px; padding-left: 0px; line-height: 1.5em; ">Ibnu Warraq dan Anwar Shaikh hanyalah contoh kecil saja dari “kaum rejeksionis” ini. Selain mereka, ada banyak pendukung pandangan-pandangan miring tentang Nabi Muhammad, Al-Qur’an, dan Islam, baik dari kalangan orientalis maupun bekas Muslim. Di antara mereka terdapat sejumlah nama populer seperti Robert Spencer, Daniel Pipes, Ali Sina, Abul Kasem, Faisal Muhammad, Husain Ahmed, Syed K. Mirza, Taner Edis, Muhammad Bin Abdulla, Samia Labidi, Irfan Khawaja, Denis Giron, William Muir, Ignaz Goldziher, Arthur Jeffery, John Wansbrough, Margoliouth, Bat Ye’or, dan masih banyak lagi.</p><p style="color: rgb(51, 51, 51); font-size: 1em; margin-top: 0.5em; margin-right: 0px; margin-bottom: 1em; margin-left: 0px; padding-top: 0px; padding-right: 0px; padding-bottom: 0px; padding-left: 0px; line-height: 1.5em; ">Ada banyak alasan, motivasi, dan tendensi mengapa mereka menyerang Islam demikian keras: dari alasan-alasan yang bersifat akademik-ilmiah (scholarly) sampai “black-campaign” untuk menghancurkan citra umat Islam di mata publik internasional. Ada yang menulis karena dilatari spirit kesarjanaan dan intelektualitas untuk menyelidiki lebih jauh tentang Islam. Tetapi ada pula yang menulis karena didasari pada “spirit kebencian” terhadap Islam yang muncul baik karena faktor “sentimen keagamaan” maupun hasil dari pengalaman traumatik penulis setelah menyaksikan perilaku “barbarian” para tentara Islam di sejumlah negara. Apa yang dilakukan oleh Robert Spencer atau Daniel Pipes atau kaum agitator dan propagandis semisal Jerry Falwell, Billy Graham, Pat Robertson, dll, adalah potret dari kelompok rejeksionis yang menolak Islam karena lebih banyak didasari pada faktor “sentimen keagamaan” sebagaimana “diamanatkan” kitab suci mereka. Alasan maraknya pengeboman dan terorisme modern yang “dibiangkeroki” Osama Ben Laden hanyalah “embel-embel,” komplemen, dan pembenar belaka dari diktum kitab suci mereka. Hal ini berbeda dengan Ibnu Warraq, Ali Sina, atau Anwar Shaikh yang menolak Islam karena pengalaman horror mereka menyaksikan perilaku bengis kelompok Muslim radikal. Pengalaman traumatik mereka itu kemudian ditumpahkan dalam berbagai tulisan dan buku, antara lain, Leaving Islam: Apostates Speak Out yang diedit Ibnu Warraq.</p><p style="color: rgb(51, 51, 51); font-size: 1em; margin-top: 0.5em; margin-right: 0px; margin-bottom: 1em; margin-left: 0px; padding-top: 0px; padding-right: 0px; padding-bottom: 0px; padding-left: 0px; line-height: 1.5em; "><br />***</p><p style="color: rgb(51, 51, 51); font-size: 1em; margin-top: 0.5em; margin-right: 0px; margin-bottom: 1em; margin-left: 0px; padding-top: 0px; padding-right: 0px; padding-bottom: 0px; padding-left: 0px; line-height: 1.5em; ">Dalam beberapa hal kritik kelompok rejeksionis benar adanya. Banyak orang-orang Islam yang masuk “perangkap” elit-elit Muslim (baik elit agama maupun elit politik) dan selanjutnya seperti kerbau yang dicocok hidungnya, mereka mau mengorbankan diri sebagai “martir” dengan menjadi pengebom bunuh diri dan bersedia membunuh siapa saja yang dianggap sebagai “musuh-musuh Islam” demi membela apa yang mereka klaim sebagai “kedaulatan Islam”. Karena itu saya bisa “memahami” sikap kelompok “rejeksionis” tadi kenapa begitu emosional terhadap Islam. Sekali lagi kata “Islam” disini tidak mengacu pada pengertian spesifik, misalnya, “Islam yang tampil dalam wajah kaum militan-fundamentalis,” melainkan Islam dalam pengertian semuanya: pengikutnya, ajarannya, kitab sucinya, peradabannya, dlsb.</p><p style="color: rgb(51, 51, 51); font-size: 1em; margin-top: 0.5em; margin-right: 0px; margin-bottom: 1em; margin-left: 0px; padding-top: 0px; padding-right: 0px; padding-bottom: 0px; padding-left: 0px; line-height: 1.5em; ">Tetapi justru lantaran watak mereka yang “hantam kromo” inilah yang membuat saya tidak menyetujui sepenuhnya dengan pandangan-pandangan kaum rejeksionis ini. Benar bahwa ada sejarah hitam yang tampil dalam sejarah umat Islam sejak era Nabi Muhammad hingga dewasa ini tetapi juga harap diingat ada banyak peristiwa positif dalam panggung sejarah peradaban Islam. Dengan kata lain, selain sejarah kebiadaban juga ada sejarah keberadaban dalam panggung keislaman baik klasik, medieval, maupun kontemporer. Memang benar ada teks-teks keislaman baik dalam Al-Qur’an, Hadis, dan sumber-sumber keislaman lain yang memuat wawasan intoleran, kekerasan, ketidakadilan, bias gender, dll akan tetapi juga harap dicatat ada banyak teks-teks keislaman yang berisi spirit dan etos kebebasan, demokrasi, pluralism, feminisme, dan dimensi kemanusiaan lain yang sangat berguna untuk merekonstruksi masa depan peradaban dunia yang lebih manusiawi. </p><p style="color: rgb(51, 51, 51); font-size: 1em; margin-top: 0.5em; margin-right: 0px; margin-bottom: 1em; margin-left: 0px; padding-top: 0px; padding-right: 0px; padding-bottom: 0px; padding-left: 0px; line-height: 1.5em; ">Saya juga bisa “mengerti” kritik tajam yang dilontarkan kaum orientalis-rejeksionis dan saya berterima kasih atas segala kritik mereka tetapi pandangan mereka yang “standar ganda” membuat saya kurang simpatik terhadap mereka. Dalam Inside Islam: A Guide for Catholics, Robert Spencer misalnya menganggap Islam sebagai “backward and savage religion” tidak layak untuk kaum Katolik yang berbasis ajaran cinta-kasih. Dia lupa abad pertengahan, rezim Katolik di Eropa membunuh jutaan orang-orang Protestan yang mereka anggap sebagai pembangkang, inkarnasi setan, murtad, anti-Kristus, dlsb—sebuah peristiwa historis yang menyebabkan jutaan orang-orang Protestan hengkang dari Eropa untuk mencari suaka baru yang aman untuk mempraktekkan ajaran baru mereka. Amerika Serikat menjadi salah satu tempat asylum yang favorit, maka tidak heran jika Protestan menjadi agama mayoritas di AS. Contoh lain adalah Francesco Gabrieli dalam masterwork-nya Muhammad and the Conquests of Islam. Mengomentari peristiwa eksekusi Muhammad atas kaum Yahudi Bani Quraizha, dia mengatakan bahwa peristiwa itu bertentangan dengan wawasan dan spirit kekristenan yang menjunjung perdamaian global. Dia lupa bahwa Kristen juga pernah mengalami sejarah gelap terutama sejak Augustine memproklamirkan Kristen sebagai agama resmi Romawi. Sejak itu atas nama penegakan “Salib Kristus” mereka menaklukkan negara demi negara dengan korban jutaan jiwa.</p><p style="color: rgb(51, 51, 51); font-size: 1em; margin-top: 0.5em; margin-right: 0px; margin-bottom: 1em; margin-left: 0px; padding-top: 0px; padding-right: 0px; padding-bottom: 0px; padding-left: 0px; line-height: 1.5em; ">Jadi kritik saya kepada kelompok “rejeksionis” ini selain alasan “standar ganda” tadi juga karena watak mereka yang suka menggeneralisir wawasan keislaman. Pandangan “Aristotelian” yang membelah dunia menjadi dua kategori: baik dan buruk, benar dan salah, dst sudah sangat kedaluwarsa terutama sejak ditemukan teori “fuzzy logic” (“logika kabur”) oleh fisikawan Iran, Luthfi Zadeh. Dalam kerangka teori “fuzzy logic” ini segala sesuatu harus dilihat secara jernih, teliti, komprehensif, dan akurat dengan pertimbangan yang matang dan mendalam. Sebuah objek tidak bisa dilihat hanya dari satu sisi, satu perspektif, dan satu sudut pandang melainkan harus dari berbagai dimensi sehingga menghasilkan kesimpulan yang akurat tidak bias, komprehensif tidak parsial. Pandangan kelompok “rejeksionis” yang berbau Aristotelian ini seperti ungkapan tradisional kita tentang “orang buta yang menilai gajah”. Penilaian mereka juga tidak akurat karena mereka “dibutakan” oleh “spirit kebencian” yang melandasi pemikiran mereka.</p><p style="color: rgb(51, 51, 51); font-size: 1em; margin-top: 0.5em; margin-right: 0px; margin-bottom: 1em; margin-left: 0px; padding-top: 0px; padding-right: 0px; padding-bottom: 0px; padding-left: 0px; line-height: 1.5em; ">Hal lain yang membuat saya kurang apresiatif terhadap kelompok “rejeksionis” terutama dari grup bekas Muslim di atas adalah watak serta tindakan provokasi dan agitasi mereka terhadap Islam dan mengajak kaum Muslim agar meninggalkan ajarannya. Ini bisa dilihat dari tulisan-tulisan mereka yang tersebar di berbagai website (misalnya <a href="http://freeman.org/" style="color: rgb(189, 0, 29); text-decoration: none; ">http://freeman.org</a>, <a href="http://www.secularislam.org/" style="color: rgb(189, 0, 29); text-decoration: none; ">http://www.secularislam.org</a>), atau aktivitas lembaga yang mereka dirikan seperti Faith Freedom Foundation yang didirikan Ali Sina atau Institute for the Secularization of Islamic Society yang diprakarsai Ibnu Warraq (presiden lembaga ini HA Muhammad, seorang aktivis HAM berdarah Amerika-Pakistan, sementara vice presiden dipegang bekas Muslim keturunan Kanada-Bangladesh, Hasan Mahmud). Usaha mereka meng-“getuk-tular”-kan pengalaman sejarah traumatik mereka adalah sah-sah saja akan tetapi jika upaya itu kemudian diiringi tindakan “pengomporan” maka itu tidak bisa dibenarkan.</p><p style="color: rgb(51, 51, 51); font-size: 1em; margin-top: 0.5em; margin-right: 0px; margin-bottom: 1em; margin-left: 0px; padding-top: 0px; padding-right: 0px; padding-bottom: 0px; padding-left: 0px; line-height: 1.5em; ">Harap diingat tidak semua umat Islam memiliki pengalaman sejarah teologis-keislaman yang sama dengan mereka maka jangan paksakan pengalaman keagamaan pribadi kita kepada orang lain yang sama sekali berbeda. Dengan rumusan lain, setiap individu memiliki pengalaman “proses teologi” yang berlainan. Ide “process theology” ini dikembangkan oleh teolog-filsuf Charles Hartshorne, John B. Cobb dan David Ray Griffin yang merupakan bentuk pengembangan lebih lanjut dari “process philosophy” yang digagas seorang ahli matematika kelahiran Inggris Alfred North Whitehead (d. 1947).</p><p style="color: rgb(51, 51, 51); font-size: 1em; margin-top: 0.5em; margin-right: 0px; margin-bottom: 1em; margin-left: 0px; padding-top: 0px; padding-right: 0px; padding-bottom: 0px; padding-left: 0px; line-height: 1.5em; ">Disinilah mengapa saya selalu menentang setiap upaya paksa misionarisme atau proselytizing baik dalam bentuk “islamisasi,” “kristenisasi,” “hinduisasi” dlsb. Pengalaman teologis yang kita alami adalah menjadi urusan pribadi kita kepada Tuhan penguasa jagat ini, bukan kaum pendeta, pastor, atau ulama. []</p><p style="color: rgb(51, 51, 51); font-size: 1em; margin-top: 0.5em; margin-right: 0px; margin-bottom: 1em; margin-left: 0px; padding-top: 0px; padding-right: 0px; padding-bottom: 0px; padding-left: 0px; line-height: 1.5em; "><br />*PhD Candidate Departemen Antropologi, Boston University, Amerika Serikat</p></div>Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-3864427549630996967.post-5577817255573496532012-01-08T23:48:00.001+07:002013-07-09T21:51:32.250+07:00THE FORM OF ISLAMIC GOVERNMENTTHE FORM OF ISLAMIC GOVERNMENT<br />
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source: http://imam-khomeini.com/ShowItem.aspx?id=12001&lang=en<br />
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<span style="color: red;">ISLAMIC GOVERNMENT</span> does not correspond to any of the existing forms of government. For example, it is not a tyranny, where the head of state can deal arbitrarily with the property and lives of the people, making use of them as he wills, putting to death anyone he wishes, and enriching anyone he wishes by granting landed estates and distributing the property and holdings of the people. The Most Noble Messenger (s), the Commander of the Faithful (‘a), and the other caliphs did not have such powers. <span style="color: red;">Islamic government is neither tyrannical nor absolute, but constitutional.</span><br />
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It is not constitutional in the current sense of the word, i.e., based on the approval of laws in accordance with the opinion of the majority.<br />
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It is constitutional in the sense that the rulers are subject to a certain set of conditions in governing and administering the country, conditions that are set forth in the Noble Qur’an and the Sunnah of the Most Noble Messenger (s). It is the laws and ordinances of Islam comprising this set of conditions that must be observed and practiced. <span style="color: red;">Islamic government may therefore be defined as the rule of divine law over men.</span><br />
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The fundamental difference between Islamic government, on the one hand, and constitutional monarchies and republics, on the other, is this: whereas the representatives of the people or the monarch in such regimes engage in legislation, <span style="color: red;">in Islam the legislative power and competence to establish laws belongs exclusively to God Almighty. The Sacred Legislator of Islam is the sole legislative power. No one has the right to legislate and no law may be executed except the law of the Divine Legislator.</span> It is for this reason that in an Islamic government, a simple planning body takes the place of the legislative assembly that is one of the three branches of government. This body draws up programs for the different ministries in the light of the ordinances of Islam and thereby determines how public services are to be provided across the country.<br />
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The body of Islamic laws that exist in the Qur’an and Sunnah has been accepted by the Muslims and recognized by them as worthy of obedience. This consent and acceptance facilitates the task of government and makes it truly belong to the people. In contrast, in a republic or a constitutional monarchy, most of those claiming to be representatives of the majority of people approve anything they wish as law and then impose it on the entire population.<br />
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<span style="color: red;"> Islamic government is a government of law.</span> In this form of government, sovereignty belongs to God alone and law is His decree and command. The law of Islam, divine command, has absolute authority over all individuals and the Islamic government. Everyone, including the Most Noble Messenger (s) and his successors, is subject to law and will remain so for all eternity—the law that has been revealed by God, Almighty and Exalted, and expounded by the tongue of the Qur’an and the Most Noble Messenger (s).<br />
If the Prophet (s) assumed the task of divine viceregency upon earth, it was in accordance with divine command. God, Almighty and Exalted, appointed him as His viceregent, “the viceregent of God upon earth”; he did not establish a government on his own initiative in order to be leader of the Muslims. Similarly, when it became apparent that disagreements would probably arise among the Muslims because their acquaintance with the faith was recent and limited, God Almighty charged the Prophet (s), by way of revelation, to clarify the question of succession immediately, there in the middle of the desert. Then the Most Noble Messenger (s), nominated the Commander of the Faithful (‘a) as his successor, in conformity and obedience to the law, not because he was his own son-in-law or had performed certain services, but because, he was acting in obedience to God’s law, as its executor.[52]<br />
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In Islam, then, government has the sense of adherence to law; it is law alone that rules over society.<br />
Even the limited powers given to the Most Noble Messenger (s) and those exercising rule after him have been conferred upon them by God. Whenever the Prophet (s) expounded a certain matter or promulgated a certain injunction, he did so in obedience to divine law, a law that everyone without exception must obey and adhere to. Divine law obtains both for the leader and the led; the sole law that is valid and imperative to apply is the law of God. Obedience to the Prophet (s) also takes place in accordance with divine decree, for God says: <i><span style="color: lime;">“And obey the Messenger”</span></i><span style="color: lime;">(Qur’an, 4:59</span>). Obedience to those entrusted with authority is also on the basis of divine decree: <span style="color: lime;"><i>“And obey the holders of authority from among you”</i>(Qur’an, 4:59)</span>. Individual opinion, even if it be that of the Prophet (s) himself, cannot intervene in matters of divine law; here, all are subject to the will of God.<br />
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Islamic government is not a form of monarchy, especially not an imperial one. In that type of government, the rulers are empowered over the property and persons of those they rule and may dispose of them entirely as they wish. Islam has not the slightest connection with this form and method of government. For this reason, we find that in Islamic government, unlike monarchial and imperial regimes, there is not the slightest trace of vast palaces, opulent buildings, servants and retainers, private equerries, adjutants to the heir apparent, and all the other appurtenances of monarchy that consume as much as half of the national budget. You all know how the Prophet (s) lived, the Prophet who was the head of the Islamic state and its ruler. The same mode of life was preserved until the beginning of the Umayyad period. <span style="color: yellow;">The first two [caliphs] adhered to the Prophet’s (s) example in the outer conduct of their personal lives, even though in other affairs they acted to the contrary, which led to the grave deviations that appeared in the time of ‘Uthmān, the same deviations that have inflicted on us these misfortunes of the present day.</span>[53]<br />
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<span style="color: red;">In the time of the Commander of the Faithful (‘a), the system of government was corrected and a proper form and method of rule were followed. Even though that excellent man ruled over a vast realm that included Iran, Egypt, Hijāz[54] and the Yemen among its provinces, he lived more frugally than the most impoverished of our clergy students.</span> According to tradition, he once bought two tunics, and finding one of them better than the other, he gave the better one to his servant Qanbar. The other he kept for himself, and since its sleeves were too long for him, he tore off the extra portion.54a In this torn garment, the ruler of a great, populous, and prosperous realm clothed himself.<br />
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If this mode of conduct had been preserved, and government had retained its Islamic form, there would have been no monarchy and no empire, no usurpation of the lives and property of the people, no oppression and plunder, no encroachment on the public treasury, no vice and abomination. Most forms of corruption originate with the ruling class, the tyrannical ruling family and the libertines that associate with them. It is these rulers who establish centers of vice and corruption, who build centers of vice and wine-drinking, and spend the income of the religious endowments constructing cinemas.[55]<br />
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If it were not for these profligate royal ceremonies,[56] this reckless spending, this constant embezzlement, there would never be any deficit in the national budget forcing us to bow in submission before America and Britain and request aid or a loan from them. Our country has become needy on account of this reckless spending, this endless embezzlement, for are we lacking in oil? Do we have no minerals, no natural resources? We have everything, but this parasitism, this embezzlement, this profligacy—all at the expense of the people and the public treasury—have reduced us to a wretched state. Otherwise he [the Shāh] would not need to go all the way to America and bow down before that ruffian’s desk, begging for help.<br />
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In addition, superfluous bureaucracies and the system of file-keeping and paper-shuffling that is enforced in them, all of which are totally alien to Islam, impose further expenditures on our national budget not less in quantity than the illicit expenditures of the first category. This administrative system has nothing to do with Islam. These superfluous formalities, which cause our people nothing but expense, trouble, and delay, have no place in Islam. For example, the method established by Islam for enforcing people’s rights, adjudicating disputes, and executing judgments is at once simple, practical, and swift. When the juridical methods of Islam were applied, the sharī‘ah judge in each town, assisted only by two bailiffs and with only a pen and inkpot at his disposal, would swiftly resolve disputes among people and send them about their business. But now the bureaucratic organization of the Ministry of Justice has attained unimaginable proportions, and is, in addition, quite incapable of producing results.<br />
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It is things like these that make our country needy and produce nothing but expense and delay.<br />
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The qualifications essential for the ruler drive directly from the nature and form of Islamic government. In addition to general qualifications like intelligence and administrative ability, there are two other essential qualifications: <span style="color: yellow; font-size: large;"><b>knowledge of the law </b></span><span style="font-size: large;"><b><span style="color: red;">and</span><span style="color: yellow;"> justice.[57]</span></b></span><br />
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After the death of the Prophet (s), difference arose concerning the identity of the person who was to succeed him, but all the Muslims were in agreement that his successor should be someone knowledgeable and accomplished; there was disagreement only about his identity.<br />
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Since Islamic government is a government of law, knowledge of the law is necessary for the ruler, as has been laid down in tradition. Indeed such knowledge is necessary not only for the ruler, but also for anyone holding a post or exercising some government function. The ruler, however, must surpass all others in knowledge. In laying claim to the Imamate, our Imāms also argued that the ruler must be more learned than everyone else.57a The objections raised by the Shī‘i ‘ulamā are also to the same effect. <span style="color: yellow;"><i>A certain person asked the caliph a point of law and he was unable to answer; he was therefore unfit for the position of leader and successor to the Prophet (s). Or again, a certain act he performed was contrary to the laws of Islam; hence he was unworthy for his high post.</i>[58]</span><br />
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Knowledge of the law and justice, then, constitute fundamental qualifications in the view of the Muslims. Other matters have no importance or relevance in this connection. Knowledge of the nature of the angels, for example, or of the attributes of the Creator, Exalted and Almighty, is of no relevance to the question of leadership. In the same vein, one who knows all the natural sciences, uncovers all the secrets of nature, or has a good knowledge of music, does not thereby qualify for leadership or acquire any priority in the matter of exercising government over those who know the laws of Islam and are just. The sole matters relevant to rule, those that were mentioned and discussed in the time of the Most Noble Messenger (s), and our Imāms (‘a), and were, in addition, unanimously accepted by the Muslims, are: <br />
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(1) the knowledgeability of the ruler or caliph, i.e., his knowledge of the provisions and ordinances of Islam; and<br />
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(2) his justice, i.e., his excellence in belief and morals.<br />
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Reason also dictates the necessity for these qualities, because Islamic government is a government of law, not the arbitrary rule of an individual over the people or the domination of a group of individuals over the whole people. If the ruler is unacquainted with the contents of the law, he is not fit to rule; for if he follows the legal pronouncements of others his power to govern will be impaired, but if, on the other hand, he does not follow such guidance, he will be unable to rule correctly and implement the laws of Islam. It is an established principle that “the faqīh has authority over the ruler.”58a If the ruler adheres to Islam, he must necessarily submit to the faqīh, asking him about the laws and ordinances of Islam in order to implement them. This being the case, the true rulers are the fuqahā[59] themselves, and rulership ought officially to be theirs, to apply to them, not to those who are obliged to follow the guidance of the fuqahā on account of their own ignorance of the law.</div>
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Of course, it is not necessary for all officials, provincial governors, and administrators to know all the laws of Islam and be fuqahā; it is enough that they should know the laws pertaining to their functions and duties. Such was the case in the time of the Prophet (s), and the Commander of the Faithful (‘a). The highest authority must possess the two qualities mentioned—comprehensive knowledge and justice—but his assistants, officials and those sent to the provinces need know only the laws relevant to their own tasks; on other matters they must consult the ruler.<br />
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The ruler must also possess excellence in morals and belief; he must be just and untainted by major sins. Anyone who wishes to enact the penalties provided by Islam (i.e., to implement the penal code), to supervise the public treasury and the income and expenditures of the state, and to have God assign to him the power to administer the affairs of His creatures must not be a sinner. God says in the Qur’an: “my vow does not embrace the wrongdoer” (2:124);[60] therefore, He will not assign such functions to an oppressor or sinner.<br />
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If the ruler is not just in granting the Muslims their rights, he will not conduct himself equitably in levying taxes and spending them correctly and in implementing the penal code. It becomes possible then for his assistants, helpers, and confidants to impose their will on society, diverting the public treasury to personal and frivolous use.<br />
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Thus, the view of the Shī‘ah concerning government and the nature of the persons who should assume rule was clear from the time following the death of the Prophet (s) down to the beginning of the Occultation.[61] It is specified that the ruler should be foremost in knowledge of the laws and ordinances of Islam, and just in their implementation.<br />
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Now that we are in the time of the Occultation of the Imām (‘a), it is still necessary that the ordinances of Islam relating to government be preserved and maintained, and that anarchy be prevented. Therefore, the establishment of government is still a necessity.<br />
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Reason also dictates that we establish a government in order to be able to ward off aggression and to defend the honor of the Muslims in case of attack. The sharī‘ah, for its part, instructs us to be constantly ready to defend ourselves against those who wish to attack us. Government, with its judicial and executive organs, is also necessary to prevent individuals from encroaching on each other’s rights. None of these purposes can be fulfilled by themselves; it is necessary for a government to be established. Since the establishment of a government and the administration of society necessitate, in turn, a budget and taxation, the Sacred Legislator has specified the nature of the budget and the taxes that are to be levied, such as kharāj, khums, zakāt, and so forth.<br />
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Now that no particular individual has been appointed by God, Exalted and Almighty, to assume the function of government in the time of Occultation, what must be done? Are we to abandon Islam? Do we no longer need it? Was Islam valid for only two hundred years? Or is it that Islam has clarified our duties in other respects but not with respect to government?<br />
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Not to have an Islamic government means leaving our boundaries unguarded. Can we afford to sit nonchalantly on our hands while our enemies do whatever they want? Even if we do put our signatures to what they do as an endorsement, still are failing to make an effective response. Is that the way it should be? Or is it rather that government is necessary, and that the function of government that existed from the beginning of Islam down to the time of the Twelfth Imām (‘a) is still enjoined upon us by God after the Occultation even though He has appointed no particular individuals to the function?<br />
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The two qualities of knowledge of the law and justice are present in countless fuqahā of the present age. If they come together, they could establish a government of universal justice in the world.<br />
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If a worthy individual possessing these two qualities arises and establishes a government, he will posses the same authority as the Most Noble Messenger (‘a) in the administration of society, and it will be the duty of all people to obey him.<br />
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The idea that the governmental power of the Most Noble Messenger (s) were greater than those of the Commander of the Faithful (‘a), or that those of the Commander of the Faithful (‘a) were greater than those of the faqīh, is false and erroneous. Naturally, the virtues of the Most Noble Messenger (s) were greater than those of the rest of mankind, and after him, the Commander of the Faithful was the most virtuous person in the world. But superiority with respect to spiritual virtues does not confer increased governmental powers. God has conferred upon government in the present age the same powers and authority that were held by the Most Noble Messenger and the Imāms (‘a), with respect to equipping and mobilizing armies, appointing governors and officials, and levying taxes and expending them for the welfare of the Muslims. Now, however, it is no longer a question of a particular person; government devolves instead upon one who possesses the qualities of knowledge and justice.<br />
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When we say that after the Occultation, the just faqīh has the same authority that the Most Noble Messenger and the Imāms (‘a) had, do not imagine that the status of the faqīh is identical to that of the Imāms and the Prophet (‘a). For here we are not speaking of status, but rather of function. By “authority” we mean government, the administration of the country, and the implementation of the sacred laws of the sharī‘ah. These constitute a serious, difficult duty but do not earn anyone extraordinary status or raise him above the level of common humanity. In other words, authority here has the meaning of government, administration, and execution of law; contrary to what many people believe, it is not a privilege, but a grave responsibility. The governance of the faqīh is a rational and extrinsic[62] matter; it exists only as a type of appointment, like the appointment of a guardian for a minor. With respect to duty and position, there is indeed no difference between the guardian of a nation and the guardian of a minor. It is as if the Imām were to appoint someone to the guardianship of a minor, to the governorship of a province, or to some other post. In cases like these, it is not reasonable that there would be a difference between the Prophet and the Imāms (‘a), on the one hand, and the just faqīh, on the other.<br />
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For example, one of the concerns that the faqīh must attend to is the application of the penal provisions of Islam. Can there be any distinction in this respect between the Most Noble Messenger (s), the Imāms, and the faqīh? Will the faqīh inflict fewer lashes because his rank is lower? Now, the penalty for the fornicator is one hundred lashes. If the Prophet (s) applies the penalty, is he to inflict one hundred fifty lashes, the Commander of the Faithful (‘a) one hundred, and, the faqīh fifty? The ruler supervises the executive power and has the duty of implementing God’s laws; it makes no difference if he is the Most Noble Messenger (s), the Commander of the Faithful (‘a) or the representative or judge he appointed to Basrah or Kūfah, or a faqīh in the present age.<br />
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Another one of the concerns of the Most Noble Messenger (s) and the Commander of the Faithful (‘a) was the levying of taxes—khums, zakāt, jizyah and kharāj on taxable lands.62a Now when the Prophet (s) levied zakāt, how much did he levy? One-tenth in one place and one-twentieth elsewhere? And how did the Commander of the Faithful (‘a) proceed when he became the ruler? And what now, if one of us becomes the foremost faqīh of the age and is able to enforce his authority? In these matters, can there be any difference in the authority of the Most Noble Messenger (s), that of ‘Ali (‘a), and that of the faqīh? God Almighty appointed the Prophet (s) in authority over all the Muslims; as long as he was alive, his authority extended over even ‘Ali (‘a). Afterwards, the Imām (‘a) had authority over all the Muslims, even his own successor as Imām (‘a); his commands relating to government were valid for everyone, and he could appoint and dismiss judges and governors.<br />
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The authority that the Prophet and the Imām (‘a) had in establishing a government, executing laws, and administering affairs, exists also for the faqīh. But the fuqahā do not have absolute authority in the sense of having authority over all other fuqahā of their own time, being able to appoint or dismiss them. There is no hierarchy ranking one faqīh higher than another or endowing one with more authority than another.<br />
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Now that this much has been demonstrated, it is necessary that the fuqahā proceed, collectively or individually, to establish a government in order to implement the laws of Islam and protect its territory. If this task falls within the capabilities of a single person, he has personally incumbent upon him the duty to fulfill it; otherwise, it is a duty that devolves upon the fuqahā as a whole. Even if it is impossible to fulfill the task, the authority vested in the fuqahā is not voided, because it has been vested in them by God. If they can, they must collect taxes, such as zakāt, khums, and kharāj, spend them for the welfare of the Muslims, and also enact the penalties of the law. The fact that we are presently unable to establish a complete and comprehensive form of government does not mean that we should sit idle. Instead, we should perform, to whatever extent we can, the tasks that are needed by the Muslims and that pertain to the functions an Islamic government must assume.<br />
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To prove that government and authority belong to the Imām (‘a) is not to imply that the Imām (‘a) has no spiritual status. The Imām (‘a) does indeed possess certain spiritual dimensions that are unconnected with their function as a ruler. The spiritual status of the Imām (‘a) is a universal divine viceregency that is sometimes mentioned by the Imāms (‘a). It is a viceregency pertaining to the whole of creation, by virtue of which all the atoms in the universe humble themselves before the holder of authority. It is one of the essential beliefs of our Shī‘i school that no one can attain the spiritual status of the Imāms, not even the cherubim or the prophets.[63] In fact, according to the traditions that have been handed down to us, the Most Noble Messenger and the Imāms (‘a) existed before the creation of the world in the form of lights situated beneath the divine throne; they were superior to other men even in the sperm from which they grow and in their physical composition.[64] Their exalted station is limited only by the divine will, as indicated by the saying of Jibrā’īl (‘a) recorded in the traditions on the mi‘rāj: “Were I to draw closer by as much as the breadth of a finger, surely I would burn.”[65] The Prophet (s) himself said: “We have states with God that are beyond the reach of the cherubim and the prophets.”[66] It is a part of our belief that the Imāms too enjoy similar states, before the question of government even arises. For example, Fātimah (‘a) also possessed these states, even though she was not a ruler, a judge, or a governor.[67] These states are quite distinct from the function of government. So when we say that Fātimah (‘a) was neither a judge nor a ruler, this does not mean that she was like you and me, or that she has no spiritual superiority over us. Similarly, if someone says, in accordance with the Qur’an, that “The Prophet (s) has higher claims on the believers than their own selves” (33:6), he has attributed to him something more exalted than his right to govern the believers. We will not examine these matters further here, for they belong to the area of another science.<br />
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To assume the function of government does not in itself carry any particular merit or status; rather, it is a means for fulfilling the duty of implementing the law and establishing the Islamic order of justice. The Commander of the Faithful (‘a) said to Ibn ‘Abbās67a concerning the nature of government and command: “How much is this shoe worth?” Ibn ‘Abbās replied: “Nothing”. The Commander of Faithful (‘a) then said: “Command over you is worth still less in my eyes, except for this: by means of ruling and commanding you I may be able to establish the right”—i.e., the laws and institutions of Islam—“and destroy the wrong”[68]—i.e., all impermissible and oppressive laws and institutions.<br />
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Rule and command, then, are in themselves only a means, and if this means is not employed for the good and for attaining noble aims, it has no value in the eyes of the men of God. Thus the Commander of the Faithful (‘a) says in his sermon in Nahj al- Balāghah: “Were it not for the obligation imposed on me, forcing me to take up this task of government, I would abandon it.”[69] It is evident, then, that to assume the function of government is to acquire a means, and not a spiritual station, for if government were spiritual station, nobody would be able to either usurp it or abandon it. Government and the exercise of command acquire value only when they become the means for implementing the law of Islam and establishing the just Islamic order; then the person in charge of government may also earn some additional virtue and merit.<br />
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Some people, whose eyes have been dazzled by the things of this world, imagine that leadership and government represented in themselves dignity and high station for the Imāms, so that if others come to exercise power, the world will collapse. Now the Soviet ruler, the British Prime Minister, and the American President all exercise power, and they are all unbelievers. They are unbelievers, but they have political power and influence, which they use to execute anti-human laws and policies for the sake of their own interests.<br />
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It is the duty of the Imāms and the just fuqahā to use government institutions to execute divine law, to establish the just Islamic system, and serve mankind. Government in itself represents nothing but pain and trouble for them, but what are they to do? They have been given a duty, a mission to fulfill; the governance of the faqīh is nothing but the performance of a duty.<br />
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When explaining why he assumed the tasks of government and rule, the Commander of the Faithful (‘a) declared that he did so for the sake of certain exalted aims, namely the establishment of justice and the abolition of injustice. He said, in effect: “O God, You know that it is not our purpose to acquire position and power, but rather to deliver the oppressed from the hands of the unjust. What impelled me to accept the task of command and rule over the people was this: God, Almighty and Exalted, has exacted a pledge from the scholars of religion and assigned the duty of not remaining silent in the face of the gluttony and self-indulgence of the unjust and the oppressor on the one hand, and the wasting hunger of the oppressed, on the other.”69a He also said: “O God! You know well that the struggle we have waged has not been for the sake of winning political power, nor for seeking worldly goods and overflowing wealth.” He went directly on to explain the goal for the sake of which he and his companions had been struggling and exerting themselves: “Rather it was our aim to restore and implement the luminous principles of Your religion and to reform the conduct of affairs in Your land, so that Your downtrodden servants might gain security and Your laws, which have remained unfulfilled and in abeyance, might be established and executed.”[70]<br />
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The ruler who, by means of the organs of government and the power of command that are at his disposal, desires to attain the exalted aims of Islam, the same aims set forth by the Commander of the Faithful (‘a), must possess the essential qualities to which we have already referred; that is, he must know the law and be just. The Commander of the Faithful (‘a) mentions next the qualities essential in a ruler immediately after he has specified the aims of government: “O God! I was the first person that turned toward You by accepting Your religion as soon as I heard your Messenger (s) declare it. No one preceded me in prayer except the Messenger (s) himself. And you, O people! You know well that it is not fitting that one who is greedy and parsimonious should attain rule and authority over the honor, lives, and income of the Muslims, and the laws and ordinances enforced among them, and also leadership of them.<br />
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“Furthermore, he should not be ignorant and unaware of the law, lest in his ignorance he mislead the people. He must not be unjust and harsh, causing the people to cease all traffic and dealing with him because of his oppressiveness. Nor must he fear states, so that he seeks the friendship of some and treats others with enmity. He must refrain from accepting bribes when he sits in judgment, so that the rights of men are trampled underfoot and the claimant does not receive his due. He must not leave the practice of the Prophet (s) and law in abeyance, so that the community falls into misguidance and peril.”[71]<br />
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Notice how this discourse revolves around two points, knowledge and justice, and how the Commander of the Faithful (‘a) regards them as necessary qualities of the ruler. In the expression: “He should not be ignorant and unaware of the law, lest in his ignorance he mislead the people,” the emphasis is upon knowledge, while in the remaining sentences the emphasis is upon justice, in its true sense. The true sense of justice is that the ruler should conduct himself like the Commander of the Faithful (‘a) in his dealings with other states, in his relations and transactions with the people, in passing sentence and giving judgment, and in distributing the public income. To put it differently, the ruler should adhere to the program of rule that the Commander of the Faithful (‘a) assigned to Mālik Ashtar[72]—in reality, to all rulers and governors, for it is something like a circular addressed to all who exercise rule. If the fuqahā become rulers, they too should consider it as their set of instructions.<br />
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Here is a narration totally without ambiguity. The Commander of the Faithful (‘a) relates that the Most Noble Messenger (s) said: “O God! Have mercy on those that succeed me.” He repeated this thrice and was then asked: “O Messenger of God, who are those that succeed you?” He replied: “They are those that come after me, transmit my traditions and practice, and teach them to the people after me.”<br />
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Shaykh Sadūq[73] (may God’s mercy be upon him) has related this narration with five chains of transmission (actually four, since two of them are similar in certain respects) in the following books: Jamī‘ al-Akhbār, ‘Uyūn Akhbār ar-Ridhā, and Al-Majālis.[74]<br />
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Among the cases where this tradition has been designated as musnad,[75] in one instance we find the words “and teach them,” and in other instances we find, “and teach them to the people.” Whenever the tradition is designated as mursal,[76] we find only the beginning of the sentence, with the phrase “and teach them to the people after me” completely omitted.<br />
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We can make either of two assumptions with respect to this tradition. First, it is the only instance of the tradition, and the phrase beginning “and teach them” either was later added to the end, or was indeed a part of the tradition but was later omitted in certain versions. The second alternative is more probable. For if the phrase were added, we could not say that it was as the result of mistake or error, given that the tradition was handed down by several chain of transmission and the respective narrators lived at great distances from each other—one in Balkh, another in Nishābūr, and still another elsewhere. Nor is it possible that this phrase was deliberately added; it is highly unlikely that it would have occurred to each of several people living far apart from each other to add such a sentence to the tradition. Therefore, if it is a single narration, we can assert with certainly that either the phrase beginning, “and teach them” was omitted from one of the versions recorded by Shaykh Sadūq (or overlooked by the copyists who wrote down his work), or Shaykh Sadūq himself failed to mention it for some other reason.<br />
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The second assumption would be that there are two separate traditions; one without the phrase “and teach them…” and the other with it. If the phrase is part of the tradition, it certainly does not apply to those whose task is simply the narration of tradition and who are not competent to express an independent juridical opinion or judgment. There are certain scholars of tradition who do not understand hadīth at all; as implied in the saying: ”Many a scholar of law falls short of being a faqīh,” they are merely a vehicle for the recording, collecting and writing down of traditions and narrations and for placing them at the disposal of the people. It cannot be said of such scholars that they are the successors of the Prophet, teaching the sciences of Islam.[77] Their efforts on behalf of Islam and the Muslims are of course most valuable, and many scholars of tradition have indeed also been fuqahā, competent to express an independent opinion; e.g., Kulayni,[78] Shaykh Sadūq,[79] and his father (God’s mercy on all of them). These three were fuqahā, and they taught the ordinances and sciences of Islam to the people. When we say that Shaykh Sadūq differed from Shaykh Mufīd,[80] we do not mean that Shaykh Sadūq was unlearned in fiqh,[81] or that he was less learned than Shaykh Mufīd. Shaykh Sadūq was, after all, the person who elucidated all the principles and secondaries of religion in a single sitting. He differed from Shaykh Mufīd and others like him in that they were mujtahids who brought their own reasoning to bear on traditions and narrations, while Shaykh Sadūq was a faqīh who did not have recourse to his own reasoning, or did so only rarely.<br />
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The phrase we are discussing applies to those who expound the sciences of Islam, who expound the ordinances of Islam, and who educate the people in Islam, preparing them to instruct others in turn. In the same way, the Most Noble Messenger (s), and the Imāms (‘a) proclaimed and expounded the ordinances of Islam; they had teaching circles where they gave the benefit of their learning to several thousand people, whose duty it was, in turn, to teach others. That is the meaning implied in the phrase “and teach the people…”: disseminating the knowledge of Islam among the people and conveying to them the ordinances of Islam. If we believe that Islam is for all the people in the world, it becomes obvious to every rational mind that the Muslims, and particularly the scholars among them, have the duty of disseminating knowledge of Islam and its ordinances and acquainting the people of the world with them.<br />
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If we suppose that the phrase “and teach them to the people” does not belong to the end of the hadīth, then we must see what the Prophet (s) might have meant in his saying: “O God! Have mercy on those that succeed me: those that come after me and transmit my traditions and practice.” The tradition, even in this form, still would not apply to those who merely relate traditions without being fuqahā. For the divine practices and norms constituting the totality of the ordinances of Islam are known as the practice of the Prophet (s) by virtue of the fact that they were revealed to him. So anyone who wishes to disseminate the practices of the Most Noble Messenger (s) must know all the ordinances of God; he must be able to distinguish the authentic from the false, those of absolute from those of limited application, and the general from the specific. Further, he must be able to discern rational categories, distinguish between traditions originating in circumstances of taqiyyah[82] and those originating otherwise, and be fully conversant with all the necessary criteria that have been specified. Traditionists who have not attained the level of ijtihād[83] and who merely transmit hadith know nothing about all this; hence, they are incapable of discerning the true practice of the Messenger of God (s). Mere transmission could have no value in the eyes of the Messenger, and it was certainly not his desire that phrases like: “The Messenger of God said,” or “It is related on the authority of the Messenger of God” should gain currency among the people, if the sentences prefaced by these phrases were counterfeited and not his. What he desired instead was that his true practice should be disseminated among the people and the real ordinances of Islam spread among them. The tradition: “Whoever preserves for my people forty traditions will be resurrected by God as a faqīh”[84] and similar traditions praising the dissemination of hadith do not pertain to traditionists who have no concept of the nature of tradition. They pertain to those who are able to distinguish the true narration of the Most Noble Messenger (s) in accordance with the true ordinances of Islam. Such persons are none other than the mujtahids and the fuqahā; they are the ones able to assess all different aspects and implications of a ruling, and to deduce the true ordinances of Islam on the basis of the criteria they have inherited from the Imāms (‘a). They are the successors of the Most Noble Messenger (s), disseminating the divine ordinances and instructing men in the sciences of Islam. It is for them that the Prophet (s) prayed when he said, “O God! Have mercy on my successors.”<br />
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There is no doubt, therefore, that the tradition: “O God! Have mercy on my successors” does not relate to the transmitters of tradition who are mere scribes; a scribe cannot be a successor to the Prophet (s). The successors are the fuqahā of Islam. Dissemination of the ordinances of Islam, as well as the teaching and instruction of the people, is the duty of fuqahā who are just. For if they are not just, they will be like those who forged traditions harmful to Islam, like Samūrah ibn Jundab,[85] who forged traditions hostile to the Commander of the Faithful (‘a). And if they are not fuqahā, they cannot comprehend the nature of fiqh and the ordinances of Islam, and they may disseminate thousands of traditions in praise of kings that have been forged by the agents of the oppressors and pseudo-scholars attached to royal courts. It is easy to see what results they obtained on the basis of the two weak traditions that they set up against the Qur’an, with its insistent commands to rise up against kings and its injunctions to Moses to rebel against the Pharaoh.[86] Quite apart from the Glorious Qur’an, there are numerous traditions exhorting men to struggle against tyrants and those who pervert religion.[87] Lazy people among us have laid these aside and, relying on these two weak hadīths that may well have been forged by court preachers, tell us we must make peace with kings and give our allegiance to the court. If they were truly acquainted with tradition and knowledgeable about religion, they would act instead in accordance with the numerous traditions that denounce the oppressors. If it happens that they are acquainted with tradition, then we must conclude that, they do not have the quality of justice. For, not being just and failing to eschew sin, they overlook the Qur’an and all the narration that condemn the oppressor, and concentrate instead on those two weak hadith. It is the appetites of their stomachs that cause them to cling to them, not knowledge. Appetite and ambition make men subservient to royal courts; true tradition does not.<br />
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In any event, the dissemination of the sciences of Islam and the proclamation of its ordinances are the task of the just fuqahā—those who are able to distinguish the true ordinances from the false, and the traditions of the Imāms (‘a) arising in conditions of taqiyyah from those originating otherwise. For we know that our Imāms were sometimes subjected to conditions that prevented them from pronouncing a true ordinance; they were exposed to tyrannical and oppressive rulers who imposed taqiyyah and fear upon them. Naturally, their fear was for religion not themselves, and if they had not observed taqiyyah in certain circumstances, oppressive rulers would have entirely rooted out true religion.<br />
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There cannot be the least doubt that the tradition we have been discussing refers to the governance of the faqih, for to be a successor means to succeed to all the functions of prophethood. In this respect what is implied by the sentence: “O God! Have mercy on my successors” is no less than what is implied by the sentence: “ ‘Ali is my successor,” since the meaning of successorship is the same in both cases. The phrase “who come after me and transmit my traditions” serves to designate the successors, not to define succession, for succession was a well-known concept in the first age of Islam and did not require elucidation. Moreover, the person who asked the Prophet (s), whom he meant by his successors was not enquiring after the meaning of successorship; he was requesting the Prophet (s) to specify those whom he meant, as he indeed did in his reply. It is remarkable that nobody has taken the phrase: “ ‘Ali is my successor,” or “the Imāms are my successors,” as referring to the simple task of issuing juridical opinions; instead they derive the tasks of successorship and government from them, whereas they hesitated to draw the same conclusion from the words “my successors” in the tradition under consideration. This is solely because they have imagined that succession to the position of the Most Noble Messenger (s) has been limited or restricted to certain people, and that since each of the Imāms was a successor, the religious scholars cannot act as successors, rulers, and governors. The result is that Islam must be without any leader to care for it, the ordinances of Islam must be in abeyance, the frontiers of Islam must be at the mercy of the enemies of religion, and various kinds of perversion that have nothing to do with Islam are gaining currency.<br />
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Muhammad ibn Yahyā relates, on the authority of Ahmad ibn Muhammad, who heard it from Ibn Mahbūb, who was informed of it by ‘Ali ibn Abi Hamzah, that the Imām Abu ‘l-Hasan, son of Ja‘far,[88] (‘a) said: “whenever a believer dies, the angels weep, together with the ground where he engaged in the worship of God and the gates of heaven that he would enter by means of his good deeds. A crack will appear in the fortress of Islam, that naught can repair, for believers who are fuqahā are the fortresses of Islam, like the encircling walls that protect a city.”[89]<br />
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In the same chapter of Al-Kāfi, is another version of this tradition, which reads: “Whenever a believer who is a faqih…” instead of “Whenever a believer…” In contrast, at the beginning of the version we have cited, the expression “who is a faqih” is missing. Later in the second version, however, when the cause for the angels’ weeping is adduced, the expression “believers who are fuqahā” does occur. This makes it clear that the word faqih was omitted at the beginning of the tradition, particularly since the concepts “fortress of Islam” and “encircling walls” and the like are fully appropriate to the faqih.<br />
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The saying of the Imām (‘a) that “believers who are fuqaha are the fortresses of Islam” actually ascribes to the fuqahā the duty of being guardians of the beliefs, ordinances, and institutions of Islam. It is clear that these words of the Imām (‘a) are not an expression of ceremonial courtesy, like the words we sometimes exchange with each other (I call you “Support of the Sharī‘ah,” and you bestow the same title on me in return!). Nor do they have any similarity to the titles we use in addressing a letter to someone: “His Noble Excellency, the Proof of Islam.”<br />
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If a faqīh sits in the corner of his dwelling and does not intervene in any of the affairs of society, neither preserving the laws of Islam and disseminating its ordinances, nor in any way participating in the affairs of the Muslims or having any care for them, can he be called “the fortress of Islam” or the protector of Islam?<br />
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If the leader of a government tells an official or a commander, “Go and guard such-and–such an area,” will the duty of guarding that he has assumed permit him to go home and sleep, allowing the enemy to come and ravage that area? Or should he, on the contrary, strive to protect that area in whatever way he can?<br />
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Now if you say that we are preserving at least some of the ordinances of Islam, let me ask you this question. Are you implementing the penal law of Islam and the sanctions it provides? You will have to answer no.<br />
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So a crack has appeared in the protective wall surrounding Islam, despite your supposedly being its guardians.<br />
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Then I ask you: Are you guarding the frontiers of Islam and the territorial integrity of the Islamic homeland? To this, your answer may be: “No, our task is only to pray!”<br />
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This means that a piece of the wall has collapsed.<br />
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Now I ask you: Are you taking from the rich what they owe the poor and passing it on to them? For that is your Islamic duty, to take from the rich and give to the poor. Your answer may be, in effect: “No, this is none of our concern! God willing, others will come and perform this task.”<br />
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Then another part of the wall will have collapsed, and your situation will be like that of Shāh Sultān Husayn waiting for the fall of Isfahan.[90]<br />
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What kind of fortress is this? Each of the corners is occupied by some “pillar of Islam,” but all he can do is offer excuses when put to the test. Is that what we mean by “fortress”?<br />
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The meaning of the statement of the Imām (‘a) that the fuqahā are the fortresses of Islam is that they have a duty to protect Islam and that they must do whatever is necessary to fulfill that duty. It is one of the most important duties and, moreover, an absolute duty, not a conditional one. It is an issue to which the fuqahā of Islam must pay particular attention. The religious teaching institution must give due thought to the matter and equip itself with the means and strength necessary to protect Islam in the fullest possible sense, just as the Most Noble Messenger (s) and the Imāms (‘a) were the guardians of Islam, protecting its beliefs, ordinances and institutions in the most comprehensive manner.<br />
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We have abandoned almost all aspects of our duty, restricting ourselves to passing on, from one generation to the next; certain parts of Islamic law and discussing them among ourselves. Many of the ordinances of Islam have virtually become part of the occult sciences, and Islam itself has become a stranger;[91] only its name has survived.<br />
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All the penal provisions of Islam, which represent the best penal code ever devised for humanity, have been completely forgotten; nothing but their name has survived. As for the Qur’anic verses stipulating penalties and sanctions, “Nothing remains of them but their recitation.”[92] For example, we recite the verse: “Administer to the adulterer and the adulteress a hundred lashes each”(24:2), but we do not know what to do when confronted with a case of adultery. We merely recite the verse in order to improve the quality of our recitation and to give each sound its full value. The actual situation prevailing in our society, the present state of the Islamic community, the prevalence of lewdness and corruption, the protection and support extended by our governments to adultery—none of this concern us! It is enough that we understand what penalties have been provided for the adulterer and adulteress without attempting to secure their implementation or otherwise struggling against the existence of adultery in our society!<br />
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I ask you, is that the way the Most Noble Messenger (s) conduct himself? Did he content himself with reciting the Qur’an, then lay it aside and neglect to ensure the implementation of its penal provisions? Was it the practice of the successors of the Prophet (s) to entrust matters to the people and tell them, “I have no further concern with you”? Or, on the contrary, did they decree penalties for various classes of offender—whippings, stonings, perpetual imprisonment, banishment? Examine the sections of Islamic law relating to penal law and blood money: you will see that all of these matters are part of Islam and part of the reason for the coming of Islam. Islam came in order to establish order in society; leadership[93] and government are for the sake of ordering the affairs of society.<br />
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It is our duty to preserve Islam. This duty is one of the most important obligations incumbent upon us; it is more necessary even than prayer and fasting. It is for the sake of fulfilling this duty that blood must sometimes be shed. There is no blood more precious than that of Imām Husayn (‘a), yet it was shed for the sake of Islam, because of the precious nature of Islam. We must understand this matter well and convey it to others. You can be the true successors to the Prophet (s) as the guardians of Islam only if you teach Islam to the people; do not say, “We will wait until the coming of the Imām of the Age (‘a).” Would you consider postponing your prayer until the coming of the Imām? The preservation of Islam is even more important than prayer. Do not follow the logic of the governor of Khumayn[94] who used to say, “We must promote sin so that the Imām of the Age (‘a) will come. If sin does not prevail, he will not manifest himself!”[95] Do not sit here simply debating among yourselves. Study all the ordinances of Islam and propagate all aspects of the truth by writing and publishing pamphlets. It cannot fail to have an effect, as my own experience testifies.<br />
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‘Ali relates, on the authority of his father, from an-Nawfali, who had it from as-Sukūni, who was told it by Abu ‘Abdullāh (‘a), that the Most Noble Messenger (s) said, “The fuqahā are the trustees of the prophets (‘a), as long as they do not concern themselves with the illicit desires, pleasures, and wealth of the world.” The Prophet (s) was then asked: “O Messenger of God! How may we know if they do so concern themselves?” He replied: “By seeing whether they follow the ruling power. If they do that, fear for your religion and shun them.”[96] Examination of the whole of this hadith would involve us in a lengthy discussion. We will speak only about the phrase: “The fuqahā are the trustees of the prophets (‘a),” since it is what interests us here because of its relevance to the topic of the governance of faqīh.<br />
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First, we must see what duties, powers, and functions the prophets (‘a) had in order to discover what the duties of the fuqahā, the trustees and successors of the prophets (‘a), are in turn.<br />
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In accordance with both wisdom and the essential nature of religion, the purpose in sending the prophets (‘a) and the task of the prophets (‘a) cannot be simply the delivery of judgments concerning a particular problem or the expounding of the ordinances of religion. These judgments and ordinances were not revealed to the Prophet (s) in order for him and the Imāms (‘a) to convey them truthfully to the people as series of divinely appointed muftis,[97] and then to pass this trust on in turn to the fuqahā, so that they might likewise convey them to the people without any distortion. The meaning of the expression: “The fuqahā are the trustees of the prophets (‘a)” is not that the fuqahā are the trustees simply with respect to the giving of juridical opinions. For in fact the most important function of the prophets (‘a) is the establishment of a just social system through the implementation of laws and ordinances (which is naturally accompanied by the exposition and dissemination of the divine teachings and beliefs). This emerges clearly from the following Qur’anic verse: “Verily We have sent Our messengers with clear signs, and sent down with them the Book and the Balance, in order that men might live in equity” (57:25). The general purpose for the sending of prophets (‘a), then, is so that men’s lives may be ordered and arranged on the basis of just social relations and true humanity may be established among men. This is possible only by establishing government and implementing laws, whether this is accomplished by the prophet himself, as was the case with the Most Noble Messenger (s), or by the followers who come after him.<br />
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God Almighty says concerning the khums: “Know that of whatever booty you capture, a fifth belongs to God and His Messenger and to your kinsmen”(8:41). Concerning zak āt He says: “Levy a tax on their property”(9:103). There are also other divine commands concerning other forms of taxation. Now the Most Noble Messenger (s) had the duty not only of expounding these ordinances, but also of implementing them; just as he was to proclaim them to the people, he was also to put them into practice. He was to levy taxes, such as khums, zakāt and kharāj, and spend the resulting income for the benefit of the Muslims; establish justice among peoples and among the members of the community; implement the laws and protect the frontiers and independence of the country; and prevent anyone from misusing or embezzling the finances of the Islamic state.<br />
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Now God Almighty appointed the Most Noble Messenger (s) head of the community and made it a duty for men to obey him: “Obey God and obey the Messenger and the holders of authority from among you” (4:59). The purpose for this was not so that we would accept and conform to whatever judgment the Prophet (s) delivered. Conformity to the ordinances of religion is obedience to God; all activities that are conducted in accordance with divine ordinances, whether or not they are ritual functions, are a form of obedience to God. Following the Most Noble Messenger (s), then, is not conforming to divine ordinances; it is something else. Of course, obeying the Most Noble Messenger (s) is, in a certain sense, obeying God; we obey the Prophet (s) because God has commanded us to do so. But if, for example, the Prophet (s), in his capacity as leader and guide of Islamic society, orders everybody to join the army of Usāmah,[98] so that no one has the right to hold back, it is the command of the Prophet (s), not the command of God. God has entrusted to him the task of government and command, and accordingly, in conformity with the interests of the Muslims, he arranges for the equipping and mobilization of the army, and appoints or dismisses governors and judges.<br />
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This being the case, the principle: “The fuqahā are the trustees of the prophets (‘a)” means that all of the tasks entrusted to the prophets (‘a) must also be fulfilled by the just fuqahā as a matter of duty. Justice, it is true; is a more comprehensive concept than trustworthiness and it is possible that someone may be trustworthy with respect to financial affairs, but not just in a more general sense.[99] However, those designated in the principle: “The fuqahā are the trustees of the prophets (‘a)” are those who do not fail to observe any ordinances of the law, and who are pure and unsullied, as is implied by the conditional statement: “as long as they do not concern themselves with the illicit desires, pleasures, and wealth of this world”---that is, as long as they do not sink into the morass of worldly ambition. If a faqīh has as his aim the accumulation of worldly wealth, he is longer just and cannot be the trustee of the Most Noble Messenger (‘a) and the executor of the ordinances of Islam. It is only the just fuqahā who may correctly implement the ordinances of Islam and firmly establish its institutions, executing the penal provisions of Islamic law and preserving the boundaries and territorial integrity of the Islamic homeland. In short, implementation of all laws relating to government devolves upon the fuqahā: the collection of khums, zakāt, sadaqah, jizyah, and kharāj and the expenditure of the money thus collected in accordance with the public interest; the implementation of the penal provisions of the law and the enactment of retribution (which must take place under the direct supervision of the ruler, failing which the next-of-kin of the murdered person has no authority to act); the guarding of the frontiers; and the securing of public order.<br />
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Just as the Most Noble Messenger (s) was entrusted with the implementation of divine ordinances and the establishment of the institutions of Islam, and just as God Almighty set him up over the Muslims as their leader and ruler, making obedience to him obligatory, so, too, the just fuqahā must be leaders and rulers, implementing divine ordinances and establishing the institutions of Islam.<br />
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Since Islamic government is a government of law, those acquainted with the law, or more precisely, with religion—i.e., the fuqahā—must supervise its functioning. It is they who supervise all executive and administrative affairs of the country, together with all planning.<br />
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The fuqahā are the trustees who implement the divine ordinances in levying taxes, guarding the frontiers, and executing the penal provisions of the law. They must not allow the laws of Islam to remain in abeyance, or their operation to be effected by either defect or excess. If a faqīh wishes to punish an adulterer, he must give him one hundred lashes in the presence of the people, in the exact manner that has been specified. He does not have the right to inflict one additional lash, to curse the offender, to slap him, or to imprison him for a single day. Similarly, when it comes to the levying of taxes, he must act in accordance with the criteria and the laws of Islam; he does not have the right to tax even a shāhi[100] in excess of what the law provides. He must not let disorder enter the affairs of the public treasury or even so much as a shāhi be lost. If a faqīh acts in contradiction to the criteria of Islam (God forbid!), then he will automatically be dismissed from his post, since he will have forfeited his quality of trustee.<br />
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Law is actually the ruler; the security for all is guaranteed by law, and law is their refuge. Muslims and the people in general are free within the limits laid down by the law; when they are acting in accordance with the provisions of the law, no one has the right to tell them, “Sit here,” or “Go there.” An Islamic government does not resemble states where the people are deprived of all security and everyone sits at home trembling for fear of a sudden raid or attack by the agents of the state. It was that way under Mu‘āwiyah[101] and similar rulers: people had no security, and they were killed or banished, or imprisoned for lengthy periods, on the strength of an accusation or a mere suspicion, because the government was not Islamic. When an Islamic government is established, all will live with complete security under the protection of the law, and no ruler will have the right to take any step contrary to the provisions and laws of the immaculate sharī‘ah.<br />
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The meaning of “trustee,” then, is that the fuqahā execute as a trust all the affairs for which Islam has legislated—not that they simply offer legal judgments on given questions. Was that the function of the Imām (‘a)? Did he merely expound the law? Was it the function of the prophets (‘a) from whom the fuqahā have inherited it as a trust? To offer judgment on a question of law or to expound the laws in general is, of course, one of the dimensions of fiqh. But Islam regards law as a tool, not as an end in itself. Law is a tool and an instrument for the establishment of justice in society, a means for man’s intellectual and moral reform and his purification. Law exists to be implemented for the sake of establishing a just society that will morally and spiritually nourish refined human beings. The most significant duty of the prophets (‘a) was the implementation of divine ordinances, and this necessarily involved supervision and rule.<br />
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There is a tradition of Imām Ridā (‘a) in which he says approximately the following: “An upright, protecting, and trustworthy imām is necessary for the community in order to preserve it from decline,” and then reasserts that the fuqahā are the trustees of the prophets (‘a). Combining the two halves of the tradition, we reach the conclusion that the fuqahā must be the leaders of the people in order to prevent Islam from falling into decline and its ordinances from falling into abeyance.<br />
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Indeed it is precisely because the just fuqahā have not had executive power in the lands inhabited by Muslims and their governance has not been established that Islam has declined and its ordinances have fallen into abeyance. The words of Imām Ridā have fulfilled themselves; experience has demonstrated their truth.<br />
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Has Islam not declined? Have the laws of Islam not fallen into disused in the Islamic countries? The penal provisions of the law are not implemented; the ordinances of Islam are not enforced; the institutions of Islam have disappeared; chaos, anarchy, and confusion prevail—does not all this mean that Islam has declined? Is Islam simply something to be written down in books like al-Kāfi[102] and then laid aside? If the ordinances of Islam are not applied and the penal provisions of the law are not implemented in the external world—so that the thief, the plunderer, the oppressor, and the embezzler all go unpunished while we content ourselves with preserving the books of law, kissing them and laying them aside (even treating the Qur’an this way), and reciting Yā-Sin on Thursday nights[103]—can say that Islam has been preserved?<br />
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Since many of us did not really believe that Islamic society must be administered and ordered by an Islamic government matters have now reached such a state that in the Muslim countries, not only does the Islamic order not obtain, with corrupt and oppressive laws being implemented instead of the laws of Islam, but the provisions of Islam appear archaic even to the ‘ulamā. So when the subject is raised, they say that the tradition: “The fuqahā are trustees of the prophets” refers only to the issuing of juridical opinions. Ignoring the verses of the Qur’an, they distort in the same way all the numerous traditions that the scholars of Islam are to exercise rule during the Occultation. But can trusteeship be in this manner? Is the trustee not obliged to prevent the ordinances of Islam from falling into abeyance and criminals from going unpunished? To prevent the revenue and income of the country from being squandered, embezzled or misdirected?<br />
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It is obvious that all of these tasks require the existence of trustees, and that it is the duty of the fuqahā to assume the trust bequeathed to them, to fulfill it in a just and trustworthy manner.<br />
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The Commander of the Faithful (‘a) said to Shurayh[104]: “The seat [of judge] you are occupying is filled by someone who is a prophet (‘a), the legatee of a prophet, or else a sinful wretch.”[105] Now since Shurayh was neither a prophet nor the legatee of a prophet, it follows that he was a sinful wretch occupying the position of judge. Shurayh was a person who occupied the position of judge in Kūfah for about fifty or sixty years. Closely associated with the party of Mu‘āwiyah, Shurayh spoke and issued fatwās[106] in a sense favorable to him, and he ended up rising in revolt against the Islamic state. The Commander of the Faithful (‘a) was unable to dismiss Shurayh during his rule, because certain powerful figures protected him on the grounds that Abu Bakr and ‘Umar had appointed him and that their action was not to be controverted. Shurayh was thus imposed upon the Commander of the Faithful (‘a), who did, however, succeed in ensuring that he abided by the law in his judgment.<br />
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It is clear from the foregoing tradition that the position of judgment may be exercised only by a prophet (‘a) or by the legatee of a prophet. No one would dispute the fact that the function of judge belongs to the just fuqahā, in accordance with their appointment by the Imāms (‘a). This unanimity contrasts with the questions of the governance of the faqīh: some scholars, such as Narāqi,[107] or among more recent figures, Nā’ini,[108] regard all of the extrinsic functions and tasks of the Imāms (‘a) as devolving upon the faqih, while other scholars do not. But there can be no doubt that the function of judging belongs to the just fuqahā; this is virtually self-evident.<br />
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Considering the fact that the fuqahā do not have the rank of prophethood, and they are indubitably not “wretched sinners,” we conclude that, in the light of the tradition quoted above, they must be the legatees or successors of the Most Noble Messenger (s). Since, however, the expression “legatee of a prophet” is generally assumed to refer to his immediate successors, this tradition and others similar to it are only rarely cited as evidence for the successorship of the fuqahā. The concept “legatee of a prophet” is a broad one, however, and includes the fuqahā. The immediate legatee of the Most Noble Messenger (s) was of course the Commander of the Faithful (‘a), who was followed by the other Imāms (‘a), and the affairs of the people were entrusted to them. But no one should imagine that the function of governing or sitting in judgment was a form of privilege for the Imāms. Rule was entrusted to them only because they were best able to establish a just government and implement social justice among the people. The spiritual stations of the Imāms, which far transcend human comprehension, had no connection with their naming and appointing officials. If the Most Noble Messenger (s) had not appointed the Commander of the Faithful to be his successor, he would still have possessed the same sublime spiritual qualities. It is not that the exercise and function of government bestow spiritual rank and privilege on a man; on the contrary, spiritual rank and privilege qualify a man for the assumption of government and social responsibilities.<br />
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In any event, we deduce from the tradition quoted above that the fuqahā are the legatees, at one remove, of the Most Noble Messenger (s) and that all the tasks he entrusted to the Imāms (‘a) are also incumbent on the fuqahā; all the tasks that Messenger (s) performed, they too must perform, just as the Commander of the Faithful (‘a) did.<br />
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There is another tradition that may serve as proof or support for our thesis, one that is, indeed, preferable with respect to both its chain of transmission and its meaning. One chain of transmission for it, that passing through Kulayni, is weak, but the other, mentioned by Sadūq and passing through Sulaymān ibn Khālid108a is authentic and reliable. This is the text of the tradition. Imām Ja‘far as-Sādiq[109] (‘a) said: “Refrain from judging, because judging is reserved for an imām who is knowledgeable of the law and legal procedures and who behaves justly toward all the Muslims; it is reserved for a prophet (‘a) or the legatee of a prophet.”<br />
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Notice that the person who wishes to sit in judgment must, first of all, be an imām. What is meant here by imām is the common lexical meaning of the word, “leader” or “guide,” not its specific technical sense. In this context the Prophet (s) himself counts as an imām. If the technical meaning of imām[110] were intended, the specification of the attributes of justice and knowledge in the tradition would be superfluous. Second, the person who wishes to exercise the function of a judge must possess the necessary knowledge. If he is an imām, but unlearned in matters of law and juridical procedure, he does not have the right to be a judge. Third, he must be just. The position of judge, then, is reserved for those who posses these three qualifications—being a leader, and being knowledgeable and just. The tradition proceeds to clarify that these three qualifications can be found only in a prophet (‘a) or the trustee of a prophet.<br />
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I stated earlier that the function of judge belongs exclusively to the just faqīh; this is a fundamental aspect of fiqh, which is not a matter of dispute. Let us now see whether the three-fold qualifications for exercising the function of judge are present in the faqīh. Obviously we are concerned here only with the just faqīh, not with any faqīh. The faqīh is, by definition, learned in matters pertaining to the function of judge, since the term faqīh is applied to one who is learned not only in the laws and judicial procedure of Islam, but also in the doctrines, institutions, and ethics of the faith—the faqīh is, in short, a religious expert in the full sense of the word. If, in addition, the faqīh is just, he will be found to have two of the necessary qualifications. The third qualification is that he should be an imām, in the sense of leader. Now we have already stated that the just faqīh occupies a position of guidance and leadership with respect to judging, in accordance with his appointment by the Imām (‘a). Further, the Imām has specified that the three necessary qualifications are not to be found in anyone except a prophet (‘a) or the legatee of a prophet. Since the fuqahā are not prophets (‘a) they must be legatees or successors of the prophets (‘a). Therefore, we come to the conclusion that the faqīh is the legatee of the Most Noble Messenger (s), and in addition, during the Occultation of the Imām (‘a), he is the leader of the Muslims and the chief of the community. He alone may exercise the function of judge and no one else has the right to occupy the position of judgeship.<br />
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To whom should we recourse in social circumstances?<br />
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The third tradition relates to a signed decree of the Imām from which certain conclusions may be deduced, as I propose to do.<br />
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It is related in the book Ikmāl ad-Dīn wa Itmām an-Ni‘mah[111] that Ishāq ibn Ya‘qūb wrote a letter to the Imām of the Age[112] (may God hasten his renewed manifestation) asking him for guidance in certain problems that had arisen, and Muhammad ibn ‘Uthmān al-‘Umari,[113] the deputy of the Imām (‘a), conveyed the letter to him. A response was issued, written in the blessed hand of the Imam (‘a), saying: “In case of newly occurring social circumstances, you should turn for guidance to those who relate our traditions, for they are my proof to you, as I am God’s proof.”<br />
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What is meant here by the phrase “newly occurring social circumstances” (hawādith-i wāqi‘ah) is not legal cases and ordinances. The writer of the letter did not wish to ask what was to be done in the case of legal issues that were without precedent. For the answer to that question would have been self-evident according to the Shī‘i school, and unanimously accepted traditions specify that one should have recourse to the fuqahā in such cases. Indeed people had recourse to the fuqahā and made enquiries of them even during the lifetime of the Imāms (‘a). A person living in the time of the Lesser Occultation and in communication with the four deputies of the Imam (‘a), who wrote a letter to him and received an answer, must have known whom to refer to for the solution of legal cases. What is meant by hawādith-i wāqi‘ah is rather the newly arising situations and problems that affect the people and the Muslims. The question Ishāq ibn Ya‘qūb was implicitly posing was this: “Now that we no longer have access to you, what should we do with respect to social problems? What is our duty?” Or, he may have mentioned certain specific events and then asked: “To whom should we have recourse for guidance in these matters?” But it seems that his question was general in intent and that the Imām (‘a) responded in correspondingly general fashion, saying, “With respect to such occurrences and problems, you should refer to those who narrate our traditions, i.e., the fuqahā. They are my proofs to you, and I am God’s proof to you.”<br />
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What is the meaning of “God’s proof”?[114] What do you understand by this term? Can a single tradition count as a proof? If Zurārah[115] related a tradition, would that make him a proof? Is the Imām of the Age (‘a) comparable in authority to Zurārah, whom we follow in the sense that we act upon a tradition of the Most Noble Messenger (s) that Zurārah has narrated? When it is said that the holder of authority is the proof of God, does it mean that he is a “proof” purely with respect to details of the law, with the duty of giving legal opinions? The Most Noble Messenger (s) said: “I am now departing, and the Commander of the Faithful (‘a) will be my proof to you.” Do you deduce from this that after the Prophet (s) departed all tasks came to an end except delivering legal opinions, and that this was all that was left for the Commander of the Faithful (‘a)? Or on the contrary, does the term “proof of God” mean that just as the Most Noble Messenger (s) was the proof and authoritative guide of all the people, just as God had appointed him to guide people in matters, so too the fuqahā are responsible for all affairs and are the authoritative guides of the people?<br />
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A “proof of God” is one whom God has designated to conduct affairs; all his deeds, actions, and sayings constitute a proof for the Muslims. If some one commits an offense, reference will be to the “proof” for adducing evidence and formulating the charge. If the “proof” commands you to perform a certain act, to implement the penal provisions of the law in a certain way, or to spend the income derived from booty, zakāt, and sadaqah[116] in a certain manner, and you fail to obey him in any of these respects, then God Almighty will advance a “proof” against you on the Day of Judgment. If, despite the existence of the “proof,” you turn to oppressive authorities for the solution of your affairs, again God Almighty will refer to the “proof” as an argument against you on the Day of Judgment, saying: “I established a proof for you; why did you turn instead to the oppressors and the judicial system of the wrongdoers?” Similarly, God designates the Commander of the Faithful (‘a) as a “proof” against those who disobeyed him and followed false paths. Again, against those who assumed the caliphate, against Mu‘āwiyah and the Umayyad caliphs, against the Abbasid caliphs, and those who acted in accordance with their desires, a proof and argument is established: “Why did you illicitly assume rule over the Muslims? Why did you usurp the caliphate and government, despite your unworthiness?”<br />
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God calls to account all oppressive rulers and all governments that act contrary to the criteria of Islam, asking them: “Why did you commit oppression? Why did you squander the property of the Muslims? Why did you organize millenary celebrations?[117] Why did you spend the wealth of the people on the coronation[118] and the abominable festivities that accompanied it?” If one of them should reply: “Given the circumstances of the day, I was unable to act justly, or to relinquish my pretentious, luxurious palaces; I had myself crowned to draw attention to my country and the degree of progress we had achieved,” he will then be answered: “The Commander of the Faithful (‘a) was also a ruler; he ruled over all the Muslims and the whole of the broad Islamic realm. Were you more zealous than he in promoting the glory of Islam, the Muslims and the lands of Islam? Was your realm more extensive than his? The country over which you ruled was but a part of his realm; Iraq, Egypt and the Hijāz all belonged to his realm, as well as Iran. Despite this, his seat of command was the mosque: the bench of the judge was situated in one corner of the mosque, while in another, the army would prepare to set out for battle. That army was composed of people who offered their prayers regularly, were firm believers in Islam; you know well how swiftly it advanced and what results it obtained!”<br />
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Today, the fuqahā of Islam are proof to the people. Just as the Most Noble Messenger (‘a) was the proof of God---the conduct of all affairs was entrusted to him so that whoever disobeyed him had a proof advanced against him---so, too, the fuqahā are the proof of the Imām (‘a) to the people. All the affairs of the Muslims have been entrusted to them. God will advance a proof and argument against anyone who disobeys them in anything concerning government, the conduct of Muslim affairs, or the gathering and expenditure of public funds.<br />
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There can be no doubt concerning the meaning of the tradition we have quoted, although it is possible to have certain reservations about its chain transmission. Nonetheless, even if one does regard the tradition as being in its own right, a proof of the thesis we have advanced, it serves to support the other proofs we have mentioned.<br />
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Another tradition that supports our thesis is the maqbūlah[119] of ‘Umar ibn Hanzalah. Since this narration refers to a certain verse of the Qur’an, we must first discuss the verse in question as well as the verses that precede it in order to elucidate its meaning, before we go on to examine the tradition. I seek refuge in Allah, from the accursed Satan.<br />
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In the name of God, the Compassionate, the Merciful.<br />
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Verily God commands you to return trusts to their owners, and to act with justice when you rule among men. Verily, God counsels you thus, and God is all hearing, all seeing. O you who believe, obey God and obey the Messenger and the holders of authority from among you [i.e., those entrusted with leadership and government]. When you dispute with each other concerning a thing, refer it to God and His Messenger; if you believe in God and the Last Day, this will be best for you and the result, most beneficial. (4: 58-59)<br />
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In these verses, God commands us to return trusts to their owners. Some people believe that what is meant here by “trusts” is twofold: trust pertaining to men (i.e., their property), and those pertaining to the Creator (i.e., the ordinances of the sharī‘ah).[120] The sense of returning the divine trust would then be implementing the ordinances of Islam correctly and completely. Another group of exegetes believes instead that what is intended by “trust” is the imamate.[121] There is indeed a tradition that specifies: “We [the Imāms (‘a)] are those addressed in this verse,” for God Almighty commands the Most Noble Messenger (s) and the Imāms to entrust governance and leadership to their rightful possessors. Thus the Most Noble Messenger (s) entrusted governance to the Commander of the Faithful (‘a), who entrusted it to his successor, and each of his successors among the Imāms (‘a) handed it on in turn.<br />
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The verse goes on to say: “and to act with justice when you rule among men.” Those addressed here are the person who hold the reins of affairs in their hands and conduct the business of government—not judges, for the judge exercises only a juridical function, not a governmental one. The judge is a ruler only in a limited sense; the decrees that he issues are exclusively judicial, not executive. Indeed, in forms of government that have emerged in recent centuries, the judges represent one of the three branches of power, the other two being the executive (consisting of the council of ministers) and the legislative or planning body (the assembly or parliament). More generally, the judiciary is one of the branches of government and it fulfills one of the tasks of government. We must therefore conclude that the phrase “when you rule among men” relates to all the affairs of government, and includes both judges and those belonging to the other branches of power.<br />
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Now it has been established that since all the concerns of religion constitute a divine trust; a trust that must be vested in its rightful possessors a part of the trust must inevitably be government. Thus, in accordance with this verse, the conduct of all governmental affairs must be based on the criteria of justice, or to put it differently, on the law of Islam and the ordinances of the sharī‘ah. The judge may not issue an incorrect verdict—i.e., one based on some illegitimate, non-Islamic code—nor may the judicial procedure he follows or the law on which he bases his verdict be non-Islamic and therefore invalid. For example, when those engaged in planning the affairs of the country draw up a fiscal program for the nation, they must not impose unjust taxes on peasants working on publicly owned lands, reducing them to wretchedness and destroying the land and agriculture as a whole through the burden of excessive taxation. If the executive branch of government wishes to implement the juridical ordinances of the law and its penal provisions, they must not go beyond the limits of the law by inflicting extra lashes upon the offender or abusing him.<br />
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After the Commander of the Faithful (‘a) had cut off the hands of two thieves, he showed such love and concern in treating them and attending to their needs that they became his enthusiastic supporters. On another occasion, he heard that the plundering army of Mu‘āwiyah had stolen an anklet from the foot of a dhimmi[122] woman. He became so distraught and his sensibilities were so offended that he said in a speech: “If a person were to die in circumstances such as mine, no one would reproach him.” But despite all this sensitivity, the Commander of the Faithful (‘a) was a man who would draw his sword when it was necessary—to destroy the workers of corruption—with all the strength he could muster. This is the true meaning of justice.<br />
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The Most Noble Messenger (s) is the foremost example of the just ruler. When he gave orders for the conquest of a certain area, the burning of a certain place, or the destruction of a certain group whose existence was harmful for Islam, the Muslims, and mankind in general, his orders were just. If he had not given orders such as these, it would have meant neglecting the welfare of Islam, the Muslims, and human society.<br />
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Anyone who rules over the Muslims, or over human society in general, must always take into consideration, the public welfare and interest, and ignore personal feelings and interests. For this reason, Islam is prepared to subordinate individuals to the collective interest of society and has rooted out numerous groups that were a source of corruption and harm to human society.<br />
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Since the Jews of Bani Qurayza were a troublesome group, causing corruption in Muslim society and damaging Islam and the Islamic state, the Most Noble Messenger (‘a) eliminated them.[123]<br />
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Indeed, there are two essential qualities in a believer: he executes justice whenever necessary, with the utmost force and decisiveness and without exhibiting the least trace of feeling; and he displays the utmost love and solicitude whenever they are called for. In these two ways, the believer comes to serve as a refuge for society. Society, with both Muslim and non-Muslim members, will achieve security and tranquility as the result of government exercised by believers, and everybody will live in ease and without fear. The fact that men in our age live in fear of their rulers is because existing governments are not based on law; they are a form of banditry. But in the case of a government headed by someone like the Commander of the Faithful (‘a), that is, in the case of an Islamic government, only the traitors and oppressors—those who transgress and encroach on the rights of their fellows—suffer fear; for the public at large, fear and anxiety are nonexistent.<br />
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In the second of the two verses we have quoted, God Almighty says: “O you who believe, obey God and obey the Messenger and the holders of authority among you” (4:59).<br />
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According to a certain tradition, the beginning of the first verse (“return trusts to their owners”) is addressed to the Imāms (‘a), the next part of that verse, concerning rule with justice, is addressed to those who exercise command, and the second verse (“O you who believe…”) is addressed to the entire Muslim people. God commands them to obey Him by following his divine ordinances, and to obey His Most Noble Messenger (s) as well as the holders of authority (i.e., the Imāms) by adhering to their teachings and following their governmental decrees.<br />
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I have already said that obedience to the commands of God Almighty is different from obedience to the Most Noble Messenger (s). All the ordinances of divine law, whether or not they relate to worship, are the commands of God and to implement them is to obey God. The Most Noble Messenger (s) did not issue any commands concerning prayer, and if he urged men to pray, it was by way of confirming and implementing God’s command. When we pray, we too are obeying God; obeying the Messenger is different from obeying God.<br />
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The commands of the Most Noble Messenger (s) are those that he himself issued in the course of exercising his governmental function, as when, for example, he commanded the Muslims to follow the army of Usāmah,[124] to protect the frontiers of the Islamic state in certain way, to levy taxes on certain categories of people, and in general to interact with people in certain prescribed ways. All of these were commands of the Prophet (s). God has laid upon us the duty of obeying the Messenger (s). It is also our duty to follow and obey the holders of authority, who, according to our beliefs, are the Imāms (‘a). Of course, obedience to their governmental decrees is also a form of obedience to God. Since God Almighty has commanded us to follow the Messenger (s) and the holders of authority, our obeying them is actually an expression of obedience to God.<br />
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The verse we have cited continues: “When you dispute with each other concerning a thing, refer it to God and His Messenger.” Disputes that arise among people are of two kinds. First, there is the dispute arising between two groups or two individuals concerning a particular matter or claim. For example, someone may claim that there is a debt owed him, while the order party denies it; the truth of the matter must then be established, in accordance either with the sharī‘ah or with customary law.[125] In such cases one must turn to judges, who will examine the matter and deliver an appropriate verdict. The first kind of dispute then, is a civil one.<br />
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The second kind of dispute does not concern a disagreement of this type, but relates to oppression and crime. If a robber takes someone’s property by force, for example, or makes illicit use of people’s property, or if a burglar inters someone’s house and carries off his property, the competent authority to whom one should have recourse is not the judge but the public prosecutor. In such matters as this, which relates to penal not civil law (apart from some cases, which are simultaneously civil and penal), it is primarily the public prosecutor who is the guardian of the law and its ordinances and the protector of society. He begins his task by issuing an indictment, and then the judge examines the matter and delivers a verdict. The verdicts issued, whether civil or penal in nature, are put into effect by another branch of power, the executive.<br />
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The Qur’an says, then, in effect: “Whenever a dispute arises among you concerning any matter, your point of reference must be God and His ordinances and the Messenger (s), the executor of those ordinances. The Messenger (s) must receive the ordinances from God and implement them. If any dispute arises among you concerning a debt or loan, the Messenger (s) will intervene in his capacity as judge and deliver a verdict. If other disputes arise involving unlawful coercion or the usurpation of rights, again it is to the Prophet (s) that you should have recourse. Since he is the head of the Islamic state, he is obliged to enact justice. He must dispatch an official whose duty is to recover the usurped right and restore it to its owner. Further, in any matter where people had recourse to the Messenger, recourse must be to the Imāms, and obedience to the Imāms is, in effect, obedience to the Most Noble Messenger (s).”<br />
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In short, both of these verses with all their components embrace government in general, as well as judgehood; they are not restricted in any way to the function of judging, quiet aside from the consideration that certain verses of the Qur’an explicitly relate to government in the sense of the executive.<br />
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In the next verse, God says: “Have you not looked at those who claim to believe in what was revealed to you and what was revealed before you? They wish to seek justice from tāghūt [illegitimate powers], even though they have been commanded to disbelieve in therein” (4:60). Even if we do not interpret tāghūt as oppressive governments and all illicit forms of power that have revolted against divine government in order to establish monarchy or some other form of rule, we must still interpret it as including both judges and rulers. For customarily, one has recourse to the judicial authorities to initiate legal proceedings and obtain redress and the punishment of the offender, but then, the juridical verdict that they reach must be implemented by the executive power, which usually forms a separate branch of the government. Tyrannical governments—including the judiciary, the executives, and all other components of the state—comprise what is meant by tāghūt, for they have rebelled against divine command by instituting evil laws, implementing them, and then making them the basis of judicial practice. God has commanded us to disbelieve in them; that is, to revolt against them and their commands and ordinances. All who wish to disbelieve, in this sense, in the tāghūt —that is, to rise up in disobedience against illegitimate ruling powers —have a formidable duty that they must strive to fulfill as far as they are able.<br />
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Now let us examine the tradition known as the maqbūlah of ‘Umar ibn Hanzalah to establish its meaning and intent. ‘Umar ibn Hanzalah says: “I asked Imām as-Sādiq (‘a) whether it was permissible for two of the Shī‘ah who had a disagreement concerning a dept or a legacy to seek the verdict of the ruler or judge. He replied: ‘Any one who has recourse to the ruler or judge, whether his case be just or unjust, has in reality had recourse to tāghūt [i.e. the illegitimate ruling power]. Whatever he obtains as result of their verdict, he will have obtained by forbidden means, even if he has a proven right to it, for he will have obtained it through the verdict and judgment of the tāghūt, that power which God Almighty has commanded him to disbelieve in.’” (“They wish to seek justice from illegitimate powers, even though they have been commanded to disbelieve therein” [4:60].)<br />
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‘Umar ibn Hanzalah then asked: “What should these two Shī‘ah do then, under such circumstances?” Imām as-Sādiq (‘a) answered: “They must seek out one of you who narrates our tradition, who is versed in what is permissible and what is forbidden, who is well acquainted with our laws and ordinances, and accept him as judge and arbiter, for I appoint him as judge over you.”[126]<br />
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As both the beginning and the conclusion of this tradition make clear, and also the reference made by the Imām (‘a) to the Qur’anic verse, the scope of the question put to the Imām was general, and the instructions he gave in response were also of general validity. I said earlier that for the adjudication of both civil and penal cases, one must have recourse to judges, as well as to the executive authorities or general governmental authorities. One has recourse to judges in order to establish the truth, reconcile enmities, or determine punishments; and to the executive authorities, in order to obtain compliance with the verdict given by the judge and the enactment of his verdict, whether the case is civil or penal in nature. It is for reason that in the tradition under discussion the Imām (‘a) was asked whether we may have recourse to the existing rulers and powers, together with their judicial apparatus.<br />
<br />
In his answer, the Imām (‘a) condemns all recourse to illegitimate governments, including both their executive and their judicial branches. He forbids the Muslims to have recourse in any of their affairs to kings and tyrannical rulers, as well as to the judges who act as their agents, even if they have some well-established right that they wish to have enforced. Even if a Muslim’s son has been killed or his house has been ransacked, he does not have the right of recourse to oppressive rulers in order to obtain justice. Similarly, if a debt is owed to him and he has irrefutable evidence to that effect, again he may not have recourse to judges who are the servants and appointees of oppressors. If a Muslim does have recourse to them in such cases and obtains his undeniable rights by means of those illegitimate powers and authorities, the result he obtains will be harām,[127] and he will have no right to make use of it. Certain fuqahā have even gone so far as to say that, in cases where property is restored, the same rule applies. For example, if your cloak is stolen from you, and you regain it through the intervention of an illegitimate authority, you have no right to wear it. This particular ruling is open to discussion, but there is no doubt in more general cases. For example, if someone has a debt owed to him, and, in order to obtain it, has recourse to a body or authority other than that specified by God, and he subsequently receives his due, he may not legitimately put it to use. The fundamental criteria of the sharī‘ah make this necessary.<br />
<br />
So this is the political ruling of Islam. It is a ruling that makes Muslims refrain from having recourse to illegitimate powers and their appointed judges, so that non-Islamic and oppressive regimes may fall and the top-heavy judicial systems that produce nothing for the people but trouble may be abolished. This, in turn would open the way for having recourse to the Imāms (‘a) and those to whom they have assigned the right to govern and judge. The main purpose was to prevent kings and the judges appointed by them from attaining any form of authority, and people not to follow them. It has been declared to the Islamic nation that they are not authorities whom to be referred for God Himself had commanded men to disbelieve in kings and unjust rulers (i.e., to rebel against them),[128] and to have recourse to them would conflict with this duty. If you disbelieve in them and regard them as oppressors who are unfit to rule you must not have recourse to them.<br />
<br />
What then is the duty of the Islamic community in this respect? What are they to do when new problems occur and dispute arises among them? To what authority should they have recourse? In the tradition previously quoted, the Imām (‘a) said: “They must seek out one of you who narrates our traditions, who is versed in what is permissible and what is forbidden”—that is, whenever disputes arise among them, they should seek to have them resolved by those who narrate our hadith, are acquainted with what God has made permissible or forbidden, and comprehend our ordinances in accordance with the criteria of reason and the sharī‘ah. The Imām (‘a) did not leave any room for ambiguity lest someone say: “So, scholars of traditions are also to act as authorities and judges.” The Imām (‘a) mentioned all the necessary qualifications and specified that the person to whom we have recourse must be able to give an opinion concerning what is permissible and forbidden in accordance with the well-known rules, must be knowledgeable with the ordinances of Islam, and must be aware of the criteria needed to identify the traditions originating in taqiyyah or similar circumstances (which are not to be taken as valid). It is obvious that such knowledge of the ordinances of Islam and expertise in the science of tradition is different from mere ability to narrate tradition.<br />
<br />
In the same tradition the Imām (‘a) goes on to say: “I appoint him as ruler over you”—that is, “I appoint as ruler over you one who possesses such qualifications; I appoint anyone who possesses them to conduct the governmental and judicial affairs of the Muslims, and the Muslims do not have the right to have recourse to anyone other than him.” Therefore, if a robber steals your property, you should bring your complaint to the authorities appointed by the Imām (‘a). If you have a dispute with someone concerning debt or a loan and you need the truth of the matter to be established, again you should refer the matter to the judge appointed by the Imām (‘a), and not to anyone else. This is the universal duty of all Muslims, not simply of ‘Umar ibn Hanzalah, who, when confronted by a particular problem, obtained the ruling.<br />
<br />
This decree issued by the Imām (‘a), then, is general and universal in scope. For just as the Commander of the Faithful (‘a), while he exercised rule, appointed governors and judges whom all Muslims were bound to obey, so, too, Imām as-Sādiq (‘a), holding absolute authority and empowerment to rule over all the ‘ulamā, the fuqahā, and the people at large, was able to appoint rulers and judges not only for his own lifetime, but also for subsequent ages. This indeed he did, naming the fuqahā as “rulers,” so that no one might presume that their function was restricted to judicial affairs and divorced from the other concerns of government.<br />
<br />
We may also deduce from the beginning and end of this tradition, as well as from the Qur’anic verse to which it refers, that the Imām (‘a) was not concerned simply with the appointing of judges and did not leave other duties of the Muslims unclarified, for otherwise, one of the two questions posed to him—that concerned with seeking justice from illicit executive authorities—would have remained unanswered.<br />
<br />
This tradition is perfectly clear; there are no doubts surrounding its chain of transmission or its meaning. No one can doubt that the Imām (‘a) designated the fuqahā to exercise the functions of both government and judgeship. It is the duty of all Muslims to obey this decree of the Imām (‘a).<br />
<br />
In order to clarify the matter still further, I will adduce additional traditions, beginning with that of Abū Khadījah.<br />
<br />
Abū Khadījah, one of the trusted companions of Imām as-Sādiq (‘a), relates: “I was commanded by the Imām (‘a) to convey the following message to our friends [i.e., the Shī‘ah]: ‘When enmity and dispute arise among you, or you disagree concerning the receipt or payment of a sum of money, be sure not to refer the matter to one of these malefactors for judgment. Designate as judge and arbiter someone among you who is acquainted with our injunctions concerning what is permitted and what is prohibited, for I appoint such a man as judge over you. Let none of you take your complaint against another of you to the tyrannical ruling power.’ ”[129]<br />
<br />
The meaning of the phrase “dispute concerning a thing” relates to civil disputes, so that the first part of the Imām’s decree means that we are not to have recourse to the malefactors. Concerning part of the tradition which says “I appoint such a man as judge over you” it becomes clear that ‘malefactors’ means those judges whom the rulers of the day and illegitimate governments have allowed to occupy the position of judge. The Imām (‘a) goes on to say “Let none of you take your complaint against another of you to the tyrannical ruling power.” That is to say, “Whatever personal disputes arise among you, do not have recourse to tyrannical authorities and illegitimate powers; do not seek their aid in matters relating to the executive.” The expression “tyrannical ruler” refers, in general, to all illegitimate powers and authorities (that is, all non-Islamic rulers) and embraces all three branches of government—judicial, legislative and executive. Considering that earlier in the tradition, recourse to tyrannical judges is prohibited, however, it appears that this second prohibition relates to the executive branch. The final sentence is not a repetition of the preceding statement. First, the Imām prohibits having recourse to impious judges in the various matters that are their concern (interrogation, the establishment of proof, and so on), designates those who may act as judge, and clarifies the duties of his followers. Then he declares that they must refrain from having recourse to illegitimate rulers. This makes it plain that the question of judges is separate from that of having recourse to illegitimate authority; they are two different subjects. Both are mentioned in the tradition of ‘Umar ibn Hanzalah; there, the seeking of justice from both illegitimate authorities and judges is forbidden. In the tradition of Abū Khadijah the Imām (‘a) has appointed only judges, but in that reported by ‘Umar ibn Hanzalah the Imām (‘a) has designated both those who are to act as ruler and executive and those who are to act as judge.<br />
<br />
In accordance with the tradition narrated Abu Khadījah, then, the Imām (‘a) designated the fuqahā as judges in his own lifetime, and according to that narrated by ‘Umar ibn Hanzalah, he assigned them both governmental and judicial authority. We must now examine whether the fuqahā automatically forfeited those functions when the Imām (‘a) left this world? Were all the judges and rulers appointed by the Imāms (‘a) somehow dismissed from their functions when the Imāms (‘a) left?<br />
<br />
The governance of the Imāms (‘a) differs, of course, from that of all others; according to the Shi‘ah school, all the commands and instructions of the Imāms (‘a) must be obeyed, both during their lifetime and after their death. But, aside from this consideration, let us see what becomes of the functions and duties they have assigned in this world to the fuqahā.<br />
<br />
In all existing forms of government whether monarchical, republican, or following some other model, if the head of state dies or circumstances change so that there is a change in administration, military ranks and appointments are not affected. For example, a general will not automatically be deprived of his rank, an ambassador will not be dismissed from his post, and a minister of finance or a provincial or local governor will not be removed. The new administration or successor administration may, of course, dismiss or transfer them from their posts, but their functions are not automatically withdrawn from them.<br />
<br />
Obviously, certain powers do automatically terminate with death of the person who conferred them. Such is the case with ijāza-yi hasbiyyah, the authority given to someone by a faqīh to fulfill certain tasks on his behalf in a given town; when the faqīh dies, this authority expires. But, in another case, if a faqīh appoints a guardian for a minor or a trustee for an endowment, the appointments he makes are not annulled by his death but continue in force.<br />
<br />
The judicial and governmental functions assigned by the Imāms to the fuqahā of Islam are retained permanently. The Imām (‘a) was certainly aware of all aspects of the matter, and there can be no possibility of carelessness on his part. He must have known that in all governments of the world the position and authority of individual officeholders is not affected by the death or departure of the head of state. If he had intended that the right to govern and judge should be withdrawn after his death from the fuqahā whom he had designated, he would have specified that to be the case, saying: “The fuqahā are to exercise these functions as long as I live.”<br />
<br />
According to this tradition, then, the ‘ulamā of Islam have been appointed by the Imām (‘a) to the positions of ruler and judge, and these positions belong to them in perpetuity. The possibility that the next Imām would have annulled this decree and dismissed the fuqahā from these twin functions is extremely small. For the Imām forbade the Muslims to have recourse to kings and their appointed judges for obtaining their rights, and designated recourse to them as equivalent to recourse to the tāghūt; then, referring to the verse that ordains disbelief in tāghūt,[130] he appointed legitimate judges and rulers for the people. If his successor as Imām were not to have assigned the same functions to the fuqahā or to the new ones, what should the Muslims have done, and how would they have resolved their differences and disputes? Should they have had recourse to sinners and oppressors, which would have been equivalent to recourse to the tāghūt and thus a violation of divine command? Or should they have had recourse to no one at all, depriving themselves of all authority and refuge, which would have allowed anarchy to take over, with people freely usurping each other’s property, transgressing against each other’s rights, and being completely unrestrained in all they did?<br />
<br />
We are certain that if Imām as-Sādiq (‘a) assigned these functions to the fuqahā, neither his son Mūsā (‘a) nor any of the succeeding Imāms (‘a) abrogated them. Indeed, it is not possible for them to have abrogate these functions and said: “Henceforth, do not have recourse to the just fuqahā for the settlement of your affairs; instead, turn to kings, or do nothing at all and allow your rights to be trampled underfoot.”<br />
<br />
Naturally, if an Imām appoints a judge to a certain city, his successor may dismiss that judge and appoint another in his place, but the positions and functions that have been established cannot themselves be abolished. That is self-evident.<br />
<br />
The tradition that I shall now quote supports the thesis I have been advancing. If the only proof I had were one of the traditions I have been citing, I would be unable to substantiate my claim. Its essence, however, has been proved by the traditions already cited; what follows now is by way of supplementary evidence. Imām as-Sādiq (‘a) relates that the Prophet (s) said: “For whomever travels a path in search of knowledge, God opens up a path to paradise, and the angels lower their wings before him as a sign of their being well pleased [or God’s being well pleased]. All that is in the heavens and on earth, even the fish in the ocean, seeks forgiveness for him. The superiority of the learned man over the mere worshipper is like that of the full moon over the stars. Truly the scholars are the heirs of prophets (‘a); the prophets bequeathed not a single dinār or dirham; instead they bequeathed knowledge, and whoever acquires it has indeed acquired a generous portion of their legacy.”[131]<br />
<br />
The links in the chain of transmission of this tradition are all trustworthy; in fact, Ibrāhīm ibn Hāshim, father of ‘Ali ibn Ibrāhīm, is not moderately trustworthy but outstandingly so. The same tradition has been narrated with a slightly different text by another chain of transmission, one that is sound as far as Abū ’l-Bukhtūri although Abū’l-Bukhtūri himself is of questionable reliability. Here is the second version of the tradition: “Muhammad ibn Yahyā relates, on the authority of Ahmad ibn Muhammad ibn Īsā, who was told it by Muhammad ibn Khālid, to whom it was narrated by Abū ’l- Bukhtūri, that Imām Ja‘far as-Sādiq (‘a) said: ‘The scholars are the heirs of the prophets, for although the prophets bequeathed not a single dinār or dirham, they bequeathed their sayings and traditions. Whoever, then, acquires a portion of their traditions has indeed acquired a generous portion of their legacy. Therefore, see from whom you may acquire this knowledge, for among us, the Family of the Prophet, there are in each generation just and honest people who will repel those who distort and exaggerate, those who initiate false practices, and those who offer foolish interpretations [that is, they will purify and protect religion from the influence of such biased and ignorant people and others like them].’ ”[132] <br />
<br />
Our purpose in citing this tradition (which has also been referred to by the late Narāqi) is that it clarifies the meaning of the expression: “The scholars are the heirs of the prophets.” There are several matters that must be explained at this point.<br />
<br />
First, who are “the scholars”? Is it intended to mean the scholars of the Muslim community or the Imāms (‘a)? Some people are of the opinion probably the Imāms are intended. But it would appear that, on the contrary, the scholars of the community—the ‘ulamā—are intended. The tradition itself indicates this, for the virtues and qualities of the Imāms (‘a) that have mentioned elsewhere are quite different from what this tradition contains. The statement that the prophets (‘a) have bequeathed traditions and whoever learns those traditions acquires a generous portion of their legacy cannot serve as a definition of the Imāms. It must therefore refer to the scholars of the community. In addition, in the version narrated by Abū ’l-Bukhtūri, after the phrase: “The scholars are the heirs of the prophets,” we read: “Therefore, see from whom you may acquire this knowledge.” It seems that what is intended here is that, indeed, the scholars are the heirs of the prophets, but one must be careful in the choice of a person from whom to acquire the knowledge the prophets have bequeathed. It will contradict the obvious meaning of the tradition, therefore, to maintain that the Imāms are intended by the expression “heirs of the prophets” and that it is from them that people must acquire knowledge. Anyone acquainted with the traditions that relate to the status of the Imāms (‘a) and the rank accorded them by the Most Noble Messenger (s) will immediately realize that it is not the Imāms but the scholars of the community who are intended in this tradition. Similar qualities and epithets have been used for the scholars in numerous other traditions; e.g., “The scholars of my community are like the prophets preceding me,” and “The scholars of my community are like the prophets of the Children of Israel.”<br />
<br />
To conclude, then, it is obvious that the ‘ulamā—the scholars—are intended here. <br />
<br />
There is a second objection that might be raised here, which calls for clarification. It might be said that the expression: “The scholars are the heirs of the prophets” cannot be used as a proof of our thesis—the governance of the faqīh—since the prophets (anbiyā) have only one dimension of prophethood, which is that they derive knowledge from an exalted source by means of revelation, inspiration, or some other method, and this does not imply or require rule over the people or the believers. If God Almighty has not bestowed leadership and rule on the prophets, they can in no wise possess it; they are only prophets in the narrow sense of the word. If they have been ordained to communicate the knowledge they have received, then it will be their duty at most to communicate it to the people. For in our traditions, a distinction is made between the prophet (nabī) and the messenger (rasūl): the latter has the mission of communicating the knowledge he has received, while the former merely receives it. In addition, the state of prophethood (nubuwwat) is different from that of governance (wilāyat), and it is this titular designation of “prophet” (nabī) that has been used in this tradition. The scholars have been made the successors of the prophets with respect to this titular designation, and since this designation does not imply or necessitate governance (wilāyat), we cannot deduce from the tradition that the scholars are to possess governance. If the Imām had said that the scholars hold the rank of Moses or Jesus, we would naturally infer that the scholars possess all of the aspects and qualities of Moses or Jesus, including governance, but since he did not say this and did not assign to the scholars the rank of any particular person among the prophets, we cannot draw that particular conclusion from the tradition in question.<br />
<br />
In answer to this objection, it must first be stated that the criterion for the understanding of traditions and their wording must be common usage and current understanding, not precise technical analysis, and we, too, follow this criterion. Once a faqīh tries to introduce subtle technical points into the understanding of traditions, many matters become obscured. So, if we examine the expression: “The scholars are the heirs of the prophets” in the light of common usage, will it occur to us that only the titular designation of “prophet” is intended in the tradition, and that the scholars are heirs only to what is implied in that designation? Or on the contrary, does this expression provide a general principle that can be applied to individual prophets? To put it differently, if we were to ask someone who is aware only of the common usage of word, “Is such-and-such a faqīh a successor of Moses and Jesus?” He would answer—in the light of the tradition under discussion—“Yes, because Moses and Jesus are prophets.” Again, if we were to ask, “Is the faqīh an heir to the Most Noble Messenger (s)?” he would answer, “Yes, because the Most Noble Messenger is one of the prophets.”<br />
<br />
We cannot, therefore, take the word “prophets” as a titular designation, particularly since it is in the plural. If the singular “prophet” were used in the tradition, then it might be possible that only the titular designation was intended, but since the plural is used, it means “every one of the prophets,” not “every one of the prophets with respect to that by virtue of which they are prophets.” This latter sense would indeed indicate that the titular designation exclusively was intended, as distinct from all other designations, so that the expression would come to mean, “The faqīh enjoys the stature of the prophet (nabī), but not that of the messenger (rasūl) nor that of the ruler (wali).” Analyses and interpretations like these, however, go against both common usage and reason.<br />
<br />
For a third objection, let us suppose that the scholars are given the stature of the prophets with respect to their titular designation, with respect to that by virtue of which they are prophets. We must then regard the scholars as possessing all the attributes that God Almighty has designated the prophets as possessing, in accordance with this same equation of the scholars with the prophets. If, for example, some one says that so-and-so enjoys the same rank as the just and says next that we must honor the just, we infer from the two statements taken together that we must honor the person in question. This being the case, we can infer from the Qur’anic verse: “The prophet has higher claims on the believers than their own selves” (33:6) that the ‘ulamā possess the function of governance just as the prophet does. For what is implicit in having “higher claims” is precisely governance and command. In commenting upon the verse in question, the work Majma‘ al-Bahrayn[133] cites a tradition of Imām al-Bāqir (‘a): “This verse was revealed concerning governance and command”. The prophet, then, is empowered to rule and govern over the believers, and the same rule and governance that has been established for the Most Noble Messenger (s) is also established for the scholars for both in the verse quoted and in the tradition under discussion the titular designation “prophet” has been used.<br />
<br />
We can, moreover, refer to a number of verses that designate the prophet as possessing various qualities and attributes, as, for example: “Obey God and obey the Messenger and the holders of authority from among you” (Qur’an, 4:59). Although a distinction is made in certain traditions between “prophet” and “messenger” with respect to the mode of revelation, rationally and in common usage the two words denote the same meaning. According to common usage, the “prophet” is one who receives tidings from God, and the “messenger” is one who conveys to mankind what he has received from God.<br />
<br />
A fourth objection might also be raised. The ordinances that the Most Noble Messenger (s) left are a form of legacy, even though they are not designated technically as such, and those who take up those ordinances are his heirs. But what proof is there that the function of governance that the Prophet (s) exercised could be bequeathed and inherited? It might be that what could be bequeathed and inherited consisted only of his ordinances and his traditions, for the tradition states that the prophets bequeathed knowledge, or, in the version narrated by Abu ’l-Bukhturi, that they bequeathed “a legacy of their sayings and traditions.” It is apparent, then, that they bequeathed their traditions, but governance cannot be bequeathed or inherited.<br />
<br />
This objection is also unjustified. For governance and command are extrinsic and rational matters; concerning these matters, we must have recourse to rational persons. We might ask them whether they regard the transfer of governance and rule from one person to another by way of bequest as possible. For example, if a rational person is asked, “Who is heir to the rule in such-and-such a country?” will he answer that the position of ruler cannot be inherited, or say instead that such-and-such a person is the heir to the crown and the throne? “Heir the throne” is a well-known current expression. There can be no doubt that rationally speaking governance can be transferred from one person to another just like property that is inherited. If one considers first the verse: “The prophet has higher claims on the believers than their own selves,” and then the tradition: “The scholars are the heirs of the prophets,” he will realize that both refer to the same thing: extrinsic matters that are rationally capable of being transferred from one person to another.<br />
<br />
If the phrase: “The scholars are the heirs of the prophets” referred to the Imāms (‘a)—as does the tradition to the effect that the Imāms are the heirs of the Prophet (s) in all things—we would not hesitate to say that the Imāms are indeed the heirs of Prophet in all things, and no one could say that the legacy intended here refers only to knowledge and legal questions. So if we had before us only the sentence: “The scholars are the heirs of the prophets” and could disregard the beginning and end of the tradition, it would appear that all functions of the Most Noble Messenger (‘a) that were capable of being transmitted—including rule over people—and that devolved on the Imāms after him, pertain also to the fuqahā, with the exception of those functions that must be excluded for other reasons and which we too exclude wherever there is reason to do so.<br />
<br />
The major problem still remaining is that the sentence: “The scholars are heirs of the prophets” occurs in a context suggesting that the traditions of the prophets constitute their legacy. The authentic tradition narrated by Qaddāh reads: “The prophets bequeathed not a single dinār or dirham; instead they bequeathed knowledge.” That related by Abū ’l–Bukhtūri reads: “Although the prophets did not bequeath a single dinār or dirham; they bequeathed their sayings and traditions.” These statements provide a context suggesting that the legacy of the prophets is their traditions, and that nothing else has survived of them that might be inherited, particularly since the particle “innamā” occurs in the text of the tradition, indicating exclusivity.<br />
<br />
But even this objection is faulty. For if the meaning were indeed that the Most Noble Messenger (s) had left nothing of himself that might be inherited except his traditions, this would contradict the very bases of our Shi’ah school. The Prophet (s) did indeed leave things that could be inherited, and there is no doubt that among them was his exercise of rule over the community, which was transmitted by him to the Commander of the Faithful (‘a), and then to each of the other Imāms (‘a) in succession. The particle “innamā” does not always indicate exclusivity, and indeed there are doubts that it ever does; in addition, “innamā” does not occur in the text narrated by Qaddāh, but only in that related by Abu ’l- Bukhturi whose chain of transmission is weak, as I have already said.<br />
<br />
Now let us examine in turn each of the sentences in the text narrated by Qaddāh in order to see whether the context does, in fact, indicate that the legacy of the prophets consists exclusively of their traditions.<br />
<br />
“For whoever travels a path in search of knowledge, God opens up a path to paradise.” This is a sentence in praise of scholars, but not in praise of any scholar, so that we imagine the sentence to be uniformly praising all types of scholar. Look up the traditions in al-Kāfi concerning the attributes and duties of scholars, and you will see that in order to become a scholar and an heir of the prophets, it is not enough to study a few lines. The scholar also has duties he must perform, and therein lies the real difficulty of his calling.<br />
<br />
“The angels lower their wings before him as a sign of their being well pleased with him.” The meaning of “lower their wings” is obvious to those who concern themselves with these matters. It is an act signifying humility and respect.<br />
<br />
“All that is in the heavens and on earth, even the fish in the ocean, seeks forgiveness for him.” This sentence does not require detailed explanation because it is not relevant to our present theme.<br />
<br />
“The superiority of the learned man over the mere worshipper is like that of the full moon over the stars.” The meaning of this sentence is clear.<br />
<br />
“Truly the scholars are the heirs of the prophets.” The entire tradition, from its beginning down to and including this sentence, is in praise of the scholars and in exposition of their virtues and qualities, one of these qualities being that they are the heirs of the prophets. Being the heirs of the prophets becomes a virtue for the scholars when they exercise governance and rule over people, like the prophets, and obedience to them is a duty.<br />
<br />
The meaning of the next expression in the tradition, “The prophets bequeathed not a single dinār or dirham,” is not that they bequeathed nothing but learning and traditions. Rather it is an indication that although the prophets exercised authority and ruler over people, they were men of God, not materialistic creatures trying to accumulate worldly wealth. It also implies that the form of government exercised by the prophets was different from monarchies and other current forms of government, which have served as means for the enrichment and gratification of the rulers.<br />
<br />
The way of life of the Most Noble Messenger (s) was extremely simple. He did not use his authority and position to enrich his material life in the hope of leaving a legacy. What he did leave behind was knowledge, the most noble of all things, and in particular, knowledge derived from God Almighty. Indeed, the singling out of knowledge for mention in this tradition may have been precisely because of its nobility.<br />
<br />
It cannot be said that since the qualities of the scholars are mentioned in this verse together with their being heirs to knowledge and not heirs to property, therefore, the scholars are heirs only to knowledge and traditions.<br />
<br />
In certain cases, the phrase: “What we leave behind is charity” has been added to the tradition, but it does not truly belong there. Found only in Sunni versions of the traditions, it has been added for political reasons.[134]<br />
<br />
The most we can say with respect to the context these sentences provide for the statement: “The scholars are heirs to the prophets” is that the statement cannot be taken in an absolute sense, which would mean that everything that pertains to the prophets also pertains to the scholars. Nor can the statement, because of its context, be taken in the restricted sense that the scholars are heirs only to the knowledge of the prophets. If that were sense, the tradition would contradict the other traditions we quoted earlier in connection with our theme and tend to neglect them. This restricted sense cannot be derived from this.<br />
<br />
<br />
<br />
For the sake of argument, if it were true that this tradition means that the Most Noble Messenger (s), left no legacy but knowledge, and that rulership and governance can be neither bequeathed nor inherited, and if, too, we did not infer from the Prophet’s saying: “‘Ali is my heir” that the Commander of the Faithful (‘a) was indeed his successor, then we would be obliged to have recourse to nass[135] with respect to the successorship of the Commander of the Faithful and the remaining Imāms (‘a). We would then follow the same method with respect to the exercise of governance by the faqīh, for according to the tradition cited above, the fuqahā have been appointed to the function of successorship and rule. Thus, we have reconciled this tradition with those that indicate appointment.<br />
<br />
In his ‘Awā’id,[136] Narāqi quotes the following tradition from the Fiqh-i Razāvi:[137] “The rank of the faqīh in the present age is like that of the prophets of the Children of Israel.” Naturally, we cannot claim that the Fiqh-i Razāvi was actually composed by Imām Ridā (‘a), but it is permissible to quote it as a further support for our thesis.<br />
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It must be understood that what is meant by “the prophets of the Children of Israel” is indeed the prophets, not fuqahā who lived in the time of Moses and may have been called prophets for some reason or other. The fuqahā who lived in the time of Moses were all subject to his authority, and exercised their functions in obedience to him. It may be that when he dispatched them somewhere to convey a message, he would also appoint them as “holder of authority”—naturally, we are not precisely informed about these matters—but it is obvious that Moses himself was one of the prophets of the Children of Israel, and that all of the functions that existed for the Most Noble Messenger (s) also existed for Moses, with a difference, of course, in rank, station, and degree. We deduce from the general scope of the word “rank” in this tradition, therefore, that the same function of rulership and governance that Moses exercised exists also for fuqahā.<br />
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The Jāmi’ al-Akhbār[138] contains the following tradition of the Most Noble Messenger (s): “On the Day of Judgment I will take pride in the scholars of my community, for the scholars of my community are like the prophets preceding me.” This tradition also serves to support my thesis.<br />
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In the Mustadrak,[139] a tradition is quoted from the Ghurār[140] to the following effect: “The scholars are rulers over the people.” One version reads “hukamā” (“wise men”) instead of “hukkām” (“rulers”), but this appears to be incorrect. According to the Ghurār, the form “hukkām” is correct. The meaning of this tradition is self-evident, and if its chain of transmission is valid, it may also serve to support my thesis.<br />
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There are still additional traditions that may be quoted. One of them is quoted in Tuhāf al-‘Uqūl[141] under the heading: “The Conduct of Affairs and the Enforcement of Ordinances by the Scholars.” This tradition consists of two parts. The first is a tradition transmitted by the Doyen of the Martyrs (‘a) from the Commander of the Faithful, ‘Ali (‘a), and concerns the enjoining of the good and the prohibition of the evil. The second part is the speech of the Doyen of the Martyrs concerning the governance of the faqīh and the duties that are incumbent upon the fuqahā, such as the struggle against oppressors and tyrannical governments in order to establish an Islamic government and implement the ordinances of Islam. In the course of this celebrated speech, which he delivered at Mīnah,[142] he set forth the reasons for his own jihād against the tyrannical Umayyad state. Two important themes may be deduced from this tradition. The first is the principle of the governance of the faqīh, and the second is that the fuqahā, by means of jihād and enjoying the good and forbidding the evil, must expose and overthrow tyrannical rulers and rouse the people so that the universal movement of all alert Muslims can establish Islamic government in place of tyrannical regimes.<br />
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This is the tradition.[143] The Doyen of the Martyrs (‘a) said: “O people, take heed of the counsel God gave His friends when he rebuked the rabbis by saying, ‘Why do their scholars and rabbis not forbid their sinful talk and consumption of what is forbidden [that is, such talk and consumption on the part of the Jews]? Truly what they have done is evil’ (Qur’an, 5:63). Again God says: “Cursed by the tongue of David and Jesus, son of Mary, are those among the Children of Israel who have failed to believe on account of their rebellion and transgression. They did not prevent each other from committing vile and corrupt acts; truly what they did was abominable!” (Qur’an, 5:78). God blamed and reproached them because they saw with their own eyes the oppressors committing vile and corrupt acts but did not stop them, out of love for the income they received from them as well as fear of persecution and injury. However, God orders us to fear Him, not men, and He says: “And the believing men and women are friends and protectors of each other; they enjoin the good and forbid the evil” (Qur’an, 9:71).<br />
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“We see that this verse, in the course of enumerating the attributes of the believers, the attributes that indicate mutual affection, solitude, and desire to guide each other, God begins with enjoining the good and forbidding the evil, considering this the prime duty. For He knows that if this duty is performed and is established within society, performance of all other duties will follow, from the easiest to the most difficult. The reason for this is that enjoining the good and forbidding the evil means summoning people to Islam, which is a struggle to establish correct belief in the face of external opposition, while at the same time vindicating the rights of the oppressed; opposing and struggling against oppressors within the community; and endeavoring to ensure that public wealth and the income derived from war are distributed in accordance with the just laws of Islam, and that taxes [zakāt and all other forms of fiscal income, whether compulsory or voluntary] are collected, levied, and expended in due and proper form.<br />
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“O scholars, you who are celebrated and enjoy good repute on account of your learning! You have achieved fame in society because of your devotion, the good counsel you impart, and the guidance you dispense. It is on account of God that men venerate and stand in awe of you, so that even the powerful fear you and feel compelled to rise respectfully before you, and men who are not subject to you and over whom you hold no authority willingly regard themselves as your subordinates and grant you favors they deny themselves. When the people do not receive their due from the public treasury, you intervene and act with the awesomeness and imperiousness of monarchs and the stature of the great. Have you not earned all these forms of respect and prestige because of men’s hopes that you will implement God’s laws, even though in most instances you have failed to do so?<br />
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“You have failed to enforce most of the rights you were entrusted to preserve. For instance, you have neglected the rights of the oppressed and the lowly, squandered the rights of the weak and the powerless, but pursed assiduously what you regard as your personal rights. You have not spent your money or risked your lives for the sake of the One Who gave you life, nor have you fought against any group or tribe for the sake of God. You desire, and regard it as your due, that He should grant you paradise, the company of the Prophet, and security from hellfire in the hereafter. You who have such expectations of God, I fear that the full weight of His wrath will descend upon you, for although it is by his might and glory that you have achieved high rank, you show no respect to those who truly know God and wish to disseminate their knowledge while you yourselves enjoy respect among God’s bondsmen on His account.<br />
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“I am also afraid for you for another reason: you see the covenants enacted with God* being violated and trampled underfoot; yet you show no anxiety. When it comes to the covenants enacted with your fathers, you become greatly disturbed and anxious if they are only violated in part, but the pledges you have given to the Most Noble Messenger** are a matter of complete indifference to you. The blind, the dumb, and the poverty-stricken cultivators of the land everywhere lack protectors and no mercy is shown them. You do not behave in accordance with your function and rank, nor do you support or pay any regard to those who do so behave and who strive to promote the standing of the religious scholars. You purchase your safety from the oppressive ruling powers with flattery, cajolery and compromise.<br />
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“All these activities have been forbidden you by God, and He has, moreover, commanded you to forbid each other to engage in them, but you pay no attention. The disaster that has befallen you is greater than what has befallen others, for the true rank and degree of ‘ulamā has been taken away from you. The administration of the country, the issuing of judicial decrees, and the approving of legislative programs should actually be entrusted to religious scholars who are guardians of the rights of God and knowledgeable about God’s ordinances concerning what is permitted and what is forbidden. But your position has been usurped from you, for no other reason than that you have abandoned the pivot of truth—the law of Islam and God’s decree—and have disagreed about the nature of the Sunnah, despite the existence of clear proofs. <br />
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“If you were true men, strong in the face of torture and suffering and prepared to endure hardship for God’s sake, then all proposed regulations would be brought to you for your approval and for you to issue; authority would lie in your hands. But you allowed the oppressors to take away your function, and permitted that the government, which is supposed to be regulated by the provisions of the sharī‘ah, to fall into their hands so that they administer it on the shaky basis of their own conjectures and suppositions and make arbitrariness and the satisfaction of lust their consistent practice. What enabled them to gain control of government was your fleeing in panic from being killed, your attachment to the transitory life of this world. With that mentality and the conduct it inspires, you have delivered the powerless masses into the clutches of the oppressors. While some cringe like slaves under the blows of the oppressors, and others search in misery and desperation for bread and water, the rulers are entirely absorbed in the pleasures of kingship, earning shame and disgrace for themselves with their licentiousness, following evil counselors, and showing impudence toward God. One of their appointed spokesmen mounts the minbar[144] in each city. The soil of the homeland is defenseless before them, and they grab freely whatever they want of it. The people are their slaves, and are powerless to defend themselves. One ruler is a dictator by nature, malevolent and rancorous; another represses his wretched subjects ruthlessly, plundering by imposing on them all kinds of burdens; and still another refuses in his absolutism to recognize either God or the Day of Judgment! Is it not strange—how can one not think it strange—that society is in the clutches of a cunning oppressor whose tax collectors are oppressors and whose governors feel no compassion or mercy toward the believers under their rule?<br />
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“It is God Who will judge concerning what is at dispute among us and deliver a decisive verdict concerning all that occurs among us.<br />
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“O God! You know that everything we did [that is, the struggle in which they had recently engaged against the Umayyads] was not prompted by rivalry for political power, nor by a search for wealth and abundance; rather it was done in order to demonstrate to men the shining principles and values of Your religion, to reform the affairs of Your land, to protect and secure the indisputable rights of Your oppressed servants, and to act in accordance with the duties You have established and the norms, laws, and ordinances You have decreed.<br />
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“So, O scholars of religion! You are to help us reach this goal, win back our rights from those powers who have considered it acceptable to wrong you and who have attempted to put out the light kindled by your Prophet. God the One suffices us—upon Him do we rely, to Him do we turn, in His hands lies our fate, and to Him shall we return.”<br />
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When the Doyen of the Martyrs (‘a) said at the beginning of this sermon: “O people, take heed of the counsel God gave His friends when He rebuked the rabbis,” his address was not restricted to a particular group of people—those present in the assembly, the inhabitants of a certain city, town, or country, or even all people alive in the world at the time. Rather it embraces all who hear the summons at whatever time, for it begins with the expression “O people” (yā ayyuha ’n-nās), which occurs in the Qur’an with the same universal meaning.[145] When God rebukes the rabbis—the Jewish scholars—and condemns their behavior, He is at the same time addressing His friends (awliyā) and advising them. The word “awliyā” means here those who have set their faces toward God and hold responsible positions in society, not the Twelve Imāms.[146]<br />
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God says in the verse we are examining: “Why do their scholars and rabbis not forbid their sinful talk and consumption of what is forbidden? Truly what they have done is evil.” Thus He reproaches the rabbit and Jewish religious scholars for failing to prevent the oppressors’ sinful talk—a term that includes lying, slander, distorting the truth, and so forth—and consumption of what is forbidden. It is obvious that, this reproach and upbraiding is not confined to the scholars of the Jews, nor for that matter to those of the Christians; it applies also to the religious scholars in Islamic society, or indeed, any other society. If the religious scholars of Islamic society are silent, therefore, in the face of the policies of the oppressors, they too are reproached and condemned by God; and here there is no distinction between scholars of the past, present, and future—they are equal in this regard. The Doyen of the Martyrs (‘a) made reference to this verse of Qur’an so that the religious scholars of Islamic society would take heed, awaken, and no longer neglect their duty of enjoining the good and forbidding the evil or stay silent in the face of the oppressive and deviant ruling classes.<br />
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There are two points to which he draws attention by citing this verse. First, the religious scholars’ neglect of their duties is more harmful than the failure of others to perform their normal duties. If a bazaar merchant, for example, does something wrong, it is only he who suffers the harm that results. But if the religious scholars fail in fulfilling their duties, by keeping silent, let us say, in the face of tyranny, Islam itself suffers as a result. But if, on the contrary, they act in accordance with their duty and speak out when they should, eschewing silence, then Islam itself will benefit.<br />
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Secondly, although all things contrary to the sharī‘ah must be forbidden, emphasis has been placed on sinful talk and consumption of what is forbidden, implying that these two evils are more dangerous than all the others and must therefore be more diligently combated. Sometimes the statements and propaganda put forth by oppressive regimes are more harmful to Islam and the Muslims than their actions and policy, endangering the whole repute of Islam and the Muslims. God reproaches the religious scholars, therefore, for failing to prevent the oppressors from uttering dishonest words and spreading sinful propaganda. He says in effect: “Why did they not denounce the man who falsely claimed to be God’s vicegerent on earth and the instrument of His will, who claimed to be enforcing God’s laws in the right way and to have a correct understanding and practice of Islamic justice, even though he was incapable of comprehending what justice is? Claims like these are a form of sinful talk that is extremely harmful to society. Why did the religious scholars not prevent them from being made? The tyrants who uttered this nonsense talk and committed treason and brought evil innovations[147] into Islam; why did the religious scholars not stand in their way and make them desist from these sins?<br />
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If someone interprets God’s ordinances in a way displeasing to Him, thus introducing an evil innovation in Islam, or executes laws that are anti-Islamic, claiming to be acting in accordance with the requirements of Islamic justice, it is the duty of the religious scholars to proclaim their opposition. If they fail to do so, they will be cursed by God, as is apparent both from the verse under discussion and from this tradition: “When evil innovations appear, it is the duty of the scholars to bring forth his knowledge [by condemning them]; otherwise, God’s curse will be upon him.”<br />
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In such cases, the expression of opposition and the expounding of God’s teachings and ordinances that stand in contradiction to innovation, oppression, and sin, are also useful in themselves, for they make the masses aware of the corruption of society and the wrongdoing of the treacherous, sinful, and irreligious rulers. The people will then rise up in revolt and refuse to collaborate any longer with the tyrants or to obey corrupt and treacherous ruling powers. The expression of opposition by religious scholars is a form of “forbidding the evil” on the part of the religious leadership, which creates in its wake a wave of broad opposition and “forbidding the evil” on the part of all religiously inclined and honorable people. If the oppressive and deviant rulers do not bow to the wishes of such an oppositional movement by returning to the straight path of Islam and obedience to God’s laws, but attempt to silence it by force of arms, they will, in effect, have engaged in armed aggression against the Muslims and acquired the status of a rebellious group (fī’a bāghiya). It will then be the duty of the Muslims to engage in an armed jihād against that ruling group in order to make the policies of the ruling society and the norms of government conform to the principles and ordinances of Islam.<br />
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It is true that at present, you do not have the power to prevent the innovative practices of the rulers or to halt the corruption in which they are engaged. But at least do not stay silent. If they strike you on head, cry out in protest! Do not submit to oppression; such submission is worse than oppression itself. In order to counteract their press and propaganda apparatus, we must create our own apparatus to refuse whatever lies they issue and to proclaim that Islamic justice is not what they claim it is, but on the contrary, has a complete and coherent program for ordering the affairs of the family and all Muslim society. All these matters must be made clear so that people can come to know the truth and coming generations will not take the silence of the religious leaders as proof that the deeds and policies of the oppressors conform to the sharī‘ah, and that the perspicacious religion of Islam allows them to “consume what is forbidden,” or in other words, to plunder the wealth of the people.<br />
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Since the range of thought of some people is confined to the mosque we are now sitting in and is incapable of extending any further, when they hear the expression “consumption of what is forbidden,” they can only think of some corner grocer whose is (God forbid) selling his customers short. They never think of the whole range of more important forms of “consuming what is forbidden,” of plunder. Huge amounts of capital are being swallowed up; our public funds are being embezzled; our oil is being plundered; and our country is turned into a market for expensive, unnecessary goods by the representatives of foreign companies, which makes it possible for foreign capitalists and their local agents to pocket the people’s money. A number of foreign states carry off our oil after drawing it out of the ground, and the negligible sum they pay to the regime they have installed returns to their pockets by other routes. As for the small amount that goes into the treasury, God only knows what it is spent on. All of this is a form of “consumption of what is forbidden” that takes place on an enormous scale, in fact on an international scale. It is not merely an evil, but a hideous and most dangerous evil. Examine carefully the conditions of society and the actions of the government and its component organs, and then you will understand what hideous “consumption of what is forbidden” is taking place now. If an earthquake occurs in some corners of the country, it too becomes a means for the ruling profiteers to increase their illegal income: they fill their pockets with money that is supposed to go to the victims of the earthquake. Whenever our oppressive, anti-national rulers enter into agreements with foreign states or companies, they pocket huge amounts of our people’s money and lavish additional huge sums on their foreign masters. It is a veritable flood of forbidden consumption that sweeps past us, right before our eyes. All this is misappropriation of wealth goes on and on: in our foreign trade and in the contracts made for the exploitation of our mineral wealth, the utilization of our forests and other natural resources, construction work, road building, and the purchase of arms from the imperialists, both Western and communist.<br />
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We must end all this plundering and usurpation of wealth. The people as a whole have a responsibility in this respect, but the responsibility of the religious scholars is graver and more critical. We must take the lead over other Muslims in embarking on this sacred jihād, this heavy undertaking; because of our rank and position, we must be in the forefront. If we do not have the power today to prevent these misdeeds from happening and to punish these embezzlers and traitors, these powerful thieves that rule over us, then we must work to gain that power. At the same time, to fulfill our minimum obligation, we must not fail to expound the truth and expose the thievery and mendacity of our rulers. When we come to power, we will not only put the country’s political life, economy, and administration in order, we will also whip and chastise the thieves and the liars.<br />
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They set fire to the Masjid al-Aqsā.[148] We cry out: “Leave the Masjid al-Aqsā half-burned to the ground; do not erase all traces of the crime!” But the Shāh’s regime opens an account, sets up a fund, and starts collecting money from the people supposedly to rebuilt the Masjid al-Aqsā, but really to fill the pockets of our rulers while also covering up the crime committed by Israel.<br />
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These are the disasters that are afflicting the nation of Islam, and that have brought us to our present state. Is it not duty of the scholars of Islam to speak out about all this? “Why do their rabbis not forbid their consumption of what is forbidden”? why do our Muslims scholars not protect? Why do they say nothing about all this plundering?<br />
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To return to the sermon of the Doyen of the Martyrs (‘a), he continues with a reference to the verse: “Cursed are those among Children of Israel who have failed to believe” (5:78). This is not relevant to our present discussion. Then he says: “God reproached and blamed them [the rabbis] because they saw with their own eyes the oppressors committing vile and corrupt acts but did not stop them.” According to the Doyen of the Martyrs, their silence was due to two factors: greed and baseness. Either they were covetous persons who profited materially from the oppressors, accepting payment to keep quiet, or they were faint-hearted cowards who were afraid of them.<br />
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Consult the traditions referring to enjoining the good and forbidding the evil. There the conduct of those who constantly invent excuses in order to escape from doing their duty is condemned and their silence is considered shameful. “God says: ‘Do not fear men, but fear Me’ (2:150). This verse means roughly: ‘Why do you fear men? Our friends (awliyā) have given up their lives for the sake of Islam; you should be prepared to do the same.’<br />
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“Elsewhere in the Qur’an God also says: “The believers, men and women, are friends and protectors to each other; they enjoin the good and forbid the evil;…they establish the prayer, pay the zakāt, and obey God and His Messenger’ (9:71). In this verse, God mentions the duty of enjoining the good and forbidding the evil first because He knows that if this duty is correctly performed, all other duties, whether easy or difficult, will fall into place. For enjoining the good and forbidding the evil means summoning men to Islam while at the same time remedying oppression, opposing the oppressor, making just distribution of the spoils of war, and levying and spending taxes in just and due form.”<br />
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If the duty of enjoining the good and forbidding the evil is properly performed, all other duties will automatically fall into place. If the good is enjoined and the evil forbidden, the oppressors and their agents will be unable to usurp the people’s property and dispose of it according to their own whims; they will be unable to squander the taxes taken from the people. For he who enjoins the good and forbids the evil actively calls men to Islam by remedying injustice and opposing the oppressor.<br />
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Enjoining the good and forbidding the evil has been made a duty primarily for the sake of accomplishing these high aims. We have restricted it, however, to a narrow category of affairs where harm is suffered chiefly by the individual who is guilty of a sin by deed or by omission. We have the idea firmly in our heads that the instances of evil we are called upon to combat (munkarāt) are only the things we encounter or hear about in everyday life. For example, if someone plays music while we are riding on the bus,[149] or the owner of a coffee house does something wrong, or someone eats in the middle of the bazaar during Ramadān,[150] we regard all these things as instances of evil we must denounce. Meanwhile, we remain totally oblivious to far greater evils. Those who are destroying the welfare of Islam and trampling on the rights of the weak---it is they whom we must force to desist from evil.<br />
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If a collective protest were made against the oppressors who commit an improper act or crime, if several thousand telegrams were sent to them from all the Islamic countries telling them to desist, to relinquish their errors, they certainly would desist. If every time a step were taken or a speech given against the interests of Islam and the welfare of the people, those responsible were condemned throughout the country, in every single village and hamlet, they would be obliged to retreat. Could they possibly do otherwise? Never! I know them; I know what kind of people they are. They are very cowardly and would retreat very quickly. But if they see that we are more gutless than they are, they will give themselves airs and do whatever they want.<br />
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When the ‘ulamā of Qum met and banded together on one occasion, and the provinces supported them by sending delegations and delivering speeches to show their solidarity, the regime retreated and canceled the measures we were objecting to.[151] Afterwards, they were able to cool our enthusiasm and weaken us; they divided us up and invented a separate “religious duty” for each of us. As a result of the differing opinions that appeared among us, they grew bold again, and now they do whatever they want with the Muslims and this Islamic country of ours.<br />
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The Doyen of the Martyrs (‘a) speaks of “summoning men to Islam while at the same time remedying oppression and opposing the oppressors”; it is for the sake of these great aims that enjoining the good and forbidding the evil has been made a duty. If some poor grocer does something wrong, he has not harmed Islam, but only himself. In performing our duty of enjoining the good and forbidding the evil, we must pay closest attention to those who harm Islam and those who, under various pretexts, plunder the people’s means of livelihood.<br />
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On occasion we read in the paper—sometimes it is stated humorously, sometimes seriously—that many of the items collected for the victims of floods or earthquakes are picked up by our rulers for their own use. One of the ‘ulamā of Malāyer told me that the people had wanted to send a truckload of shrouds for the victims of some disaster, but the police refused to let them through, and even tried to confiscate the load! “Enjoining the good and forbidding the evil” is more imperative in such cases.<br />
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Now let me ask you, were the subjects mentioned by the Doyen of the Martyrs (‘a) in his sermon addressed only to his companions who were gathered around him listening to his words? Does not the phrase “O people, take heed” address us too? Are we not included in “people”? Should we not profit from this address of the Doyen of the Martyrs (‘a)?<br />
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As I stated at the beginning of this discussion, the subjects contained in the sermon of the Doyen of the Martyrs (‘a) were not intended for a single group or class. His address was more in the nature of a circular directed to all commanders, ministers, rulers, fuqahā—and in short, to the whole world, particularly those who are alive and fully conscious. The circulars he issued belong together with the Qur’an in the sense that they demand our obedience until the Day of Resurrection. The verse referred to in the address speaks only of the Jewish scholars and rabbis, but its purport is universal. The Jewish scholars and rabbis were condemned by God because fear or covetousness made them keep silent in the face of the misdeeds of the oppressors, whereas if they had spoken or cried out in protest, they could have prevented oppression from occurring. If the ‘ulamā of Islam likewise fail to rise up against the oppressors and remain silent instead, they too will be condemned.<br />
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After addressing the people in general, the Doyen of the Martyrs (‘a) then turns to a particular group, the ‘ulamā of Islam, and tells them: “You enjoy prestige and standing in society; the nation of Islam respects and venerates you. You are held in awe and have high standing in society because you are expected to rise up against the oppressors in defense of the truth and to compel the oppressor to enforce the rights of the oppressed. Men have placed their hopes in you for the establishment of justice and the prevention of transgression by the oppressors.<br />
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“Thus you have reached a certain station and rank. But you have failed to perform the duties of your station. If some harm were to befall the father of one of you, or if—God forbid—someone were to insult him, you would be greatly distressed and would cry out in protest. But now that God’s covenants are being violated before your very eyes and Islam is being dishonored, you keep silent and are not distressed even in your hearts for if you were distressed, you would be bound to raise your voices in protest. The blind, the dumb, and the poverty-stricken cultivators of the land are being destroyed and nobody shows any concern; no one is concerned for the wretched, barefooted people.”<br />
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Do you imagine all that bombastic propaganda being broadcast on the radio is true? Go and see for yourselves at first hand what state our people are living in. Not even one, out of two hundred villages has a clinic. No one is concerned about the poor and the hungry, and they do not allow the measures Islam has devised for the sake of the poor to be implemented. Islam has solved the problem of poverty and inscribed it at the very top of its program: “Sadaqāt is for the poor.”[152] Islam is aware that first, the conditions of the poor must be remedied; the conditions of the deprived must be remedied. But they do not allow the plans of Islam to be implemented.<br />
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Our wretched people subsist in conditions of poverty and hunger, while the taxes that the ruling class extorts from them are squandered. They buy Phantom jets so that pilots from Israel and its agents can come and train in them in our country.[153] So extensive is the influence of Israel in our country—Israel, which is in a state of war with the Muslims, so that those who support it are likewise in a state of war with the Muslims—and so great is the support the regime gives it, that Israeli soldiers come to our country for training! Our country has become a base for them! The markets of our country are also in their hands. If matters go on this way, and the Muslims continue to be apathetic, the Muslims will lose all say in the commercial life of the country.<br />
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To return to the address of the Doyen of the Martyrs (‘a): “You have not made proper use of your station. Not only you do nothing yourselves; you fail to support the person who does want to do his duty. The only source of concern and satisfaction for you is that you have the support and respect of the oppressor, that he addresses you as ‘Noble Shaykh’! What the nation suffers at the hands of the government is of no concern to you. The disaster that has befallen you is greater than what has befallen others for the true rank and degree of ‘ulamā has been taken away from you. The administration of affairs and the implementation of law ought to be undertaken by those who are knowledgeable concerning God and are trustees of God’s ordinances concerning what is permitted and what is forbidden. But that rank has been taken away from you.”<br />
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The Imām (‘a) could have said at this point: “What is my right has been taken away from me, but you have not come to my aid,” or, “The rights of Imāms have been taken away, but you have kept silent.” Instead, he spoke of those “knowledgeable concerning God” (al-‘ulamā bi-’llāh), meaning the religious scholars (rabbāniyūn) or leaders. Here he is not referring to the philosophers or mystics, for the person knowledgeable concerning God is the one who is learned in God’s ordinances. It is such a person who is designated as a religious scholar (rūhāni or rabbāni), naturally on condition that spirituality (rūhāniyyat) and orientation to God Almighty be fully apparent in him.<br />
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The Imām went on: “But your position has been usurped from you, for no other reason but that you have abandoned the pivot of truth and have disagreed about the nature of the Sunnah, despite the existence of clear proofs. But if you were to show strength in the face of hardship and suffering for God’s sake, then the conduct of affairs, as willed by God, would be restored to you; command and authority would be yours.”<br />
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If you were to act correctly and perform your duty, you would see that the conduct of affairs would be bound over to you. If the form of government willed by Islam were to come into being, none of the governments now existing in the world would be able to resist it; they would all capitulate. But unfortunately, we have failed to establish such a government. Even in the earliest age of Islam, its opponents hindered its establishment and prevented governments from being entrusted to the person chosen by God and His Messenger precisely in order to prevent what has happened.<br />
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“You allowed the oppressors to take away your functions.” When you failed to perform your duties and abandoned the task of government, it became possible for the oppressors to take over the position that was legitimately yours. “You allowed the affairs of God to fall into their hands, so they came to conduct them on the basis of their suppositions and arbitrary desires. What enabled them to win this control was your panic-stricken flight from being killed, and your attachment to the life of this world. You have delivered the powerless into their clutches, so that some of the people are now subjugated like slaves and others are deprived of even their livelihood.” All of this applies to the age we live in; in fact, it applies more fully to the present than to the time of the Imām (‘a). “The rulers are entirely absorbed in the pleasures of kingship, earning shame and disgrace for themselves with their licentiousness, following evil counselors, and showing impudence toward God. One of their appointed spokesmen mounts the minbar in each city to tell lies.” In those days preachers would praise the oppressors from the minbar. Today, radio stations fill the air with propaganda on their behalf and maliciously misrepresent the ordinances of Islam.<br />
<br />
“The earth is defenseless against them.” Now, too, the oppressors can freely exploit the earth, without any obstruction; there is no one to stand in their way. “They grab freely whatever they want [of the earth]. The people are their slaves and are powerless to defend themselves. One ruler is an obstinate tyrant, while another represses his wretched subjects ruthlessly, and still another refuses in his absolutism to recognize God as the beginning and end of all things. Is it not strange—how could one not think it strange—that the world is in the clutches of cunning tyrants, oppressive tax collectors, and governors who have no compassion for the believers under their rule?<br />
<br />
“It is God Who will judge concerning what is at dispute among us, and deliver a decisive verdict concerning all that occurs among us.<br />
<br />
“O God! You know that everything we did was not prompted by rivalry for political power, nor by desire for the chattels of this world. Rather, it was done in order to demonstrate the signs of Your religion, to reform the affairs of your land, to protect the oppressed among Your servants, and to act in accordance with the duties, norms, and ordinances You have established.<br />
<br />
“So, O scholars of religion! Help us reach our goal and obtain our rights. The oppressors will wax strong in their efforts against you and will attempt to put out the light kindled by your Beloved [the Prophet]. But God suffices us; upon Him do we rely, to Him we do turn, and to Him is our journeying.”<br />
<br />
As we said, the entire address from beginning to end is addressed to the ‘ulamā. There is no indication that the person intended by the expression “those knowledgeable about God” are the Imāms (‘a). They are the scholars of Islam, the rabbāniyyūn. The designation rabbāni refers to one who believes in God, fulfills God’s ordinances, and is knowledgeable concerning those ordinances, as a trustee of God’s decrees concerning what is permitted and what is forbidden.<br />
<br />
When the Imām (‘a) said that the conduct of affairs belongs to the ‘ulamā, he did not mean to restrict this function to a period of ten or twenty years, or simply to the city and people of Medina. It is apparent from the whole speech that his meaning was more universal, that he had in mind a vast community that would undertake the establishment of justice.<br />
<br />
If the ‘ulamā who are the trustees of God’s decrees concerning what is permitted and what is forbidden, and who possess the two characteristics of knowledge and justice as set forth above—if they were to implement God’s ordinances, to execute the penal provisions of the law, and generally to conduct and administer the affairs of the Muslims, the people would no longer be hungry and wretched and the laws of Islam would no longer be in abeyance.<br />
<br />
The tradition containing this noble speech, then, is part of the evidence supporting our thesis, the governance of the faqīh. Were its chain of transmission not weak, we could cite it as a direct proof. Even as it stands, we might say that the content of the tradition, being veracious, bears witness that it was uttered by one of the ma‘sūmīn.[154]<br />
<br />
We have now completed our discussion of the governance of the faqīh; we have nothing further to say on the subject. There is no need to go into details such as the manner in which zakāt is to be collected or spent, or how the penal provisions of the law are to be implemented. We have set forth the main principles of the subject and shown that the same governance that was exercised by the Most Noble Messenger (s), and by the Imāms (‘a), is also the prerogative of the fuqahā. There can be no doubt about this. If there is any evidence, however, that in certain specific cases the faqīh does not possess the same right of governance, we naturally exclude such cases from the operation of the general rule.<br />
<br />
As I stated previously, the subject of the governance of faqīh is not something new that I have invented; since the very beginning, it has been mentioned continually.<br />
<br />
The ruling given by the late Mīrzā Hasan Shirāzi[155] prohibiting the use of tobacco was in effect a governmental ruling; hence all other fuqahā were obliged to follow it, and indeed the great ‘ulamā of Iran did follow it, with only a few exceptions. It was not a judicial ruling on a matter being disputed by a few individuals, based purely on his own determination. It was instead a governmental ruling based on the interests of Islam and the Muslims and his determination of a secondary consideration (‘unvān-i-sanavi).[156] As long as this secondary consideration obtained, the ruling retained its validity, and when the consideration no longer applied, the decree also ceased to apply.<br />
<br />
Again, when Mīrzā Muhammad Taqi Shirāzi[157] gave orders for jihād—or “defense,” they called it—all the ‘ulamā obeyed, because his order was a governmental ruling.<br />
<br />
It is related that the late Kāshif al-Ghitā[158] also used to expound much of what I have said. Among other modern scholars, the late Narāqi also was of the opinion that the fuqahā are entitled to exercise all the worldly functions of the Most Noble Messenger (s). The late Nā’ini also believed that the doctrine of the governance of the faqīh may be deduced from the maqbūla of ‘Umar ibn Hanzalah.[159]<br />
<br />
In any case, this subject is by no means new. I have simply examined it at greater length with reference to the different branches of government, to give the subject greater clarity for my listeners. In accordance with the commands of God Almighty, as expressed in His Book and by the tongue of His Most Noble Messenger (s), I have also set forth certain matters of importance to the present age.<br />
<br />
We have stressed the main principles of the subject. Now it is up to the present and future generation to discuss it further and reflect upon it, and to find a way to translate it into reality, eschewing all forms of apathy, weakness and despair. God Almighty willing, by means of mutual consultation and the exchange of views, they will develop a method for establishing an Islamic government with all its various branches and departments. They will entrust the affairs of government to persons who are honest, intelligent, believing, and competent and remove traitors from the control of the government, the homeland, and the treasury of the Muslims. Let them be assured that God Almighty is with them.<br />
<br />
<br />
<br />
<br />
<span style="font-size: x-small;">[52] It is referring to the Prophet’s appointment of Imām ‘Ali as his successor at a gathering near the pool of Khumm during his return to Medina from Mecca, after having performed the last pilgrimage in his life. See Muhammad Bāqir as-Sadr, Ghadīr (Qum: Ansariyan Publications); Ahlul Bayt Digital Islamic Library Project, The Event of Ghadīr Khumm in the Qur’ān, Hadīth, History, http://www.al-islam.org/ghadir. An article entitled, Did the Prophet (s) Appointed a Successor translated in various languages of the world is available at: http://www.al-islam.org/nutshell. [Pub.]</span><br />
<span style="font-size: x-small;"><br /></span>
<span style="font-size: x-small;">[53] The attribution of errors to Abū Bakr and ‘Umar and deviations to ‘Uthmān is a part of Shī‘i belief and is entirely to be expected in this context. See Ibn Abil Hadīd, Sharh-i Nahj al-Balāghah, vol. 2, commentary on Sermon 30, pp. 126-161 and pp. 324-333; vol. 3, commentary on Sermon 43, 3-69; vol. 9, commentary on Sermon 135, pp. 3-30; and Al-Ghadīr, vol. 8, pp. 97-323. Worthy of note, however, is the statement here that Abū Bakr and ‘Umar adhered to the example of the Prophet in their personal lives. See also the statement on p. 37. [Pub.]</span><br />
<span style="font-size: x-small;"><br /></span>
<span style="font-size: x-small;">[54] Hijāz: the region in Western Arabia that includes Mecca and Medina.</span><br />
<span style="font-size: x-small;"><br /></span>
<span style="font-size: x-small;">54a Bihār al-Anwār, vol. 40, p. 324.</span><br />
<span style="font-size: x-small;"><br /></span>
<span style="font-size: x-small;">[55] After the Revolution, extensive evidence came to light of misappropriation of the religious endowment. Land was being given to cabaret singers and members of the royal family by the state-controlled administration of the endowments. See the articles on this subject in the Tehran daily Kayhān, Isfand 27, 1357/March 18, 1979. Concerning attempts by the regime to build a cinema in Qum, see S.H.R., Barrasī va Tahlīlī az Nihzat-i Imām Khumaynī (Najaf? 1356 Sh./1977), pp. 103-104.</span><br />
<span style="font-size: x-small;"><br /></span>
<span style="font-size: x-small;">[56] A reference to the coronation ceremonies of 1967.</span><br />
<span style="font-size: x-small;"><br /></span>
<span style="font-size: x-small;">[57] Concerning the precise meaning of “justice,” see n. 21 above.</span><br />
<span style="font-size: x-small;"><br /></span>
<span style="font-size: x-small;">57a Imām ‘Ali (‘a) said: “O men! The most qualified among men for the caliphate is he who is most capable and knowledgeable of Allah’s commands.” Nahj al-Balāghah, Sermon 172. See Al-Ihtijāj, vol. 1, p. 229; Bihār al-Anwār, vol. 25, “Kitāb al-Imāmah,” “Bāb Jamī‘ fī Sifāt al-Imām,” p. 116. [Pub.]</span><br />
<span style="font-size: x-small;"><br /></span>
<span style="font-size: x-small;">[58] The reference here is to certain shortcomings Shī‘ah traditionally perceived in the exercise of rule by Abū Bakr. See ‘Allāmah Hilli, Kashf al-Murād fī Sharh Tajrīd al-I’tiqād, ‘Destination’ (Maqsad) 5, ‘Issue’ (Mas’alah) 6. [Pub.]</span><br />
<span style="font-size: x-small;"><br /></span>
<span style="font-size: x-small;">58a Imām Ja‘far as-Sādiq (‘a) said: “The king is sovereign over the people while the scholar is the authority over the king.” Bihār al-Anwār, vol. 1, “Kitāb al-‘Ilm,” sec. 1, hadīth 92, p. 183. [Pub.]</span><br />
<span style="font-size: x-small;"><br /></span>
<span style="font-size: x-small;">[59] Fuqahā: the plural of faqīh (see n. 1 above).</span><br />
<span style="font-size: x-small;"><br /></span>
<span style="font-size: x-small;">[60] The words of God’s since they are Qur’anic, but in the context in which they appear, the speaker is Abraham. After asking God that prophethood be vested in his progeny, Abraham excludes any of his descendants who might be wrongdoers from exercising the prophetic function. For an elaborate commentary on this verse (Q 2:124), see Mīr Ahmad ‘Ali, Text, Translation and Commentary of the Holy Qur’an (Elmhurst, NY: Tahrike Tarsile Qur’an, Inc., 1988), pp. 146-154, http://www.al-islam.org/quran. [Pub.]</span><br />
<span style="font-size: x-small;"><br /></span>
<span style="font-size: x-small;">[61] Occultation: see n. 27 above.</span><br />
<span style="font-size: x-small;"><br /></span>
<span style="font-size: x-small;">[62] The “governance” (vilāyat) of the faqīh is extrinsic (i‘tibārī) to his person; he exercises it only by virtue of the acquired attribute of just faqīh.</span><br />
<span style="font-size: x-small;"><br /></span>
<span style="font-size: x-small;">62a Taxable lands: those acquired by the Muslims under the Prophet (s) or the Islamic ruler. These lands belong to all Muslims and therefore non-sellable. The Islamic government leases them and their accrued income is called kharāj. [Pub.] </span><br />
<span style="font-size: x-small;"><br /></span>
<span style="font-size: x-small;">[63] The “governance” (vilāyat) of the Imāms is intrinsic to their persons, unlike that of the fuqahā; moreover, its scope is not limited to men but embraces the whole of creation. They therefore exercise “cosmic governance” (vilāyat-i takvīnī), in part through the performance of miracles. This form of vilāyat is common to the Imāms and to the foremost of the prophets, who exercised a governmental function while also propagating a divine message. The statement here that “no one can attain the spiritual status of the Imāms, not even the cherubim or the prophets” thus carries the strict sense that the Imāms are superior to those prophets whose mission lacked the dimension of governmental leadership. Concerning the different types of vilāyat, see Murtazā Mutahhari, Valīhā va Vilāyat-hā (Qum, 1355 Sh./1975), which was translated into English by Mustajab Ansāri under the title Master and Mastership (Karachi: Islamic Seminary Publication, 1980) and by Yahyā Cooper as Wilāyat: The Station of the Master (Tehran: World Organization for Islamic Services, 1982); http://www.al-islam.org/mastership. [Pub.]</span><br />
<span style="font-size: x-small;"><br /></span>
<span style="font-size: x-small;">[64] Concerning these attributes of the Imāms, see Henri Corbin, Histoire de la philosophie islamique (Paris, 1964), pp. 74 ff; Sayyid Saeed Akhtar Rizvi, Imamate: Vicegerency of the Prophet, anno. Sayyid Muhammad Akhtar Rizvi (Tehran: WOFIS, 1986); Sayyid Mujtabā Mūsāwi Lāri, Imamate and Leadership, trans. Hamid Algar (Qum: Foundation for Cultural Propagation in the World); Sayyid Muhammad Rizvi, Shī‘ism Imamate and Wilāyat (Qum: Ansariyan Publications, 2000). [Pub.]</span><br />
<span style="font-size: x-small;"><br /></span>
<span style="font-size: x-small;">[65] The archangel Jibrā’īl (Gabriel) accompanied the Most Noble Messenger on his mi‘rāj (ascension to the divine presence), but being of lowlier station than the Messenger, he was unable to endure the splendor of the divine presence. See Bihār al-Anwār, vol. 18, “bāb ithbāt al-mi‘rāj wa ma‘nāhu wa kayfiyyatah,” p. 382. [Pub.]</span><br />
<span style="font-size: x-small;"><br /></span>
<span style="font-size: x-small;">[66] A well-known tradition relating to the mi‘rāj.</span><br />
<span style="font-size: x-small;"><br /></span>
<span style="font-size: x-small;">[67] Fātimah, the daughter of the Prophet, shared in the exalted states of the Prophet and the Twelve Imāms in that she possessed the same quality of ‘ismat (divinely bestowed freedom from error and sin) that they did. As daughter of the Prophet and wife of the first Imām, she served, moreover, as a link between the Prophet and his successors. See Ibrāhīm Amīni and Sayyid Kāzim Qazvīni, Fatima the Gracious, trans. Abū Muhammad Ordoni (Qum: Ansariyan Publications). [Pub.]</span><br />
<span style="font-size: x-small;"><br /></span>
<span style="font-size: x-small;">67a Ibn ‘Abbās: more fully, ‘Abdullāh ibn ‘Abbās ibn ‘Abdul Muttalib (3 B.H.-68 A.H.) was a cousin of the Prophet and ‘Ali, who learned the science of Qur’anic exegesis from the latter and known as “chief of the exegetes” and “scholar of the community”. He had been one of Imām ‘Ali’s commanders in the Battles of Jamal, Siffīn and Nahrawan. [Pub.]</span><br />
<span style="font-size: x-small;"><br /></span>
<span style="font-size: x-small;">[68] Nahj al-Balāghah, Sermon 33, p. 76. [Pub.]</span><br />
<span style="font-size: x-small;"><br /></span>
<span style="font-size: x-small;">[69] Nahj al-Balāghah, p. 50.</span><br />
<span style="font-size: x-small;"><br /></span>
<span style="font-size: x-small;">69a Nahj al-Balāghah, Sermon 3 (Shaqshaqiyyah Sermon). [Pub.]</span><br />
<span style="font-size: x-small;"><br /></span>
<span style="font-size: x-small;">[70] Nahj al-Balāghah, pp. 188-189.</span><br />
<span style="font-size: x-small;"><br /></span>
<span style="font-size: x-small;">[71] Nahj al-Balāghah, Sermon 131 on p. 31 of the present volume. [Pub.]</span><br />
<span style="font-size: x-small;"><br /></span>
<span style="font-size: x-small;">[72] Mālik Ashtar: more fully, Mālik ibn Hārith from Nakha’a and famous as al-Ashtar, was among the prominent commanders of Imām ‘Ali’s army and the governor appointed to Egypt by Imām ‘Ali. He accompanied the Imām in the Battles of Jamal and Siffīn. On his way to Egypt, he was killed through the conspiracy of Mu‘āwiyah. For the text of the Imām’s famous instructions to him before setting forth to Egypt, see Nahj al-Balāghah, Letter 53, pp. 426-445. A complete translation is contained in William C. Chittick, A Shī‘ite Anthology (Albany, N.Y., 1980), pp. 68-82. [Pub.]</span><br />
<span style="font-size: x-small;"><br /></span>
<span style="font-size: x-small;">[73] Shaykh Sadūq: also known as Ibn Babūyah, one of the most important of the early Shī‘i scholars. He died in 381/991. For his short biography and works, see the introduction of Shaykh as-Sadūq, I’tiqādātu ’l-Imāmiyyah: A Shī‘ite Creed, 3rd Ed., trans. Asaf A. A. Fyzee (Tehran: World Organization for Islamic Services, 1999), pp. 6-23. [Pub.]</span><br />
<span style="font-size: x-small;"><br /></span>
<span style="font-size: x-small;">[74] Jamī‘ al-Akhbār: a collection of Shī‘I traditions. ‘Uyūn Akhbār ar-Ridhā: a collection of traditions relating to Imām Ridā, compiled by Shaykh Sadūq for Sāhib ibn ‘Abbād, celebrated minister of the Buwayhid dynasty and patron of learning. Al-Majālis: also known as al-Amali, the record of a series of discourses given by Shaykh Sadūq concerning all aspects of Shī‘i Islam.</span><br />
<span style="font-size: x-small;"><br /></span>
<span style="font-size: x-small;">[75] Musnad: a hadīth that goes back to the Prophet by an unbroken chain of transmission.</span><br />
<span style="font-size: x-small;"><br /></span>
<span style="font-size: x-small;">[76] Mursal: a hadīth whose chain of transmission goes only as far back as a “follower” (member of the second generation of Islam) who does not mention the name of the companion of the Prophet from whom he heard it.</span><br />
<span style="font-size: x-small;"><br /></span>
<span style="font-size: x-small;">[77] That is, there is a functional distinction between the scholar of hadīth and the faqīh, although it is possible for a single individual to embody the two functions.</span><br />
<span style="font-size: x-small;"><br /></span>
<span style="font-size: x-small;">[78] Kulayni: see n. 30 above.</span><br />
<span style="font-size: x-small;"><br /></span>
<span style="font-size: x-small;">[79] Shaykh Sadūq: see n. 73 above.</span><br />
<span style="font-size: x-small;"><br /></span>
<span style="font-size: x-small;">[80] Shaykh Mufīd: the common designation of Abū ‘Abdullāh Muhammad ibn Muhammad ibn Nu‘mān al-Hārithi (d. 413/1022) who was a great Shī‘ah jurist, traditionist and scholar of scholasticism. Notable among his disciples were Sayyid Murtadā ‘Allama al-Hudā, Sayyid Rāzi, Shaykh Tūsi, and Najashi. Aroung 200 works are attributed to him, from which we can cite Kitāb al-Irshad, Ikhtisās, Awā’il al-Maqālāt, ‘Amali, and Maqna‘ah. See Shaykh Mufīd, Kitāb al-Irshād: The Book of Guidance into the Lives of the Twelve Imāms, trans. I.K.A. Howard (Karachi: Islamic Seminary Publications), introduction, pp. xxi-xxvii; Martin J. McDermott, The Theology of al-Shaikh al-Mufīd (Beirut: Dar al-Mashreq, 1978), introduction, pp. 8-45. [Pub.]</span><br />
<span style="font-size: x-small;"><br /></span>
<span style="font-size: x-small;">[81] Fiqh: jurisprudence; the discipline devoted to the study of the principles and ordinances of Islamic law.</span><br />
<span style="font-size: x-small;"><br /></span>
<span style="font-size: x-small;">[82] Taqiyyah: see n. 16 above.</span><br />
<span style="font-size: x-small;"><br /></span>
<span style="font-size: x-small;">[83] Ijtihād: see n. 4 above.</span><br />
<span style="font-size: x-small;"><br /></span>
<span style="font-size: x-small;">[84] A well-known tradition that has led to the compilation of anthologies of forty hadīth intended for memorization by those who wish to attain the promised reward.</span><br />
<span style="font-size: x-small;"><br /></span>
<span style="font-size: x-small;">[85] Samūrah ibn Jundab: more fully, Abū Sa‘īd Samūrah ibn Jundab al-Qazāri, a companion of the Prophet who accompanied him in numerous battles. He later settled in Basrah, where he temporarily acted as governor on a number of occasions during the rule of Mu‘āwiyah, first Umayyad caliph.</span><br />
<span style="font-size: x-small;"><br /></span>
<span style="font-size: x-small;">[86] One of the two weak traditions referred to here is probably: “The sultan is the shadow of God upon earth; whoever respects him, respects God, and whoever affronts him, affronts God.” For a critique of this alleged tradition, see Nāsir ad-Dīn al-Albāni, Silsilat al-Āhādīth ad-Da‘īfa wa’l-Maudū‘a (Damascus, 1384/ 1964), I, i, 98. The other weak tradition may be that says: ‘Whoever wishes long life for a king will be resurrected together with him’. See Islam and Revolution, p. 220.</span><br />
<span style="font-size: x-small;"><br /></span>
<span style="font-size: x-small;">[87] For example, there is a tradition that says: “A word of truth spoken in the presence of an unjust ruler is a meritorious form of jihād,” and two others close with the phrase “there is no obeying the one who disobeys God.” For these and similar traditions, see ‘Abdullāh Fahd an-Nafīsi, ‘Indamā yahkum al-Islām (London, n.d.), pp. 142-146.</span><br />
<span style="font-size: x-small;"><br /></span>
<span style="font-size: x-small;">[88] Imām Abū ’l-Hasan Mūsā, son of Ja‘far: seventh of the Twelve Imāms, and generally known as Imām Mūsā al-Kāzim. He was born in Medina in 128/744 and died in prison in Baghdad in 183/799.</span><br />
<span style="font-size: x-small;"><br /></span>
<span style="font-size: x-small;">[89] See Shaykh Abū Ja‘far al-Kulayni, al-Kāfi, Eng. trans. Sayyid Muhammad Hasan Rizvi (Tehran: WOFIS, 1398/1978), I, ii, 94-95.</span><br />
<span style="font-size: x-small;"><br /></span>
<span style="font-size: x-small;">[90] Shāh Sultān Husayn was the last monarch of the Safavid dynasty, which ruled over Iran from the beginning of the sixteenth century until the second decade of the eighteenth. Among the least competent of the Safavid rulers, he devoted his energies to debauchery and failed to organize the defense of his capital city, Isfahan, against Afghan invaders, to whom it fell in 1722 after a six-month siege. See L. Lockhart, The Fall of the Safavid Dynasty (Cambridge, 1958), pp. 144-170.</span><br />
<span style="font-size: x-small;"><br /></span>
<span style="font-size: x-small;">[91] See n. 2 above.</span><br />
<span style="font-size: x-small;"><br /></span>
<span style="font-size: x-small;">[92] Part of a long hadīth concerning a dream in which the Messenger foresaw the misdeeds of the Umayyads.</span><br />
<span style="font-size: x-small;"><br /></span>
<span style="font-size: x-small;">[93] The expression translated here as “leadership” is imāmat-i i‘tibāri; see n. 62 above.</span><br />
<span style="font-size: x-small;"><br /></span>
<span style="font-size: x-small;">[94] Khumayn: the native town of Imām Khomeini.</span><br />
<span style="font-size: x-small;"><br /></span>
<span style="font-size: x-small;">[95] Since the Imām of the Age—i.e., the Twelfth Imām—will emerge from his occultation at the time when injustice fills the earth, it has sometimes been thought that all positive action to remedy injustice must be postponed until his coming.</span><br />
<span style="font-size: x-small;"><br /></span>
<span style="font-size: x-small;">[96] See Kulayni, al-Kāfi, I, ii, 188-119.</span><br />
<span style="font-size: x-small;"><br /></span>
<span style="font-size: x-small;">[97] Mufti: a scholar who pronounces an authoritative opinion (fatwā) on a point of law.</span><br />
<span style="font-size: x-small;"><br /></span>
<span style="font-size: x-small;">[98] Usāmah: that is, Usāmah ibn Zayd, a beloved companion of the Prophet who was placed in charge of a military expedition when he was only eighteen. He died in 59/679.</span><br />
<span style="font-size: x-small;"><br /></span>
<span style="font-size: x-small;">[99] See n. 21 above.</span><br />
<span style="font-size: x-small;"><br /></span>
<span style="font-size: x-small;">[100] Shāhi: now obsolete, formerly the smallest unit of Iranian currency, worth one-twentieth of a rial.</span><br />
<span style="font-size: x-small;"><br /></span>
<span style="font-size: x-small;">[101] Mu‘āwiyah: first of the Umayyad caliphs and an adversary of Imām ‘Ali. He ruled from 41/661 to 60/680.</span><br />
<span style="font-size: x-small;"><br /></span>
<span style="font-size: x-small;">[102] See n. 30 above.</span><br />
<span style="font-size: x-small;"><br /></span>
<span style="font-size: x-small;">[103] Yā-Sīn is the thirty-sixth chapter of the Qur’an. Its recitation is recommended as particularly meritorious on certain occasions, among them Thursday night, because it leads into Friday, the best of all days.</span><br />
<span style="font-size: x-small;"><br /></span>
<span style="font-size: x-small;">[104] Shurayh: more fully, Abū Umayyah Shurayh ibn al-Hārith al-Kindi, judge of Kūfah appointed by ‘Umar. He retained this position under ‘Uthmān, ‘Ali, and the Umayyads and died a centenarian in 87/706. It is said that he sided with Ibn Ziyād and instigated the people against Imam Husayn in the ‘Āshūrā uprising. [Pub.]</span><br />
<span style="font-size: x-small;"><br /></span>
<span style="font-size: x-small;">[105] From Wasā’il ash-Shī‘ah, a Shī‘i collection of traditions by Muhammad Hasan al-Hurr al-‘Āmili (d. 1104/1693).</span><br />
<span style="font-size: x-small;"><br /></span>
<span style="font-size: x-small;">[106] Fatwā: the plural of fatwā (an authoritative opinion on a point of law).</span><br />
<span style="font-size: x-small;"><br /></span>
<span style="font-size: x-small;">[107] Narāqi: that is, Hājj Mullāh Ahmad Narāqi, a scholar of importance in the early nineteenth century, d. 1244/1829. He not only was a prolific author, but also clashed repeatedly with the monarch of his day, Fath ‘Ali Shāh. See Hamid Algar, Religion and State in Iran, 1785-1906 (Berkeley, 1969), pp. 57, 89.</span><br />
<span style="font-size: x-small;"><br /></span>
<span style="font-size: x-small;">[108] Nā’ini: that is, Mīrzā Muhammad Husayn Nā’ini, an important scholar of the early twentieth century, 1277/1860-1354/1936. Concerning his book on Shī‘i political theory, Tanbīh al-Ummah wa Tanzīh al-Millah, see ‘Abdul-Hādi Hā’iri, Shi‘ism and Constitutionalism in Iran (Leiden, Netherlands, 1977), pp. 165-220.</span><br />
<span style="font-size: x-small;"><br /></span>
<span style="font-size: x-small;">108a Sulaymān ibn Khālid: more fully, Sulaymān ibn Khālid ibn Dehqān ibn Nāfilah, was a reciter, jurist, traditionist, and a trustee and confidant of Imāms al-Bāqir and as-Sāqid (‘a). [Pub.]</span><br />
<span style="font-size: x-small;"><br /></span>
<span style="font-size: x-small;">[109] Imām Ja‘far as-Sādiq: sixth of the Twelve Imāms, 83/702-140/757. Also referred to as Imām Sādiq, he was particularly important for his role in developing the religious sciences. See Shaykh Mohammed al-Husayn al-Muzaffar, Imām Al-Sādiq, trans. Jāsim al-Rasheed (Qum: Ansariyan Publications, 1998). [Pub.]</span><br />
<span style="font-size: x-small;"><br /></span>
<span style="font-size: x-small;">[110] The technical sense of the word imām is that which it requires when applied to the Twelve Imāms, who were not only successors to the Prophet but also endowed with lofty spiritual virtues.</span><br />
<span style="font-size: x-small;"><br /></span>
<span style="font-size: x-small;">[111] Ikmāl ad-Dīn wa Itmām an-Ni‘mah: a work by Shaykh Sadūq on the occultation of the Imām.</span><br />
<span style="font-size: x-small;"><br /></span>
<span style="font-size: x-small;">[112] Imām of the Age: the Twelfth Imām. See n. 95 above.</span><br />
<span style="font-size: x-small;"><br /></span>
<span style="font-size: x-small;">[113] Muhammad ibn ‘Uthmān al-‘Umari: the second deputy of the Imām during the Lesser Occultation. See n. 27 above.</span><br />
<span style="font-size: x-small;"><br /></span>
<span style="font-size: x-small;">[114] The designation hujjat (“proof”) given to the Imāms has a two-fold sense. First, through the qualities they manifest, they are proofs of the existence of God and of the veracity of the religion He has revealed. Second, they constitute proofs to be advanced on the Day of Judgment against those who claim they were uninformed of God’s law. See ‘Abdul ‘Azīz ‘Abdulhussein Sachedina, Islamic Messianism (Albany, N.Y., 1980), pp. 66-67.</span><br />
<span style="font-size: x-small;"><br /></span>
<span style="font-size: x-small;">[115] Zurārah: more fully, ‘Abd Rabbih ibn A‘yan Shaybāni al-Kufi al-Zurārah, an authority on the traditions of the fourth, fifth, and sixth Imāms, d. 150/767. Scholars of ‘ilm ar-rijāl (science of hadīth transmitters’ biographies) have affirmed his reliability. He was known to have authored the books Al-Istitā‘ah and Al-Jabr. [Pub.]</span><br />
<span style="font-size: x-small;"><br /></span>
<span style="font-size: x-small;">[116] Sadaqah: voluntary payments collected by the Muslim state to be spent for purposes of charity.</span><br />
<span style="font-size: x-small;"><br /></span>
<span style="font-size: x-small;">[117] The Shāh organized his vulgar and criminally extravagant celebration of two-and-a-half millennia of monarchical rule in October 1971, some two years after these lectures were given in Najaf. Preparations for the event, however, were begun in the late 1960’s. See also Islam and Revolution, pp. 200-208.</span><br />
<span style="font-size: x-small;"><br /></span>
<span style="font-size: x-small;">[118] In 1967 the Shāh had himself and his wife crowned.</span><br />
<span style="font-size: x-small;"><br /></span>
<span style="font-size: x-small;">[119] Maqbūlah: a hadīth to which one may make acceptable reference.</span><br />
<span style="font-size: x-small;"><br /></span>
<span style="font-size: x-small;">[120] See, for example, Ismā‘īl Haqqi al-Burūsawi, Ruh al-Bayān (Istanbul, 1390/1970), II, 227-228.</span><br />
<span style="font-size: x-small;"><br /></span>
<span style="font-size: x-small;">[121] See, for example, Tabātabā’i, al-Mīzān, IV, 385.</span><br />
<span style="font-size: x-small;"><br /></span>
<span style="font-size: x-small;">[122] Dhimmi: one of the ahl adh-dhimmi, concerning whom see n. 35 above.</span><br />
<span style="font-size: x-small;"><br /></span>
<span style="font-size: x-small;">[123] The Bani Qurayza was a Jewish tribe inhabiting Medina. During the Battle of the Ditch (Ghazwat al-Khandaq) in the fifth year of Islam, they collaborated with a Meccan force that came to attack the city. The menfolk of the tribe were put to death for their treachery. See chapter 38, “The Last Stage of Mischief,” of Āyatullāh Ja‘far Subhāni’s The Message (Karachi: Islamic Seminary Publications), http://al-islam.org/message/index.htm. [Pub.]</span><br />
<span style="font-size: x-small;"><br /></span>
<span style="font-size: x-small;">[124] Usāmah: see n. 98 above.</span><br />
<span style="font-size: x-small;"><br /></span>
<span style="font-size: x-small;">[125] The reference to customary law (‘urf) is not intended to sanction, but merely to clarify, existing judicial practice.</span><br />
<span style="font-size: x-small;"><br /></span>
<span style="font-size: x-small;">[126] This tradition is contained in al-‘Āmili, Wasā’il ash-Shī‘ah, XVII, 98.</span><br />
<span style="font-size: x-small;"><br /></span>
<span style="font-size: x-small;">[127] Harām: categorically forbidden by religious law.</span><br />
<span style="font-size: x-small;"><br /></span>
<span style="font-size: x-small;">[128] See Qur’an, 2:256.</span><br />
<span style="font-size: x-small;"><br /></span>
<span style="font-size: x-small;">[129] See al-‘Āmili, Wasā’il ash-Shī‘ah, XVIII, 100.</span><br />
<span style="font-size: x-small;"><br /></span>
<span style="font-size: x-small;">[130] Here, “disbelief” implies disobedience. See p. 92.</span><br />
<span style="font-size: x-small;"><br /></span>
<span style="font-size: x-small;">[131] This tradition is quoted in Kulayni, al-Kāfi, I, ii, 85-86.</span><br />
<span style="font-size: x-small;"><br /></span>
<span style="font-size: x-small;">[132] Kulayni, al-Kāfi, I, 78-79.</span><br />
<span style="font-size: x-small;"><br /></span>
<span style="font-size: x-small;">[133] There are a number of works by this title. The reference here may be to the Qur’an commentary written in the eleventh/seventh century by Ziyā ad-Dīn Yūsuf Qazvīni. See Āqā Buzurg Tehrāni, Adh-Dhāri‘ah ilā Tasānif ash-Shī‘ah (Tehran, 1390/1970), XX, 23.</span><br />
<span style="font-size: x-small;"><br /></span>
<span style="font-size: x-small;">[134] After the death of the Prophet (s), his daughter Fātimah asked for the arable lands near Fadak (a small town near Medina) to be assigned to her as a legacy from her father, since in his lifetime the Prophet had used the produce of the land for the upkeep of his wives. Abū Bakr refused, citing the alleged words of the Prophet: “We prophets bequeath no legacies; what we leave behind is charity (sadaqah).” See al-Balādhūri, al-Futūh, ed. de Goeje (Leiden, Netherlands, 1886), pp. 29-33. For Shī‘i tradition, Fadak became a symbol of unjust denial. “The Shī‘ah traditionists and exegetes and some Sunni scholars write: “When the verse: Give the kinsmen his due, and the needy, and the wayfarer…(Sūrah Isrā, 17:26) was revealed the Prophet called her daughter Fātimah and made over Fadak to her” [Majma‘ al-Bayān, vol. III, p. 411; Sharh-i Ibn Abi ’l-Hadīd, vol. XVI, p. 248]. And the narrator of this incident is Abū Sa‘īd al-Khudri who was one of the distinguished companions of the Prophet.” Subhāni, The Message, chap. 44, “The Story of Fadak,” http://www.al-islam.org/message/45.htm. </span><br />
<span style="font-size: x-small;"><br /></span>
<span style="font-size: x-small;">[135] Nass: a clear and authoritative text, unequivocal in its meaning.</span><br />
<span style="font-size: x-small;"><br /></span>
<span style="font-size: x-small;">[136] Narāqi (n. 107 above) wrote a comprehensive book on the principles of fiqh entitled ‘Awā’id al-Ayyām min Qawā‘id al-Fuqahā al-A‘lam.</span><br />
<span style="font-size: x-small;"><br /></span>
<span style="font-size: x-small;">[137] Fiqh-i Razāvi: a work purporting to contain the legal pronouncements of Imām Ridā, of disputed authenticity. See Tehrāni, adh-Dhāri‘ah, XVI, 292-293.</span><br />
<span style="font-size: x-small;"><br /></span>
<span style="font-size: x-small;">[138] See n. 74 above.</span><br />
<span style="font-size: x-small;"><br /></span>
<span style="font-size: x-small;">[139] Mustadrak: that is, Mustadrak al-Wasā’il, a supplement to Wasā’il ash-Shī‘ah (see n. 105) composed by Mīrzā Husayn Nūri (d. 1320/1902).</span><br />
<span style="font-size: x-small;"><br /></span>
<span style="font-size: x-small;">[140] Possibly Ghurār al-Farā’id was Durār al-Qalā’id, a work on the principles of fiqh by Muhsīn ibn Hasan al-A’raji (d.1227/1812). See Tehrāni, Adh-Dhāri‘ah, XVI, 41-42.</span><br />
<span style="font-size: x-small;"><br /></span>
<span style="font-size: x-small;">[141] Tuhāf al-‘Uqūl: a collection of sermons and aphorisms of the Imāms compiled by Shaykh Muhammad al-Halabi, a contemporary of Shaykh Sadūq and teacher of Shaykh Mufīd.</span><br />
<span style="font-size: x-small;"><br /></span>
<span style="font-size: x-small;">[142] Mīnah: a small town near Mecca.</span><br />
<span style="font-size: x-small;"><br /></span>
<span style="font-size: x-small;">[143] Imām Khomeini quotes the Arabic text of the tradition before giving his own translation in Persian. We have rendered into English only the Persian translation, which is slightly fuller in parts than the Arabic original.</span><br />
<span style="font-size: x-small;"><br /></span>
<span style="font-size: x-small;">* That is, the social contracts that establish the institutions of society and determine social relations in Islam. (Kh.)</span><br />
<span style="font-size: x-small;"><br /></span>
<span style="font-size: x-small;">** That is, Islamic relationships based upon the oath of loyalty sworn to the Prophet and similar pledge to obey and follow his successors, ‘Ali and his descendants, given to the Prophet at the pool of Khum. (Kh).</span><br />
<span style="font-size: x-small;"><br /></span>
<span style="font-size: x-small;">[144] Minbar: the pulpit in the mosque.</span><br />
<span style="font-size: x-small;"><br /></span>
<span style="font-size: x-small;">[145] See, for example, 2:168, 4:170, 7:150, 10:57, and many other verses.</span><br />
<span style="font-size: x-small;"><br /></span>
<span style="font-size: x-small;">[146] The word awliyā—like the cognate wilāyat—has numerous different meanings. It is used here in the general sense that can be deduced from Qur’an, 10:62-63: “Verily the friends (awliyā) of God—those who believe and guard against evil—shall suffer no fear nor shall they grieve.”</span><br />
<span style="font-size: x-small;"><br /></span>
<span style="font-size: x-small;">[147] Evil innovation: bid‘at, a belief or practice not compatible with either the Qur’an or the Sunnah.</span><br />
<span style="font-size: x-small;"><br /></span>
<span style="font-size: x-small;">[148] Masjid al-Aqsā: see n. 37 above.</span><br />
<span style="font-size: x-small;"><br /></span>
<span style="font-size: x-small;">[149] Among the different schools of Islamic law, the Shī‘I school manifests the greatest disapproval of music. Music in a public place is doubly reprehensible since it is an imposition on the unwilling listener.</span><br />
<span style="font-size: x-small;"><br /></span>
<span style="font-size: x-small;">[150] There are certain circumstances that may dispense one from fasting during Ramadān, notably illness, but out of respect for the sanctity of the month and the fasting of others, one must refrain from eating in public.</span><br />
<span style="font-size: x-small;"><br /></span>
<span style="font-size: x-small;">[151] A reference to the agitation against the new laws on the election of local councils promulgated by the Shāh’s regime on October 6, 1962. These laws no longer specified that candidates were to be Muslim, and they were seen as a prelude to increased participation in public life by the Bahā’is and eventual abolition of the Constitution of 1906. After a prolonged campaign against the laws, in which Imām Khomeini took a prominent part, they were annulled by the government on November 28, 1962. See S.H.R., Barrasī va Tahlīlī, pp. 142-187.</span><br />
<span style="font-size: x-small;"><br /></span>
<span style="font-size: x-small;">[152] Qur’an, 9:60.</span><br />
<span style="font-size: x-small;"><br /></span>
<span style="font-size: x-small;">[153] One indication of the close ties existing with Israel was the regular contacts that took place between Iranian generals and high-ranking members of the Zionist armed forces. For example, General Palizban met in Occupied Palestine with Moshe Dayan and Arik Sharon, most probably in 1974. Photographs of the meeting, showing all participants with cordial smiles, were discovered after the Revolution and published in the newspaper Jumhūrī-yi Islāmī on Shahrīvar 26, 1359/September 17, 1980.</span><br />
<span style="font-size: x-small;"><br /></span>
<span style="font-size: x-small;">[154] Ma‘sūmīn: those possessing the quality of ‘ismat (see n. 67 above); i.e., the Prophet, Fātimah, and the Twelve Imāms. See A Brief History of the Fourteen Infallibles (Tehran: WOFIS); Sayyid Murtadā al-‘Askari, The Twelve Successors of the Holy Prophet (s), http://www.al-islam.org/twelve. [Pub.]</span><br />
<span style="font-size: x-small;"><br /></span>
<span style="font-size: x-small;">[155] Mīrzā Hasan Shirāzi: a mujtahid, d. 1312/1894. After the production and marketing of tobacco in Iran had been made the monopoly of a British company, he declared in December 1891 that “the use of tobacco is tantamount to war against the Imām of the Age.” In obedience to his declaration, all of Iran boycotted tobacco, forcing the cancellation of the concession in early 1892. See Algar, Religion and State, pp. 205-215.</span><br />
<span style="font-size: x-small;"><br /></span>
<span style="font-size: x-small;">[156] “Secondary consideration”: ‘unvān-i sanavi, a contingent circumstance of legal significance. Tobacco as a substance was religiously unobjectionable; it was the circumstance of the British monopoly that furnished the legal grounds for its prohibition.</span><br />
<span style="font-size: x-small;"><br /></span>
<span style="font-size: x-small;">[157] Mīrzā Muhammad Taqi Shirāzi: a pupil of Mīrzā Hasan and an important Shī‘ah scholar, d. 1338/1921. He was a leading force in the resistance by the Shī‘ah ‘ulamā opposed to the imposition of British rule on Iraq at the end of World War I. See Muhammad Hirz ad-Dīn, Ma‘ārif ar-Rijāl (Najaf, 1384/1964), II, 215-218.</span><br />
<span style="font-size: x-small;"><br /></span>
<span style="font-size: x-small;">[158] Kāshif al-Ghitā: more fully, Muhammad Husayn Kāshif al-Ghitā, a leading Shī‘ah scholar of Iraq, 1295/1876-1373-1954. He was active politically as well as academically throughout his life. See the biographical introduction to his Asl ash-Shī‘ah wa Usūluhā, 7th ed. (Beirut, 1377/1957), pp. 7-21. The book is translated into English as The Origin of Shī‘ite Islam and Its Principles (Qum: Ansariyan Publications). [Pub.]</span><br />
<span style="font-size: x-small;"><br /></span>
<span style="font-size: x-small;">[159] See p. 79.</span></div>
</div>
Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-3864427549630996967.post-85177558837604644542012-01-04T00:58:00.006+07:002012-01-04T01:51:11.703+07:00Jurus Sakti “PECAH BELAH” SESAMA KELOMPOK ISLAM ala RAND Corporation<p style="margin-top: 0px; margin-right: 0px; margin-bottom: 0px; margin-left: 0px; padding-top: 0px; padding-right: 0px; padding-bottom: 0px; padding-left: 0px; border-top-width: 0px; border-right-width: 0px; border-bottom-width: 0px; border-left-width: 0px; border-style: initial; border-color: initial; border-image: initial; outline-width: 0px; outline-style: initial; outline-color: initial; vertical-align: baseline; background-image: initial; background-attachment: initial; background-origin: initial; background-clip: initial; background-color: rgb(255, 255, 255); font-family: arial, Georgia, 'Times New Roman', Times, serif; line-height: 20px; text-align: -webkit-auto; "><span>Penulis :<br />Hendrajit (Direktur Eksekutif Global Future Institute) dan<br />Ferdiansyah Ali (Manajer Program dan Peneliti Global Future Institute).</span></p><p style="margin-top: 0px; margin-right: 0px; margin-bottom: 0px; margin-left: 0px; padding-top: 0px; padding-right: 0px; padding-bottom: 0px; padding-left: 0px; border-top-width: 0px; border-right-width: 0px; border-bottom-width: 0px; border-left-width: 0px; border-style: initial; border-color: initial; border-image: initial; outline-width: 0px; outline-style: initial; outline-color: initial; vertical-align: baseline; background-image: initial; background-attachment: initial; background-origin: initial; background-clip: initial; background-color: rgb(255, 255, 255); font-family: arial, Georgia, 'Times New Roman', Times, serif; line-height: 20px; text-align: -webkit-auto; "> </p><p style="margin-top: 0px; margin-right: 0px; margin-bottom: 0px; margin-left: 0px; padding-top: 0px; padding-right: 0px; padding-bottom: 0px; padding-left: 0px; border-top-width: 0px; border-right-width: 0px; border-bottom-width: 0px; border-left-width: 0px; border-style: initial; border-color: initial; border-image: initial; outline-width: 0px; outline-style: initial; outline-color: initial; vertical-align: baseline; background-image: initial; background-attachment: initial; background-origin: initial; background-clip: initial; background-color: rgb(255, 255, 255); font-family: arial, Georgia, 'Times New Roman', Times, serif; line-height: 20px; text-align: -webkit-auto; "><span><br />Entah bocor, atau sengaja dibocorkan guna membentuk opini, atau cuma sekedar deception, atau lainnya -- entahlah! Yang jelas, dekade 2003-an muncul dokumen RAND Corporation berjudul:<span>"CIVIL DEMOCRATIC ISLAM: Partners, Resources and Strategies".</span></span></p><p style="margin-top: 0px; margin-right: 0px; margin-bottom: 0px; margin-left: 0px; padding-top: 0px; padding-right: 0px; padding-bottom: 0px; padding-left: 0px; border-top-width: 0px; border-right-width: 0px; border-bottom-width: 0px; border-left-width: 0px; border-style: initial; border-color: initial; border-image: initial; outline-width: 0px; outline-style: initial; outline-color: initial; vertical-align: baseline; background-image: initial; background-attachment: initial; background-origin: initial; background-clip: initial; background-color: rgb(255, 255, 255); font-family: arial, Georgia, 'Times New Roman', Times, serif; line-height: 20px; text-align: -webkit-auto; "> </p><p style="margin-top: 0px; margin-right: 0px; margin-bottom: 0px; margin-left: 0px; padding-top: 0px; padding-right: 0px; padding-bottom: 0px; padding-left: 0px; border-top-width: 0px; border-right-width: 0px; border-bottom-width: 0px; border-left-width: 0px; border-style: initial; border-color: initial; border-image: initial; outline-width: 0px; outline-style: initial; outline-color: initial; vertical-align: baseline; background-image: initial; background-attachment: initial; background-origin: initial; background-clip: initial; background-color: rgb(255, 255, 255); font-family: arial, Georgia, 'Times New Roman', Times, serif; line-height: 20px; text-align: -webkit-auto; "><span>RAND Corp adalah Pusat Penelitian dan Kajian Strategis tentang Islam di Timur Tengah atas biaya <span>Smith Richardson Foundation</span>, berpusat di Santa Monica-California dan Arington-Virginia, Amerika Serikat (AS).<br /><br />Sebelumnya perusahaan bidang kedirgantaraan & persenjataan <span>Douglas Aircraft Compan</span>y di Santa Monica-California, namun entah kenapa beralih menjadi think tank (dapur pemikiran) dimana dana operasional berasal dari proyek-proyek penelitian pesanan militer.<br /><br />Garis besar dokumen Rand berisi kebijakan AS dan sekutu di Dunia Islam. Inti hajatannya adalah mempeta-kekuatan(MAPPING), sekaligus memecah-belah dan merencanakan konflik internal di kalangan umat Islam melalui berbagai (kemasan) pola, program bantuan, termasuk berkedok capacity building dan lainnya.<br /><br />Sedang dokumen lain senada, terbit Desember tahun 2004 dibuat oleh <span>Dewan Intelijen Nasional Amerika Serikat (National Inteligent Council) atau NIC</span> bertajuk <b><span>Mapping The Global Future</span></b>. Tugas NIC ialah meramal masa depan dunia.<br /><br />Tajuk NIC di atas pernah dimuat USA Today, 13 Februari 2005 -- juga dikutip oleh Kompas edisi 16 Februari 2005.<br /><br />Inti laporan NIC tentang perkiraan situasi tahun 2020-an. Rinciannya ialah sebagai berikut:<br />(1) Dovod World: Kebangkitan ekonomi Asia, dengan China dan India bakal menjadi pemain penting ekonomi dan politik dunia;<br /><br />(2) Pax Americana: Dunia tetap dipimpin dan dikontrol oleh AS;<br /><br />(3) A New Chaliphate: Bangkitnya kembali Khilafah Islamiyah, yakni Pemerintahan Global Islam yang bakal mampu melawan dan menjadi tantangan nilai-nilai Barat; dan<br /><br />(4) Cycle of Fear: Muncul lingkaran ketakutan (phobia). Yaitu ancaman terorisme dihadapi dengan cara kekerasan dan akan terjadi kekacauan di dunia -- kekerasan akan dibalas kekerasan.<br /><br />Jujur harus diakui, ke-empat perkiraan NIC kini riil mendekati kebenaran terutama jika publik mengikuti "opini global" bentukan media mainstream yang dikuasai oleh Barat.<br /><br />Isi dokumen NIC di atas menyertakan pandangan 15 Badan Intelijen dari kelompok Negara Barat.<br /><br />Tahun 2008 dokumen ini direvisi kembali tentang perkiraan atas peran AS pada tata politik global.<br />Judulnya tetap <b><span>Mapping The Global Future,</span></b> cuma diubah sedikit terutama hegemoni AS era 2015-an diramalkan bakal turun meski kendali politik masih dalam cengkeraman.<br /><br />Tahun 2007, Rand menerbitkan lagi dokumen <span>Building Moderate Muslim Networks</span>, yang juga didanai oleh Smith Foundation. Dokumen terakhir ini memuat langkah-langkah membangun Jaringan Muslim Moderat pro-Barat di seluruh dunia. Baik Rand maupun Smith Foundation, keduanya adalah lembaga berafiliasi <b><span>Zionisme Internasional</span></b> dimana para personelnya merupakan bagian dari <span><b>Freemasonry-Illuminati, sekte Yahudi berkitab Talmud</b></span>.</span></p><p style="margin-top: 0px; margin-right: 0px; margin-bottom: 0px; margin-left: 0px; padding-top: 0px; padding-right: 0px; padding-bottom: 0px; padding-left: 0px; border-top-width: 0px; border-right-width: 0px; border-bottom-width: 0px; border-left-width: 0px; border-style: initial; border-color: initial; border-image: initial; outline-width: 0px; outline-style: initial; outline-color: initial; vertical-align: baseline; background-image: initial; background-attachment: initial; background-origin: initial; background-clip: initial; background-color: rgb(255, 255, 255); font-family: arial, Georgia, 'Times New Roman', Times, serif; line-height: 20px; text-align: -webkit-auto; "><span><br /><span>Gerakan tersebut memakai sebutan </span><b><span>"Komunitas Internasional"</span></b><span> mengganti istilah Zionisme Internasional. Maksudnya selain menyamar, atau mengaburkan, juga dalam rangka memanipulasi kelompok negara non Barat dan non Muslim lain. Pada gilirannya, kedua dokumen tadi diadopsi oleh Pentagon dan Departemen Luar Negeri sebagai basis kebijakan Pemerintah AS di berbagai belahan dunia.</span><br /><br /><span>Berikut ialah resume dari Agenda dan Strategi Pecah Belah yang termuat pada kedua dokumen tersebut, antara lain:</span><br /><br /><span><b>Pertama, </b>Komunitas Internasional menilai bahwa Dunia Islam berada dalam frustasi dan kemarahan, akibat periode keterbelakangan yang lama dan ketidak-berdayaan komparatif serta kegagalan mencari solusi dalam menghadapi kebudayaan global kontemporer;</span><br /><br /><span><b>Kedua,</b> Komunitas Internasional menilai bahwa upaya umat Islam untuk kembali kepada kemurnian ajaran adalah ancaman bagi peradaban dunia modern & bisa mengantarkan kepada Clash of Civilization (Benturan Peradaban);</span><br /><br /><span><b>Ketiga,</b> Komunitas Internasional menginginkan Dunia Islam yang ramah terhadap demokrasi dan modernitas serta mematuhi aturan-aturan internasional untuk menciptakan perdamaian global;</span><br /><br /><span><b>Keempat, </b>Komunitas Internasional perlu melakukan pemetaan kekuatan & pemilahan kelompok Islam untuk mengetahui siapa kawan & lawan, serta pengaturan strategi dengan pengolahan sumber daya yg ada di Dunia Islam;</span><br /><br /><span><b>Kelima,</b> Komunitas Internasional mesti mempertimbangkan dengan sangat hati2terhadap elemen, kecenderungan, dan kekuatan2 mana di tubuh Islam yang ingin diperkuat; apa sasaran & nilai2 persekutuan potensial yang berbeda; siapa akan dijadikan anak didik; konsekuensi logis seperti apa yg akan terlihat ketika memperluas agenda masing2; & termasuk resiko mengancam, atau mencemari kelompok, atau orang2 yg sedang dibantu AS dan sekutunya;</span><br /><br /><span><b>Keenam, </b>Komunitas Internasional membagi Umat Islam ke dalam Empat Kelompok, yaitu: </span><br /><span><i>(1) Fundamentalis: </i>kelompok masyarakat Islam yang menolak nilai-nilai demokrasi dan kebudayaan Barat Kontemporer, serta menginginkan formalisasi penerapan Syariat Islam; </span><br /><span><i>(2) Tradisionalis:</i> kelompok masyarakat Islam Konservatif yang mencurigai modernitas, inovasi dan perubahan. Mereka berpegang kepada substansi ajaran Islam tanpa peduli kepada formalisasinya;</span><br /><span><i>(3) Modernis:</i> kelompok masyarakat Islam Modern yang ingin reformasi Islam agar sesuai dengan tuntutan zaman, sehingga bisa menjadi bagian dari modernitas;</span><br /><span><i>(4) Sekularis: </i>kelompok masyarakat Islam Sekuler yang ingin menjadikan Islam sebagai urusan privasi dan dipisah sama sekali dari urusan negara. </span><br /><br /><span><b>Ketujuh,</b> Komunitas Internasional menetapkan strategi terhadap tiap-tiap kelompok, sebagai berikut:</span><br /><br /><span><i>1) Mengkonfrontir dan menentang kaum fundamentalis dengan tata cara sebagai berikut: </i><br />(a) menentang tafsir mereka atas Islam dan menunjukkan ketidak-akuratannya;<br />(b) mengungkap keterkaitan mereka dengan kelompok2 dan aktivitas2 illegal;<br />(c) mengumumkan konsekuensi dari tindak kekerasan yang mereka lakukan;<br />(d) menunjukkan ketidak-mampuan mereka untuk memerintah;<br />(e) memperlihatkan ketak-berdayaan mereka mendapatkan perkembangan positif atas negara & komunitas mereka; (f) mengamanatkan pesan2 tsb kpd kaum muda, masyarakat tradisionalis yg alim, kpd minoritas kaum muslimin di Barat, dan kepada wanita;<br />(g) mencegah menunjukkan rasa hormat & pujian akan perbuatan kekerasan kaum fundamentalis, ekstrimis & teroris; (h) kucilkan mereka sebagai pengganggu & pengecut, bukan sebagai pahlawan;<br />(i) mendorong para wartawan untuk memeriksa isu2 korupsi, kemunafikan, dan tak bermoralnya lingkaran kaum fundamentalis dan kaum teroris;<br />(j) mendorong perpecahan antara kaum fundamentalis.</span><br /><br /><span><i>2) Beberapa aksi Barat memojokkan kaum fundamentalis adalah dengan menyimpangankan tafsir Al-Qur'an, </i><br />contoh: mengharaman poligami pada satu sisi, namun menghalalkan perkawinan sejenis di sisi lain; meng-ulang2 tayangan aksi2 umat Islam yg mengandung kekerasan di televisi, sedang kegiatan konstruktif tidak ditayangkan; kemudian "mengeroyok" dan menyerang argumen narasumber dari kaum fundamentalis dengan format dialog 3 lawan 1 dan lainnya; lalu mempidana para aktivis Islam dengan tuduhan teroris atau pelaku kekerasan dan lain-lain.</span><br /><br /><span><i>3) Mendorong kaum tradisionalis untuk melawan fundamentalis, dengan cara: </i><br />(a) dalam Islam tradisional ortodoks banyak elemen demokrasi yang bisa digunakan counter menghadapi Islam fundamentalis yang represif lagi otoriter;<br />(b) menerbitkan kritik2 kaum tradisionalis atas kekerasan dan ekstrimisme yg dilakukan kaum fundamentalis;<br />(c) memperlebar perbedaan antara kaum tradisionalis dan fundamentalis;<br />(d) mencegah aliansi kaum tradisionalis dan fundamentalis;<br />(e) mendorong kerja sama agar kaum tradisionalis lebih dekat dengan kaum modernis;<br />(f) jika memungkinkan, kaum tradisionalis dididik mempersiapkan diri agar mampu debat dengan kaum fundamentalis, karena kaum fundamentalis secara retorika sering lebih superior, sementara kaum tradisionalis melakukan praktek politik "Islam pinggiran" yang kabur;<br />(g) di wilayah seperti di Asia Tengah, perlu dididik & dilatih tentang Islam ortodoks agar mampu mempertahankan pandangan mereka;<br />(h) melakukan diskriminasi antara sektor-sektor tradisionalisme berbeda;<br />(i) memperuncing khilafiyah perbedaan antar madzhab, seperti Sunni - Syiah, Hanafi - Hambali, Wahabi - Sufi, dll;<br />(j) mendorong kaum tradisionalis agar tertarik pada modernisme, inovasi dan perubahan;<br />(k) mendorong mereka buat isu opini2 agama & populerkan hal itu utk perlemah otoritas penguasa yg terinspirasi paham fundamentalis;<br />(l) Mendorong popularitas dan penerimaan atas sufisme;</span><br /><br /><span><i>4) Mendukung sepenuhnya kaum modernis, dengan jalan:<br /></i>(a) menerbitkan dan mengedarkan karya-karya mereka dengan biaya yang disubsidi;<br />(b) mendorong mereka untuk menulis bagi audiens massa dan bagi kaum muda;<br />(c) memperkenalkan pandangan-pandangan mereka dalam kurikulum pendidikan Islam;<br />(d) memberikan mereka suatu platform publik;<br />(e) menyediakan bagi mereka opini & penilaian pada pertanyaan2 yg fundamental dari interpretasi agama bagi audiensi massa dalam persaingan mereka dengan kaum fundamentalis dan tradisionalis, yang memiliki Web Sites, dengan menerbitkan dan menyebarkan pandangan2 mereka dari rumah2, sekolahan, lembaga2 & sarana lainnya;<br />(f) posisikan sekularisme & modernisme sebagai sebuah pilihan "counterculture" kaum muda Islam yg tidak puas;<br />(g) fasilitasi & dorong kesadaran sejarah pra-Islam & non-Islam & budayanya, dimedia & kurikulum negara2 elevan; (h) bantu membangun organisasi2 sipil independen, untuk promosikan kebudayaan sipil (civic culture) & berikan ruang bagi rakyat biasa untuk didik diri sendiri mengenai proses politik & mengutarakan pandangan2 mereka.</span><br /><br /><span>Beberapa bukti tindakan program ini misalnya mengubah kurikulum di pesantren2 dgn biaya dari Barat, kemudian hembuskan dogma <span>"Time is Money - pengeluaran se-kecil2nya menghasilkan pendapatan se-besar2-nya".</span></span><br /><br /><span>5) Tempo doeloe, pernah dalam mata pelajaran PMP dtampilkan gambar rumah ibadah masing-masing agama dengan tulisan dibawahnya: <span>"semua agama sama".</span></span><br /><span>Dirikan berbagai LSM yg bergerak dibid. kajian filsafat Islam, sebar artikel & tulisan produk LSM yg dibiayai Amerika. Intinya menyimpulkan <i>semua agama adalah hasil karya manusia</i> dan <i>merupakan peradaban manusia.</i> Tujuannya tak lain guna menggoyah keyakinan beragama, termasuk mendanai beberapa web site di dunia maya dan lainnya.</span><br /><br /><span>6) Mendukung secara selektif kaum sekularis, dengan cara:<br />(a) mendorong pengakuan fundamentalisme sebagai musuh bersama;<br />(b) mematahkan aliansi dengan kekuatan2 anti Amerika berdasarkan hal2 seperti nasionalisme dan ideologi kiri;<br />(c) mendorong ide bahwa dalam Islam, agama dan negara dapat dipisahkan & hal ini tak membahayakan keimanan tetapi malah akan memperkuat. </span><br /><br /><span>7) Untuk jalankan <i>Building Moderate Muslim Networks</i>, AS & sekutu menyediakan dana bagi individu dan lembaga2 seperti LSM, pusat kajian di beberapa universitas Islam maupun universitas umum lain, serta bangun jaringan antar komponen utk memenuhi tujuan2 AS. Contoh keberhasilan: bangun jaringan ini ketika sponsori Kongres Kebebasan Budaya (Conggress of Cultural Freedom), dimana pertemuan ini berhasil bangun komitmen antar elemen membentuk jaringan anti komunis.</span><br /><br /><span>Hal serupa juga dilakukan dalam rangka membangun jaringan anti Islam. Kemudian membangun kredibilitas semu aktivis2 liberal pro-Barat, demi tercapai tujuan utama musuhi Islam secara total. Bahkan bila perlu, sikap tak setuju atas kebijakan AS sesekali diperlihatkan para aktivisnya se-olah2 independen, padahal hanya tampil pura-pura saja. </span><br /><br /><span>AS dan sekutu sadar, bahwa ia tengah terlibat dalam suatu peperangan total baik fisik (dengan senjata) maupun ide. Ia ingin memenangkan perang dengan cara: "ketika ideologi kaum ekstrimis tercemar di mata penduduk tempat asal ideologi itu dan di mata pendukung pasifnya".</span><br /><br /><span>Ini jelas tujuan dalam rangka menjauhkan Islam dari umatnya.<br /><br /><b><span>Muaranya adalah membuat orang Islam supaya tak berperilaku lazimnya seorang muslim. </span></b></span><br /><br /><span>Pembangunan jaringan muslim moderat ini dilakukan melalui <b>tiga level,</b> yaitu:<br />(a) menyokong jaringan-jaringan yang telah ada;<br />(b) identifikasi jaringan dan gencar mempromosi kemunculan serta pertumbuhannya;<br />(c) memberikan kontribusi untuk bangun situasi & kondisi bagi berkembangnya sikap toleran dan faham pluralisme. </span><br /><br /><span>Sebagai pelaksana proyek, </span><br /><b><span>Departemen Luar Negeri AS dan USAID </span></b><span>telah memiliki mandat dan menunjuk kontraktor pelaksana penyalurkan dana dan berhubungan dengan berbagai LSM, dan para individu di negeri-negeri muslim yaitu<br />National Endowment for Democracy (NED),<br />The International Republican Institute (IRI)<br />The National Democratic Institute (NDI),<br />The Asia Foundation (TAF), dan<br />The Center for Study of Islam and Democracy (CSID). </span><br /><br /><span>Pada fase pertama, membentuk jaringan muslim moderat difokuskan pada organisasi bawah tanah, dan kemudian setelah melalui penilaian AS selaku donatur, ia bisa ditingkatkan menjadi jaringan terbuka.</span><br /><br /><span>Adapun kelompok-kelompok yang dijadikan sasaran perekrutan dan anak didik adalah :<br />(a) akademisi dan intelektual muslim liberal dan sekuler;<br />(b) cendikiawan muda muslim yang moderat;<br />(c) kalangan aktivis komunitas;<br />(d) koalisi dan kelompok perempuan yang mengkampanye kesetaraan gender;<br />(e) penulis dan jurnalis moderat. </span><br /><br /><span>Para pejabat Kedutaan Amerika di negeri2 muslim harus pastikan bahwa kelompok ini terlibat, dan sesering mungkin melakukan kunjungan ke Paman Sam.<br /><br />Adapun prioritas pembangunan jaringan untuk muslim moderat ini diletakkan pada sektor:<br />(a) Pendidikan Demokrasi. mencari pembenaran nash dan sumber2 Islam terhadap demokrasi & segala sistemnya; (b) dukungan oleh media massa melakukan liberalisasi pemikiran, kesetaraan gender dan lainnya -- yang merupakan "medan tempur" dalam perang pemikiran melawan Islam;<br />(c) Advokasi Kebijakan. Hal ini untuk mencegah agenda politik kelompok Islam. </span><br /><br /><span>AS & sekutu sadar bahwa ide2 radikal berasal dari Timur Tengah dan perlu dilakukan "arus balik" yaitu menyebarkan ide & pemikiran dari para intelektual moderat & modernis yg <i>telah berhasil dicuci otak dan setuju westernisasi </i>yang bukan berasal dari Timur Tengah, seperti Indonesia dan lainnya. Tulisan dan pemikiran moderat dari kalangan di luar Timur Tengah harus segera diterjemahkan ke dalam bahasa Arab, kemudian disebarkan di kawasan Timur Tengah. </span><br /><br /><b><span>Agaknya inilah jawaban, kenapa Indonesia seringkali dijadikan pertemuan para cendikiawan dan intelektual muslim dari berbagai negara yang disponsori AS dan negara Barat lain. Banyak produk baik tulisan maupun film diproduksi "Intelektual Islam Indonesia", kemudian disebarkan dan diterjemahkan dalam bahasa Arab. Semua bantuan dana dan dukungan politik ini tujuannya guna memecah-belah umat Islam.</span></b><br /><br /></span><span><span>Seperti berkembang banyak LSM memproduk materi2 dakwah atau fatwa namun isinya justru "menjerumuskan" Islam, termasuk munculnya banyak tokoh liberal sebagai opinion maker di tengah masyarakat, merupakan isyarat bahwa konspirasi menghancur Islam itu ada, nyata dan berada (existence). Yang paling memprihatinkan, justru jurus pecah belah dilakukan menggunakan tangan-tangan (internal) kaum muslim itu sendiri di negara tempat mereka lahir, tumbuh dan dibesarkan, sedang mereka "tak menyadari" telah menjadi penghianat bagi bangsa, negara & agamanya!<br /></span><br />(IRIB Indonesia/theglobalreview/PH)</span></p><p style="margin-top: 0px; margin-right: 0px; margin-bottom: 0px; margin-left: 0px; padding-top: 0px; padding-right: 0px; padding-bottom: 0px; padding-left: 0px; border-top-width: 0px; border-right-width: 0px; border-bottom-width: 0px; border-left-width: 0px; border-style: initial; border-color: initial; border-image: initial; outline-width: 0px; outline-style: initial; outline-color: initial; font-size: 13px; vertical-align: baseline; background-image: initial; background-attachment: initial; background-origin: initial; background-clip: initial; background-color: rgb(255, 255, 255); font-family: arial, Georgia, 'Times New Roman', Times, serif; line-height: 20px; text-align: -webkit-auto; "><br />Daftar Bacaan :<br />http://en.wikipedia.org/wiki/Smith_Richardson_Foundation<br />http://www.rand.org/<br />http://www.dni.gov/nic/NIC_globaltrend2020.html<br />http://arashirin.wordpress.com/2007/12/22/jangan-terjebak-politik-belah-bambuislam-moderat-islam-radikal/<br />http://www.rand.org/pubs/monographs/MG574.html<br />http://en.wikipedia.org/wiki/Douglas_Aircraft_Company<br />http://www.foreignaffairs.com/articles/60656/gideon-rose/mapping-the-global-future-report-of-the-national-intelligence-co<br />http://forum.detik.com/showpost.php?p=2819467&postcount=376</p>Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-3864427549630996967.post-80844632730308794642011-12-30T03:12:00.002+07:002011-12-30T03:17:38.179+07:00Sayyed Nasrallah on Ashura: We Are Power that Enemy Still Does not Know<table border="0" width="100%" cellspacing="0" dir="ltr" cellpadding="0" style="font-family: tahoma; background-color: rgb(247, 247, 247); "><tbody><tr><td class="artbody" dir="ltr" style="background-image: initial; background-attachment: initial; background-origin: initial; background-clip: initial; background-color: rgb(255, 255, 255); text-align: justify; padding-top: 15px; padding-right: 15px; padding-bottom: 15px; padding-left: 15px; "><span>Sara Taha Moughnieh</span></td></tr><tr><td class="artbody" id="textFontSize2" dir="ltr" style="font-size: 15px; background-image: initial; background-attachment: initial; background-origin: initial; background-clip: initial; background-color: rgb(255, 255, 255); text-align: justify; padding-top: 15px; padding-right: 15px; padding-bottom: 15px; padding-left: 15px; "><p><img src="http://www.almanar.com.lb/english/edimg/2011/MiddleEast/Lebanon/Hezbollah/sayed-crowds.jpg" alt="" width="283" height="231" style="margin-top: 10px; margin-right: 10px; margin-bottom: 10px; margin-left: 10px; float: left; border-top-width: 0px; border-right-width: 0px; border-bottom-width: 0px; border-left-width: 0px; " /><span >Tens of thousands of Imam Hussein lovers joined the unified march organized by Hezbollah in the Southern Suburbs of Beirut to mourn Imam Hussein, renew their vows and pledges to stay on his path, and express support for the Islamic Resistance and renunciation of the “Great Satan” America and the occupying entity Israel.</span></p><p><span >After the march, people headed to Al-Raya Stadium where Hezbollah Secretary General Sayyed Hasan Nasrallah was scheduled to deliver a speech after the commemoration.</span></p><p><span >However, unlike always, and as he was expected to deliver his speech via video link for the usual security reasons, Sayyed Nasrallah surprised the crowds by appearing among them on ground and saluting them.</span></p><p><span >Sayyed Nasrallah hasn’t appeared in public since the swap deal that took place in July 2008, when Samir Qintar and the four resistance fighters were released from the Israeli prisons.</span></p><p><span >His Eminence greeted the people and went on stage where he delivered a short statement saying: “I loved to be with you for a few minutes, even though I love to be with you always… On the 10th day of Muharram I wanted to join you so that we reiterate together and let the world hear our firm stance and vow to Imam Hussein who stood alone on this day confronting 30,000 people, and corroborated his father Imam Ali bin Abi Taleb (as) who used to say: “By Allah, if I confront them while they are of large numbers and I’m alone, I would neither care nor repel.” When Hussein was put before two choices either fight or humiliation, and how far, how impossible, that we be humiliated…”</span></p><p><span >Forever, and no matter how much the challenges and dangers were, we tell all th</span><img src="http://www.almanar.com.lb/english/edimg/2011/MiddleEast/Lebanon/Hezbollah/audiencerecievesayyed.jpg" alt="" width="350" height="234" style="margin-top: 10px; margin-right: 10px; margin-bottom: 10px; margin-left: 10px; float: right; border-top-width: 0px; border-right-width: 0px; border-bottom-width: 0px; border-left-width: 0px; " /><span >ose who wager on scaring us or threatening us, that we are the friends of Abi Abdullah Al-Hussein (as) who says “How impossible that we be humiliated”.”</span></p><p><span >“My brothers and sisters, on the 10th day of Muharram, we renew our vow to Hussein (as) and tell him like his friends told him on the eve of the 10th of Muharram: “How could we stay after you… how unpleasant is life after you Hussein. By Allah if I was killed, then burned, then scattered into the air, then brought back to life, then I fight, get killed, then get burned again, and scattered into the air again, and the same thing gets done to me a 1000 times, I would not leave you o Hussein!”</span></p><p style="text-align: left; "><span >Sayyed Nasrallah concluded his word on stage to appear via video link after a few minutes and deliver the whole speech:</span></p><p><span >In the name of Allah, the most Gracious, most Merciful</span></p><p><span >Praise be to Allah, Lord of the Worlds, and peace be upon our Master and Prophet Mohammad Bin Abdullah, his virtuous household, and good friends, and upon all the prophets and messengers.</span></p><p><span >Peace be upon you my Master Imam Hussein the son of Allah’s prophet, and upon all the souls, that were martyred along with you…</span><img src="http://www.almanar.com.lb/english/edimg/2011/MiddleEast/Lebanon/Hezbollah/sayyedgoesonstage.jpg" alt="" width="350" height="234" style="margin-top: 10px; margin-right: 10px; margin-bottom: 10px; margin-left: 10px; float: left; border-top-width: 0px; border-right-width: 0px; border-bottom-width: 0px; border-left-width: 0px; " /></p><p><span >First of all, I thank you all for this mass, for loyalty, pledge, commitment, and patience… and I ask Allah that he accepts all your efforts.</span></p><p><span >I join you on the 10th day of Muharram, the martyrdom day of Abi Abdullah Al-Hussein, his household, friends, to console the Prophet and his household (PBUT), our Imams, Imam Mahdi the grandson of Imam Hussein (may Allah hasten his appearance) and his deputy the leader Imam Khamenei, as well as all our scholars and all the Muslims who follow the prophet.</span></p><p><span >We yearly commemorate this day to renew our path, commitment, faith, vow, firmness, insistence, and strong desire to continue on this path that was taken by the all the prophets, messengers, guardians, and good ones.</span></p><p><span >Millions were martyred on this track, and Karabala is a major point in this good, historic path that will stay remembered until the Judgment day.</span></p><p><span >My brothers and sisters I will tackle some political issues on this day, as <strong>we have to warn and remind that the real threat to this nation, with all its countries, people, and governments, is the American, Israel project.</strong> It is the American administration no matter who its president was, and the enemy that is occupying Palestine violating the sanctities, assaulting the Palestinian people and the people of this nation. The greatest robber of our nation’s wealth is the American and Israeli.</span></p><p><span >Our peoples should always be aware of this truth and should not be deceived by this new American fraud. The Americans tried throughout this year to present themselves and defenders of human rights and democracy in the Arab world, those hypocrites and deceivers, who we all know and are aware of their history in supporting dictatorships, as all those dictatorships that were toppled were supported by the US Administrati</span><img src="http://www.almanar.com.lb/english/edimg/2011/MiddleEast/Lebanon/Hezbollah/sayyedspeechstage.jpg" alt="" width="350" height="236" style="margin-top: 10px; margin-right: 10px; margin-bottom: 10px; margin-left: 10px; float: right; border-top-width: 0px; border-right-width: 0px; border-bottom-width: 0px; border-left-width: 0px; " /><span >on on the political, media, intelligence, military and every level.</span></p><p><span >Even when the people revolted and America found that its followers were toppling one after the other, it abandoned them. Do you know my brothers and sisters that these are the manners of Satan based on the Holy Quran? Satan does this on the Judgment day, when his followers reach a dead end; he abandons them, and acts like he does not have anything to do with it. <strong>What assures the American Administration’s satanic manners is that it deserts its followers, allies, and tools at the first crossroad, and looks for its own benefits and on ways to reduce its losses.</strong> Our people in the Arab and Muslim world should know that this US administration is the enemy and the threat. Didn’t we listen to (US) President (Barack) Obama a few days ago addressing the Jewish Lobby and organizations in America and telling them that “the help that my administration has given to Israel’s security was not given by any preceding administration,” and this is true. Even more, in Obama’s period, the CIA transferred from a major American intelligence organization into an intelligencer that works in Lebanon for the Mossad and the Israeli security apparatuses, and gives information about the mujahedeen who seek to find storage for their arms, and about locations and homes of officials. The American security apparatuses transferred to small agents that serve the security of Israel and defend Israel.</span></p><p><span >O people and political forces, don’t be deluded by the American Administration as it is the one occupying your Palestine, violating your Al-Quds, threatening your Holy mosque, and it is the one responsible, even before the enemy, of holding thousands of Palestinians in prisons, and of displacing, torturing, and besieging them in Gaza and the West Bank. <strong>This is America, so we sh<img src="http://www.almanar.com.lb/english/edimg/2011/MiddleEast/Lebanon/Hezbollah/labbaykasayyedstage.jpg" alt="" width="350" height="234" style="margin-top: 10px; margin-right: 10px; margin-bottom: 10px; margin-left: 10px; float: left; border-top-width: 0px; border-right-width: 0px; border-bottom-width: 0px; border-left-width: 0px; " />ould remember on the 10th of Muharram, not to err the enemy and not to err the friend. Only that with a blind insight errs the enemy and the friend.</strong></span></p><p><strong><span >The enemy is this American Administration and its “tool” not “ally” in the region, Israel, which it uses as a spearhead to humiliate and oppress the Arabs and the Muslims, and to impose the American desire on the Arabs and the Muslims in order to guarantee a market for its arms and steal their oil, and this should stay in mind.</span></strong></p><p><span >Second, also in this context we should all be aware that after the failure of the American Administration’s former project of “the new Middle East”, which was defeated by the resistance in Lebanon, Palestine, and Iraq, and by the awareness of the people of this region and the resisting countries at the head of which is Iran and Syria; <strong>it awakened with the rising of the Arab people and revolutions, and revived the Middle East project again, but this time from another gate, the gate of internal conflicts and sectarian incitements, because this is the only remaining choice for America and Israel to return its control over the region.</strong></span></p><p><span >In this context, we have assured, and we reassure that we should avoid any sectarian or inciting speech, because it serves Israel and America, and the enemy of this nation. We are all supposed to respect each others’ sanctities, and here I emphasize Imam Khamenei’s Fatwa which requires us to respect all the sanctities and all the symbols of every sect.</span></p><p><span >Third, in this context, I speak about Al-Quds, which is the central cause and center of conflict in this region, and I warn on this day of the Judification taking place there. Every day, steps are being taken to entirely Judify Al-Quds.</span></p><p><span >Yesterday, homes were demolished East Al-Quds, and every day, they take decisions to build thousands of settlements, and now there are parts of Al-Aqsa mosque that are under threat because of the destructions taking place there.<strong>What we fear and we should fear is that while the Arab people are busy with their internal problems, Israel will take advantage of this opportunity and strike Al-Quds with a decisive blow.</strong> But anyway, this would be the greatest stupidity that Isr</span><img src="http://www.almanar.com.lb/english/edimg/2011/MiddleEast/Lebanon/Hezbollah/Sayyedguards.jpg" alt="" width="350" height="234" style="margin-top: 10px; margin-right: 10px; margin-bottom: 10px; margin-left: 10px; float: left; border-top-width: 0px; border-right-width: 0px; border-bottom-width: 0px; border-left-width: 0px; " /><span >ael does since the entity’s establishment, yet the peoples should be aware and present because of these threats on the sanctities.</span></p><p><strong><span >Palestine should always remain the first central cause no matter how much the situation worsens, and the conflicts increase. This is what we believe in and work for.</span></strong></p><p><span >Regarding the Arab peoples’ options, we wager on these peoples’ awareness.</span></p><p><span >Today in Tunisia, the people triumphed over their tyrant, conducted elections, and hopefully, the political forces will meet the expectations of the honorable, dear Tunisian people.</span></p><p><span >The people in Libya triumphed over their tyrant, and the political forces there are also responsible of meeting the expectations of the people that presented thousands of martyrs.</span></p><p><span >In Yemen, the challenge is ongoing, and there are parts that are trying to divide Yemen and restore the sectarian atmosphere there, in order to end the revolution and its aspirations.</span></p><p><span >In Bahrain, the people are still going on with their peaceful movements, despite all the oppression, deception and hypocrisy. They are insisting on attaining their national, legitimate goals.</span></p><p><span >In Egypt, major changes that shook Israel and urged Barak to have worries about them took place. We all have hope in Egypt, because any real transformation in Egypt for the sake of the nation and Palestine, will change Israel’s strategic atmosphere in the region, would limit Israel’s options in the region, and put it in front of a critical situation that threatens its existence. This is the great challenge for the Egyptian political forces that will win in the elections and form the new authority. The challenge of Palestine, Al-Quds, Gaza, Camp David, and the country's stance from this entity.</span></p><p><span >Our hope is that the Arab peoples would not be deceived or deluded by all the American hypocrisy, and when they get over their internal problems, they will go back to their normal position which is confronting this central cause.</span></p><p><span >Those Americans have failed, and are failing.</span><img src="http://www.almanar.com.lb/english/edimg/2011/MiddleEast/Lebanon/Hezbollah/sayedhasanvideo10muharram.jpg" alt="" width="230" height="173" style="margin-top: 10px; margin-right: 10px; margin-bottom: 10px; margin-left: 10px; float: right; border-top-width: 0px; border-right-width: 0px; border-bottom-width: 0px; border-left-width: 0px; " /></p><p><strong><span >And from here I will talk about Iraq, then Syria and after that Lebanon.</span></strong></p><p><span >In Iraq, today and in the coming few days, the American withdrawal from Iraq is supposed to be completed. There is a real American defeat in Iraq as the Americans did not go into Iraq to later leave it. Their aim was to stay in Iraq, control it, and establish military bases secured for tens of years in Iraq; but the courageous Iraqi resistance, the firmness of the Iraqi people as well as the political powers, and the high cost of the American occupation in Iraq forced it to take another choice which is withdrawal. </span></p><p><span ><strong>I would also like to point out that the Iraqi resistance’s operations did not receive any Arab or international media coverage, and that many of the resistance factions used to send videos or DVDs about their strong operations to Arab and international satellites, but they used to ignore them.</strong> A big part of the Iraqi resistances’ operations were concealed in favor of the American army and Administration’s morale, and this reveals the nature of these satellites that are controlling media in the Arab and Islamic world.</span></p><p><span ><br /><strong>Anyway, what happened and is happening in Iraq is a real defeat that the resistance forces as well as the sacrificing Iraqi people should celebrate.</strong> Even if there are some remarks on the conclusion, but in general, there is a great historic victory that was attained by Iraqi people and resistance, and this should be revealed and presented to all the people in the region.</span></p><p><span ><strong>When Israel is defeated in Lebanon and in Gaza, this means Israel is beatable, and when America is defeated in Iraq, this means America is beatable.</strong> Just like it was beaten in Iraq, it could be beaten in any other country, but the Americans want to conceal this defeat.</span></p><p><span ><strong>In this context, what is happening in our region, the events in Syria, threats to Iran, story about the Saudi Ambassador in Washington, and all these issues are to occupy the people in the region away from recognizing that the American that presented himself as a sole superpower in the world was defeated by the youth and the Mujahedeen of Iraq. </strong> </span></p><p><span >Unfortunately, I say that the Americans have succeeded in that. If you open the Arab and international satellites you will not find any news about the withdrawal from Iraq, no picture about the tanks’ or the army’s pullout, knowing that yesterday I read in a newspaper the number of American soldiers who are still present in Iraq.</span></p><p><strong><span >How did 150,000 soldiers pullout from Iraq without anyone recognizing or even knowing about the issue? They did succeed in that.</span></strong></p><p><span >All the satellites today speak about Syria first, then Egypt, then Libya, then Tunisia, then Yemen, etc… and sometimes, a very small news about the withdrawal from Iraq is reported. <strong>This is not an accident, it is intentional</strong>.</span></p><p><img src="http://www.almanar.com.lb/english/edimg/2011/MiddleEast/Lebanon/Hezbollah/audienceraya.jpg" alt="" width="292" height="220" style="margin-top: 10px; margin-right: 10px; margin-bottom: 10px; margin-left: 10px; float: left; border-top-width: 0px; border-right-width: 0px; border-bottom-width: 0px; border-left-width: 0px; " /><span >Therefore, the responsibility of the resisting forces in the Arab and Islamic world today, especially in Iraq, as well as the Iraqi people, and the Iraqi and Arab media is to reveal this truth.</span></p><p><span >On the 10th day of Muharram, we ask God to bless a historic occurrence in which blood triumphed over sword. <strong>The Iraqi people that were fighting with a rifle, an RPG, and a Katyusha were able to defeat the most powerful army in the world.</strong> If the Israeli army is the most powerful army in the region, then the American army is the most powerful army in the world, yet it was defeated in a few years. It was defeated by blood, Jihad, resistance, insistence, and firmness.</span></p><p><span >Today what is important is that we be aware of the phase that comes after the American pullout from Iraq, and of America’s satanic mind as well as the sectarian project it is working on in the region. This also depends on the awareness and dialogue of our brothers in Iraq, as well as their concern over their country.</span></p><p><span >Here, we reach the part on Syria. Our stance has been clear since the beginning.<strong>We support reforms in Syria, and support a regime that resisted and opposed, and supported the resistance movements in the region</strong>. We say yes for treating all the causes of corruption, and yes for all the reforms that where approved by the Syrian leadership and demanded by the people, <strong>but there are some who neither want reforms, nor security, stability, civil peace, and dialogue in Syria, and rather want to destroy Syria. </strong></span></p><p><strong><span >They want to substitute their defeat in Iraq, knowing that Syria had a role in defeating them, as well as their possible strategic loss in Egypt, by changing the situation in Syria.</span></strong></p><p><span >The so-called National Syrian Council that was formed in Istanbul, and that some Western countries consider legitimate, has a chief who is Burhan Ghalyoun. Two days ago Ghalyoun said that “if we change the regime and gain power in Syria we will cut our ties with Iran and with the resistance movements in Lebanon and Palestine,” naming Hezbollah and Hamas. These are all credits for the America and Israel.</span></p><p><span >And when he was asked about the Golan Heights, he said he will refer to the international community. After 20 to 30 years of failed efforts by the UN, these come out today aiming at ending Syria’s relation with the resistance movements and returning to the international community.</span></p><p><span >What is worse is that one of the leaders who is related to an Islamic organization in Syria, said that when we change the situation in Syria, we well cross the borders into Lebanon and punish Hezbollah. All these are credits to America and Israel, because Hezbollah is their enemy, it is the one that defeated Israel.</span></p><p><span >I state this before the Syrian people, and before the Lebanese people who say that we are misreading the situation in Syria. <strong>The past two days have assured to us that we have been reading the situation correctly and that the main target is the resistance movements in the region. What is demanded in Syria is not the reforms but rather a betraying Arab regime that is submissiveto America and Israel.</strong></span></p><p><span >We say that we call for peace, stability, and dialogue in Syria, and we condemn all the sanctions that were imposed on Syria, and all types of sectarian incitements.</span></p><p><span >And of course, I remind all those who threaten of using arms, that your ships were destroyed on the coasts of Beirut.</span></p><p><span >About Lebanon, amid regional developments, we always insist that we don’t deal with the Lebanese situation on the basis that it is separate from the region. This is basic, and it’s not right for anyone to deal with the Lebanese situation by separating it from the region, for it is deeply connected to it.</span></p><p><span >We stress on civil peace, rejecting any kind of incitements, and stay patient despite all the accusations and blames that Hezbollah is constantly targeted with, knowing that this is an indication to their fear of Hezbollah.</span></p><p><span >There are some parts who are trying to stir up incitements in Lebanon, but we reject that, and we should confront it by being aware, wise, and patient….</span></p><p><span >We call for activating the governmental work and reassure the importance of responding to the rightful demands of the Free Patriotic movement…</span></p><p><span >We emphasize that the false witnesses file should be dealt with and justice should be attained, because those have not just falsely accused a few people; they also damaged the internal Lebanese situation as well as the Lebanese-Syrian relations, and caused the death of tens of innocent Syrians.</span></p><p><span >Most importantly is the constant Israeli threat to Lebanon, through the Israeli and CIA agents in Lebanon, the spying devices that are being uncovered gradually by the resistance and the army, and the Israeli violations and assaults.<br />In this context, we stress on the tripartite axis of power to Lebanon that is the army, people, and resistance.</span></p><p><span ><strong>Moreover, on the 10th of Muharram, I would like to send a new clear message to all those who conspire and wager.</strong><br /><strong>This resistance in Lebanon, with its arms, formation, mujahedeen, mind, culture, and presence will remain, and will not be affected by your conspiracies, collusions, and media, psychological, political and intelligence wars.</strong></span></p><p><strong><span >We will hold on to our resistance, to the resistance arms, and today I tell you that day after day our number is increasing, our training is improving, and our trust in the future and armament are increasing.</span></strong></p><p><span >On the arms issue, there is a real fallacy. <strong>Some say that the resistance arms are behind the disturbance and instability in Lebanon, but this is a fraud as the arms used in internal conflicts are the Kalashnikov guns, the M-16, and the guns… and these are in the hands of all the Lebanese. Rockets and heavy arms are not used in such incidents.</strong> The fact that all the Lebanese parties, families, tribes, individuals have these light weapons is the security problem in Lebanon and not the resistance arms.</span></p><p><strong><span >Anyone who wants security in Lebanon should make efforts to solve this problem, as for those who want or even think of withdrawing the rockets and defensive weapons, they are actually presenting a favor to Israel, meaning that what Israel failed to achieve in 33 days with the help of the entire world, they are trying to achieve through a dialogue or political talks or media; and I tell you, this will not happen.</span></strong></p><p><strong><span >On the 10th day of Muharram, the day of decisive and historic choices, I would like to tell the world that we in Lebanon have taken the initiative since 1980. We did not wait for the international community, Arab League, Islamic Conference Organization, or anyone in this world.</span></strong></p><p><strong><span >With our firm will, desire, youth, men, women, and modest potentials, we resisted, fought, and were martyred, and we returned our land, captives, dignity, and with our resistance, we will preserve our land, dignity, honor, and country, and will defend it against anyone in the world.</span></strong></p><p><strong><span >Dangers, threats, facts, and changes will not prevent us from performing this duty and this responsibility. We belong to the Imam who stood alone on this day against 30,000 men, and each one of us is not alone in front of these. We are tens of thousands of armed and trained fighters and mujahedeen who are ready to get martyred and are the lovers of Abi Abdullah Al-Hussein (as).</span></strong></p><p><strong><span >We are a power that the enemy does not know yet, and will never know. It will surprise every enemy with its strong and creative presence in every field it is in.</span></strong></p><p><span >Therefore, on the 10th day of Muharram we say that the time when we compromise on our dignity, pride, presence, country, land and sanctities is over, and the situation have changed. Therefore, we conclude by renewing our pledge to Imam Hussein (as) and we tell him: <strong>O Master and Imam, just as u sacrificed for your great goals, and preferred to be killed along with your household and friends for their sake, we will preserve this path, but we will also triumph by your blood, your mind, and your culture.</strong></span></p><p><span >Our call and pledge will always be to you on the 10th of Muharram, after everyone was martyred and Imam Hussein stayed alone, yet firm and strong, he did not address the army against him, he rather addressed all the people that have passed and will pass throughout the history asking: “Is there anyone to support me?”</span></p><p><span >The answer will stay forever with our blood, tears, soul, stance, mind, Jihad, and resistance: “Here I am, at your service o Imam Hussein!” </span></p></td></tr></tbody></table>Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-3864427549630996967.post-65732001591637784272011-12-28T06:54:00.004+07:002011-12-28T08:03:07.746+07:00A letter from Imam Khomeini to Mikhail GorbachevWith lots of curiosity, the international media,<br />a few months after Imam Khomeini's decision to accept<br />the resolution to stop the war with Iraq,<br />circulated the news of a high-ranking<br />Iranian delegation arriving in Moscow,<div>with a letter from Imam Khomeini<br />to the head of the Soviet Union,<br />Mikhail Gorbachev.<br /><br /><br /><i>"We arrived in the Soviet Union in<br />the evening and we slept a tough night there.<br />Our meeting with Gorbachev was in the next morning.<br />He was very eager to know the content of the Imam's letter"</i><br /><br /><br />There was an international desire<br />to know the content of the letter,<br />and the Americans sought to examine its content,<br />and expectations focused on Iran officially asking<br />the Soviet Union for helping it in the reconstruction process<br />and the re-arming of the Iranian army after the war stopped.<br /><br />This was what Gorbachev and<br />the Soviet leadership also expected,<br />but what happened surprised everyone.<br /><br />Imam Khomeini's letter to Gorbachev :<br /><br /><br /><div style="text-align: center;"><b><span >His Excellency Mr. Gorbachev,</span></b></div><span><div style="text-align: center;"><b>Chief of the Higher Council of</b></div><div style="font-weight: bold; text-align: center; "><b>the Soviet Socialist Republics Union:</b></div><div style="font-weight: bold; text-align: center; "><br /></div><div style="font-weight: bold; text-align: center; "><b style="text-align: left; "><div style="text-align: center; display: inline !important; "><b>The major problem of your country</b></div></b></div><div style="font-weight: bold; text-align: center; "><b>does not lie in ownership, economy and freedom,</b></div><div style="font-weight: bold; text-align: center; "><b>but in <span >the lack of real faith in Allah</span>,</b></div><div style="font-weight: bold; text-align: center; "><b>and in <span >your <span>long and futile (useless) battle </span></span></b><b><span><span >against Allah</span>,<br />the Creator of existence and life.</span></b></div><div style="font-weight: bold; text-align: center; "><br /></div><div style="font-weight: bold; text-align: center; "><b>It is evident for everybody that the search</b></div><div style="font-weight: bold; text-align: center; "><b>for Communism must be directed from now on </b></div><div style="font-weight: bold; text-align: center; "><b>toward <span >the <span>museum of international political history!</span></span></b></div><div style="font-weight: bold; text-align: center; "><br /></div><div style="font-weight: bold; text-align: center; "><b>As for why?</b></div><div style="font-weight: bold; text-align: center; "><b>It is because </b></div><span style="font-weight: bold; "><div style="text-align: center;"><b><span ><span>Marxism</span> does not fulfill any of man's real need. </span></b></div></span><div style="font-weight: bold; text-align: center; "><br /></div><div style="font-weight: bold; text-align: center; "><b>Why?</b></div><div style="font-weight: bold; text-align: center; "><b>Because it is <span >materialsm</span></b></div><div style="font-weight: bold; text-align: center; "><b>and it is impossible</b></div><div style="font-weight: bold; text-align: center; "><b>to save humanity with materialsm.</b></div><div style="font-weight: bold; text-align: center; "><br /></div><div style="font-weight: bold; text-align: center; "><b>The Chinese leader directed </b></div><div style="font-weight: bold; text-align: center; "><b>the first strike to communism,</b></div><div style="font-weight: bold; text-align: center; "><b>and here you are directing</b></div><div style="font-weight: bold; text-align: center; "><b>the second strike</b></div><div style="font-weight: bold; text-align: center; "><b>and it seems it will be a knock-out.</b></div><div style="font-weight: bold; text-align: center; "><br /></div><div style="font-weight: bold; text-align: center; "><b>In our current and modern world,</b></div><div style="font-weight: bold; text-align: center; "><b>there is no more such thing as communism.</b></div><div style="font-weight: bold; text-align: center; "><br /></div><div style="font-weight: bold; text-align: center; "><b>But I ask you to be aware </b></div><div style="font-weight: bold; text-align: center; "><b>not to fall in the <span >West's prison</span>,</b></div><div style="font-weight: bold; text-align: center; "><b>while you break down the wall of</b></div><span style="font-weight: bold; "><div style="text-align: center;"><b><span><span >Marxism' illusion</span>.</span></b></div></span><div style="font-weight: bold; text-align: center; "><br /></div><div style="font-weight: bold; text-align: center; "><b>I ask you to study Islam </b></div><div style="font-weight: bold; text-align: center; "><b>with scrutiny and seriousness.</b></div><div style="font-weight: bold; text-align: center; "><br /></div><div style="font-weight: bold; text-align: center; "><b>Not because Islam and Muslims need you,</b></div><div style="font-weight: bold; text-align: center; "><b>but for the<span> <span >high values of Islam</span></span><span > </span>and </b></div><div style="font-weight: bold; text-align: center; "><b>for its <span >characteristic of comprehensiveness</span></b></div><div style="font-weight: bold; text-align: center; "><b>in such a manner that it can be </b></div><div style="font-weight: bold; text-align: center; "><br /></div><div style="font-weight: bold; text-align: center; "><b><span >a <span>means of comfort and salvation to the peoples </span></span></b></div></span></div><div style="text-align: center;"><span><b>and <span >a <span>means to solve all political crises</span></span></b></span></div><div><div style="text-align: center;"><b style="font-size: x-large; "><span>from which mankind is suffering.</span></b></div><span><div style="text-align: center;"><b><br /></b></div><div style="text-align: center;"><b style="text-align: left; "><div style="text-align: center; display: inline !important; "><b>Peace be upon those<br />who </b></div></b><b>follow the right guidance.</b></div></span><br /></div><div><br /><br />The Iranian delegation returned to Tehran,<br />and the reply of the Soviet leadership on<br />the letter of Imam Khomeini was late,<br />and finally after two months,<br />the Soviet Foreign Minister, Edward Shevardnadze<br />arrived in Tehran with a reply on the letter.<br /><br /><br /><br /><br /><br /><br /></div>Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-3864427549630996967.post-28609240636639890002011-11-22T14:52:00.000+07:002015-11-05T01:13:44.374+07:00<br />
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<time datetime="2011-11-21" pubdate="" style="line-height: 1.2; margin-bottom: 0.5em;"><span class="Apple-style-span" style="background-color: white; font-size: 0.9em;">Senin, 2011 November 21 07:34</span></time></div>
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<span style="background-color: white;"><span class="Apple-style-span" style="color: yellow;"><b>24 Dzulhijjah</b> </span><span class="Apple-style-span" style="color: black;">dalam penanggalan Islam dikenal dengan </span><span style="color: yellow;">Hari Mubahalah</span><span class="Apple-style-span" style="color: black;">. Hari dimana pendeta-pendeta Kristen datang untuk bersumpah dengan Nabi Muhammad Saw untuk membuktikan mana yang paling benar. Tapi pribadi-pribadi yang diajak oleh Rasulullah Saw membuat mereka takut dan membatalkan niatnya untuk bermubahalah dengan Rasul Saw dan keluarganya.</span></span></div>
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<span style="background-color: white;">Hari Mubahalah dari satu sisi merupakan hari pengambilan sumpah antara Rasulullah Saw dengan Ahlul Baitnya dan pengikut Kristen kota Najran. Sementara dari sisi lain, hari ini merupakan hari diturunkannya ayat<span class="Apple-style-span"> ‘al-Tathir"</span> pensucian Ahlul Bait. Ketika ayat ini diturunkan oleh Allah Swt, Nabi Muhammad Saw mengajak Ali, Fathimah, Hasan dan Husein as dan berkata,</span><br />
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<span style="background-color: white;"><i>"Allahumma Haaulaai Ahli"</i> yang artinya, </span><br />
<span class="Apple-style-span"><i style="background-color: white;">"Ya Allah! Mereka ini adalah keluargaku".</i></span></div>
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<span style="background-color: white;">Pada tahun<span class="Apple-style-span" style="color: yellow;"> kesepuluh Hijrah</span>, Nabi Muhammad Saw mengirimkan surat kepada pengikut Kristen di Najran. Dalam surat itu beliau mengajak mereka untuk beriman kepada Allah yang Maha Esa dan memeluk Islam. Bila mereka tidak ingin melakukan hal itu, maka mereka harus membayar <em style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; border-bottom-width: 0px; border-color: initial; border-left-width: 0px; border-right-width: 0px; border-style: initial; border-top-width: 0px; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; outline-color: initial; outline-style: initial; outline-width: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; vertical-align: baseline;">jizyah</em> (pajak) kepada umat Islam dan tetap pada agamanya. Bila pilihan kedua tak juga diterima, maka mereka harus bersiap perang melawan umat Islam.</span></div>
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<span class="Apple-style-span" style="background-color: white; color: black;">Mendapat kiriman surat itu, warga Kristen Najran berkumpul di gereja besarnya bermusyawarah untuk mencari solusi atas surat Nabi itu. Sebagian menolak menyerah di hadapan usulan Nabi termasuk</span></div>
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<li><span style="background-color: white;"><span class="Apple-style-span" style="color: orange;"><b>Sayid, tokoh Kristen Najran</b></span> dan</span></li>
<li><span style="background-color: white;"><b><span class="Apple-style-span" style="color: orange;">‘Aqib, Uskup Kristen Najran</span>,</b> </span></li>
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<span style="background-color: white;"><span style="font-family: "arial" , "georgia" , "times new roman" , "times" , serif; font-size: x-small;"><span style="line-height: 20px;"><br /></span></span><span style="font-family: "arial" , "georgia" , "times new roman" , "times" , serif; font-size: 13px; line-height: 20px;">sementara </span><span class="Apple-style-span" style="color: orange; font-family: "arial" , "georgia" , "times new roman" , "times" , serif; font-size: 13px; line-height: 20px;"><b>Abu Haritsah, Uskup Agung Najran yang berusia 120 tahun</b></span><span style="font-family: "arial" , "georgia" , "times new roman" , "times" , serif; font-size: 13px; line-height: 20px;"> menerima apa yang tertera dalam surat Nabi.</span></span></div>
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<span style="background-color: white;"><span style="color: black;"><br />Setelah melakukan musyawarah maraton selama dua hari, mereka akan membacakan buku </span><span style="color: yellow;">"al-Jami'ah"</span><span style="color: black;"> yang menyebutkan</span><span style="color: yellow;"> sifat-sifat nabi pasca Nabi Isa as</span> dan <span style="color: yellow;">Shahifah Nabi Syits as</span>. </span></div>
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<span style="background-color: white;">Di hadapan umat Kristiani dan utusan Nabi Muhammad Saw, mereka membacakan sebagian dari buku al-Jami'ah. Setelah mendengar dan menerima isi buku tersebut, mereka memutuskan mengirim 70 orang, termasuk Abu Haritsah pergi ke Madinah untuk melakukan penyelidikan lebih lanjut.</span></div>
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<span style="background-color: white;"><span class="Apple-style-span" style="color: black;">Para pengikut Kristen Najran akhirnya tiba di Madinah dan bertemu dengan Nabi Saw. Dalam pertemuan itu Nabi memberikan bukti-bukti akan kebenaran kenabiannya, tapi mereka bersikeras tidak menerimanya. Akhirnya Nabi Muhammad Saw mendapat perintah untuk melakukan </span><span style="color: yellow;"><b>Mubahalah (sumpah)</b></span><span class="Apple-style-span" style="color: black;">. Kemudian Malaikat Jibril as turun menghadap Rasulullah Saw dan Allah menurunkan </span><span class="Apple-style-span">ayat 61 dari surat Ali Imran</span>.</span></div>
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<span style="background-color: white;">Allah Swt berfirman yang artinya:</span></div>
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<em style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; border-bottom-width: 0px; border-color: initial; border-left-width: 0px; border-right-width: 0px; border-style: initial; border-top-width: 0px; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; outline-color: initial; outline-style: initial; outline-width: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; vertical-align: baseline;"><span class="Apple-style-span" style="background-color: white;"><span style="font-size: x-small;"><span class="Apple-style-span">Siapa yang membantahmu tentang kisah Isa sesudah datang ilmu (yang meyakinkan kamu), maka katakanlah (kepadanya): "Marilah kita memanggil </span><b><span style="color: yellow;">anak-anak</span></b><span class="Apple-style-span"> kami dan anak-anak kamu,</span><b><span style="color: yellow;"> isteri-isteri</span></b><span class="Apple-style-span"><span style="color: yellow;"> </span>kami dan isteri-isteri kamu, <span style="color: yellow;"><b>diri </b></span>kami dan diri kamu; kemudian marilah kita </span><b><span style="color: lime;">bermubahalah</span></b><span class="Apple-style-span"> kepada Allah dan kita<span style="color: yellow;"> </span></span><b><span class="Apple-style-span" style="color: yellow;">minta supaya </span><span style="color: lime;">laknat Allah</span><span class="Apple-style-span" style="color: yellow;"> ditimpakan kepada orang-orang yang </span><span style="color: lime;">dusta</span></b></span><span class="Apple-style-span"><span style="color: lime; font-size: x-small;">.</span></span></span></em></div>
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<span class="Apple-style-span" style="background-color: white; color: black;">Akhirnya disepakati untuk melakukan Mubahalah dan Sayid serta ‘Aqib kembali ke tempat karavan mereka yang berada di luar Madinah. Mereka lalu bermusyawarah dengan yang lain. Sebagian dari ulama mereka mengatakan, </span></div>
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<span class="Apple-style-span" style="color: black;"><i style="background-color: white;"><br /></i></span></div>
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<span style="background-color: white;"><span class="Apple-style-span" style="color: black;"><i>"Bila keesokan harinya Muhammad</i></span><i><span class="Apple-style-span"> beserta sahabat dan orang banyak</span><span class="Apple-style-span" style="color: black;"> untuk bermubahalah, maka cara yang dipakai adalah </span><span class="Apple-style-span" style="color: yellow;">cara raja-raja</span>. Bila hal ini yang dilakukannya, kalian tidak perlu takut. Tapi, bila <span class="Apple-style-span"><span class="Apple-style-span">hanya orang-orang tertentu dari keluarganya</span> </span>yang dibawa, maka itu<span class="Apple-style-span"> <span class="Apple-style-span" style="color: yellow;">cara para nabi</span></span><span style="color: yellow;">.</span>"</i></span></div>
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<span style="background-color: white;"><span class="Apple-style-span" style="color: black;">Keesokannya, ketika </span><span style="color: yellow;">matahari mulai meninggi </span><span class="Apple-style-span">Nabi Muhammad memegang tangan Ali bin Abi Thalib</span> dan keluar dari rumah. <span class="Apple-style-span">Imam Hasan dan Husein diperintahkannya berjalan di depan </span>dan <span class="Apple-style-span">Sayidah Fathimah az-Zahra berjalan di belakang</span>. </span></div>
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<span style="background-color: white;"><br /></span></div>
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<span style="background-color: white;">Mereka berjalan hingga sampai di bawah sebuah pohon yang telah ditentukan. Sebelumnya, Nabi memerintahkan agar tanah di bawah pohon itu dibersihkan dan beliau membeberkan <em style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; border-bottom-width: 0px; border-color: initial; border-left-width: 0px; border-right-width: 0px; border-style: initial; border-top-width: 0px; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; outline-color: initial; outline-style: initial; outline-width: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; vertical-align: baseline;">abaah</em>nya sebagai penghalang sinar matahari. Umat Islam Madinah mulai berdatangan dan pengikut Kristen juga mulai memenuhi tempat itu bersama anak-anaknya. Nabi lalu mengutus seseorang kepada Sayid dan ‘Aqib guna memberitahu mereka bahwa kami telah siap.</span></div>
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<span style="background-color: white;"><span style="color: orange;">Abu Haritsah, Uskup Agung Najran</span> datang bersama rombongan dan berkata,</span></div>
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<span style="background-color: white;"><i>"Engkau bersama siapa saja yang ingin melakukan Mubahalah dengan kami?</i> </span></div>
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<span style="background-color: white;">Nabi Muhammad Saw menjawab, </span></div>
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<span style="background-color: white; color: cyan;"><i>"<span class="Apple-style-span">Saya bersama manusia terbaik di muka bumi dan di sisi Allah. Karena aku diperintahkan oleh Allah untuk membawa mereka besertaku."</span></i><span class="Apple-style-span"> </span></span></div>
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<span class="Apple-style-span" style="background-color: white; color: black;">Nabi kemudian mengisyaratkan keluarganya yang bersamanya.</span></div>
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<span class="Apple-style-span" style="background-color: white; color: black;"><br /></span></div>
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<span style="background-color: white;"><span class="Apple-style-span" style="color: black;">Sayid, ‘Aqib dan Abu Haritsah saat melihat Nabi dan rombongan yang menyertainya </span><span class="Apple-style-span">langsung merasa ketakutan dan wajah mereka langsung pucat</span>. Abu Harits yang punya kecenderungan kepada Islam memanfaatkan kesempatan itu dengan memegang tangan Sayid dan ‘Aqib dan menasihati mereka akan akibat dari Mubahalah. Ia mengatakan, </span></div>
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<i style="background-color: white;"><br /></i></div>
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<span style="background-color: white;"><i>"Kalian telah membaca sifatnya dan keluarganya di buku-buku. Muhammad adalah Nabi. Apakah kalian tidak melihat awan hitam, perubahan sinar matahari, pohon yang tunduk, suara ayam dan asap hitam yang berada di sekitar gunung serta dampak gempa yang terlihat dari sana? Mereka sedang menanti untuk berdoa. Demi Allah, bila mereka membuka mulutnya, maka tidak ada lagi sisa dari kita. Pergilah, dan berdamai</i> dengannya."</span></div>
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<span class="Apple-style-span" style="background-color: white; color: black;">Mereka kemudian memutuskan untuk mengutus Abu Haritsah kepada Rasulullah Saw. Begitu sampai kepada Nabi, Abu Haritsah mengucapkan syahadat dan memeluk Islam. Setelah itu, kepada Rasulullah ia berkata, <i>"Warga Najran telah menyesal."</i> </span></div>
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<span style="background-color: white;"><span class="Apple-style-span" style="color: black;">Nabi berkata, </span><span class="Apple-style-span"><i>"Mereka harus memeluk Islam!"</i></span> </span></div>
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<span style="background-color: white;">Abu Haritsah menjawab, <i>"Mereka tidak mau."</i> </span></div>
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<span style="background-color: white;"><i>"Kalau begitu mereka harus siap berperang,"</i> tandas Nabi. Abu Haritsah kemudian menjawab, </span></div>
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<span class="Apple-style-span"><i style="background-color: white;">"Mereka tidak mempunyai kekuatan untuk berperang. Tapi mereka siap memberikan jizyah."</i></span></div>
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<span style="background-color: white;"><br /></span></div>
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<span style="background-color: white;">Nabi kemudian memanggil Imam Ali as dan berkata,</span></div>
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<span style="background-color: white;"><i>"Sampaikan kepada mereka syarat-syarat orang <b>Ahli Dzimmah</b> dan berapa yang harus mereka bayar."</i> </span></div>
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<span style="background-color: white;">Setelah menentukan jumlah jizyah yang harus dibayarkan oleh rakyat Najran, Imam Ali as membawa mereka kembali kepada Rasulullah Saw. Setelah itu, Rasul berkata,<i> </i></span></div>
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<i style="background-color: white;"><span class="Apple-style-span" style="color: lime;">"Bila kalian bersedia melakukan Mubahalah dengan saya dan Ahlul Bait-ku, maka </span><span class="Apple-style-span" style="color: lime;">wajah</span><span class="Apple-style-span" style="color: lime;"> kalian akan diubah menjadi </span><span class="Apple-style-span" style="color: cyan;">kera dan babi</span><span class="Apple-style-span"><span style="color: cyan;">.</span><span style="color: lime;"> Lembah ini kemudian akan menjadi api yang membakar kalian. Setelah itu, </span></span><span class="Apple-style-span" style="color: cyan;">tidak lebih dari setahun seluruh pengikut Kristen akan lenyap dari muka bumi</span><span class="Apple-style-span"><span style="color: cyan;">.</span><span style="color: lime;">"</span></span></i></div>
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<span style="background-color: white;"><span class="Apple-style-span" style="font-size: x-small;"><span class="Apple-style-span">Pada Hari Mubahalah juga terjadi peristiwa luar biasa.</span><span class="Apple-style-span"> Karena itu Imam Ali as tengah melakukan shalat di Masjid Nabawi. Ketika tengah melakukan rukuk, seorang peminta-minta menengadahkan tangannya kepada beliau. Imam Ali as langsung menjulurkan tangannya sebagai isyarat agar peminta-minta itu mengambil cincin yang ada di jarinya sebagai sedekah. Menyusul perilaku itu, Allah Swt menurunkan ayat al-Quran surat<span class="Apple-style-span"> <span style="color: yellow;">al-Maidah ayat 55</span></span><span style="color: yellow;">. </span></span></span><span class="Apple-style-span" style="color: black; font-size: 13px;">Allah Swt berfirman yang artinya,</span></span></div>
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<span style="background-color: white;"><span class="Apple-style-span" style="color: black; font-size: 13px;"></span><span class="Apple-style-span" style="font-size: 13px;">"<em style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; border-bottom-width: 0px; border-color: initial; border-left-width: 0px; border-right-width: 0px; border-style: initial; border-top-width: 0px; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; outline-color: initial; outline-style: initial; outline-width: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; vertical-align: baseline;">Sesungguhnya penolong kamu hanyalah Allah, Rasul-Nya, dan orang-orang yang beriman, yang mendirikan shalat dan menunaikan zakat, seraya mereka tunduk (kepada Allah).</em>"</span></span></div>
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<span style="background-color: white;"><span class="Apple-style-span" style="color: black;">Ketika ada yang bertanya kepadanya tentang makna ayat ini, Imam Ali as menjawab dengan mengutip </span><span class="Apple-style-span"><span class="Apple-style-span">surat </span><span class="Apple-style-span">an-Nahl ayat 83</span></span><span class="Apple-style-span" style="color: black;">,</span></span></div>
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<i style="background-color: white;">"Mereka mengetahui nikmat Allah, kemudian mereka mengingkarinya."</i><br />
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<span style="background-color: white;">Imam berkata, <i><span class="Apple-style-span">"Ketika turun <span class="Apple-style-span">ayat 55 surat al-Maidah</span>, <span style="color: orange;">sebagian sahabat </span>Nabi berkumpul di masjid Nabawi. <span style="color: orange;">Sebagian dari mereka</span> berkata, "Apa yang kalian katakan tentang ayat ini?" Sebagian lain menjawab, "Bila kita mengingkari ayat ini, maka kita harus mengingkari banyak ayat yang lain. Tapi bila </span><span class="Apple-style-span">kita mengimani ayat ini dan menerimanya, maka kita menjadi sangat terhina</span><span class="Apple-style-span">. Oleh karenanya, kita tampakkan saja bahwa kita mencintainya, tapi kita membangkang apa yang diperintahkannya."</span></i></span><br />
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<span style="background-color: white;">Setelah itu Allah menurunkan ayat an-Nahl ayat 83.(IRIB Indonesia)</span></div>
Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-3864427549630996967.post-82773409290708408902011-11-16T19:05:00.004+07:002011-11-16T19:24:42.693+07:00Kesyahidan Imam Hussein dalam Hikayat Melayu<h1 class="entry-title" style="border-top-width: 0px; border-right-width: 0px; border-bottom-width: 0px; border-left-width: 0px; border-style: initial; border-color: initial; font-family: 'Helvetica Neue', Arial, Helvetica, 'Nimbus Sans L', sans-serif; margin-top: 0px; margin-right: 0px; margin-bottom: 0px; margin-left: 0px; outline-width: 0px; outline-style: initial; outline-color: initial; padding-top: 0px; padding-right: 0px; padding-bottom: 8px; padding-left: 0px; vertical-align: baseline; text-rendering: optimizelegibility; text-align: -webkit-auto; background-color: rgb(255, 255, 255); "><span class="Apple-style-span" style="font-size: 20px; line-height: 24px;">oleh : </span><span class="Apple-style-span" style="font-size: 18px; line-height: 20px; text-transform: uppercase; ">ABDUL HADI W. M.</span></h1><div class="entry-content" style="border-top-width: 0px; border-right-width: 0px; border-bottom-width: 0px; border-left-width: 0px; border-style: initial; border-color: initial; font-family: Georgia, 'Bitstream Charter', serif; margin-top: 0.85em; margin-right: 0px; margin-bottom: 0px; margin-left: 0px; outline-width: 0px; outline-style: initial; outline-color: initial; padding-top: 0px; padding-right: 0px; padding-bottom: 0px; padding-left: 0px; vertical-align: baseline; font-size: 15px; line-height: 20px; text-align: -webkit-auto; background-color: rgb(255, 255, 255); "><p style="color: rgb(51, 51, 51); border-top-width: 0px; border-right-width: 0px; border-bottom-width: 0px; border-left-width: 0px; border-style: initial; border-color: initial; font-family: inherit; font-style: inherit; margin-top: 0px; margin-right: 0px; margin-bottom: 1.7em; margin-left: 0px; outline-width: 0px; outline-style: initial; outline-color: initial; padding-top: 0px; padding-right: 0px; padding-bottom: 0px; padding-left: 0px; vertical-align: baseline; text-align: justify; "><img class="alignright size-full wp-image-1497" title="tabuik2" src="http://ahmadsamantho.files.wordpress.com/2008/12/tabuik2.jpg?w=108&h=163" alt="tabuik2" width="108" height="163" style="display: inline; float: right; margin-left: 11px; margin-bottom: 2px; max-width: 100%; width: auto; height: auto; " />Kesyahidan Husein dikenal luas di dunia Islam. Kematiannya yang mengenaskan, tubuh bersimbah darah, tangan terpotong dan kepala terpisah dari badan, senantiasa diingat oleh banyak orang Islam. Hari wafatnya yang jatuh pada tanggal 10 Muharam pun selalu diperingati di banyak negeri, baik yang mayoritas penduduknya Sunni maupun Syiah. Semua itu menunjukkan bahwa tragedi Kerbela yang terjadi hampir tiga belas abad yang lalu itu memiliki arti tersendiri bagi kaum Muslimin.</p><p style="color: rgb(51, 51, 51); border-top-width: 0px; border-right-width: 0px; border-bottom-width: 0px; border-left-width: 0px; border-style: initial; border-color: initial; font-family: inherit; font-style: inherit; margin-top: 0px; margin-right: 0px; margin-bottom: 1.7em; margin-left: 0px; outline-width: 0px; outline-style: initial; outline-color: initial; padding-top: 0px; padding-right: 0px; padding-bottom: 0px; padding-left: 0px; vertical-align: baseline; text-align: justify; "><span id="more-1496" style="border-top-width: 0px; border-right-width: 0px; border-bottom-width: 0px; border-left-width: 0px; border-style: initial; border-color: initial; font-family: inherit; font-style: inherit; margin-top: 0px; margin-right: 0px; margin-bottom: 0px; margin-left: 0px; outline-width: 0px; outline-style: initial; outline-color: initial; padding-top: 0px; padding-right: 0px; padding-bottom: 0px; padding-left: 0px; vertical-align: baseline; "></span></p><p style="border-top-width: 0px; border-right-width: 0px; border-bottom-width: 0px; border-left-width: 0px; border-style: initial; border-color: initial; font-family: inherit; font-style: inherit; margin-top: 0px; margin-right: 0px; margin-bottom: 1.7em; margin-left: 0px; outline-width: 0px; outline-style: initial; outline-color: initial; padding-top: 0px; padding-right: 0px; padding-bottom: 0px; padding-left: 0px; vertical-align: baseline; text-align: justify; "><span class="Apple-style-span" ><span class="Apple-style-span" style="display: inline; width: auto; height: auto;"><img class="alignright size-full wp-image-1500" title="ilustrasi-shahnama-ferdawsi" src="http://ahmadsamantho.files.wordpress.com/2008/12/ilustrasi-shahnama-ferdawsi.gif?w=539&h=747" alt="ilustrasi-shahnama-ferdawsi" width="539" height="747" style="display: inline; float: right; margin-left: 11px; margin-bottom: 2px; max-width: 100%; width: auto; height: auto; " /></span></span><br /><br /><br /><br /><br /><br /><br /><br /><br /><br /><br /><br /><br /><br /><br /><br /><br /><br /><br /><br /><br /><br /><br /><br /><br /><br /><br /><br /><br /><br /><br /><br /><br /><br /><br /><br /><br /><br /><span class="Apple-style-span" >Di Indonesia kisah kesyahidan Amir Husein, demikian ia disebut dalam teks Melayu, telah dikenal sejak masa awal pesatnya perkembangan Islam pada abad </span><span class="Apple-style-span" >13 – 15 M</span><span class="Apple-style-span" >. Pada masa inilah hikayat tersebut mulai dikarang dalam bahasa Melayu.<br /><br />Dua versi paling masyhur yang dijadikan sumber penulisan versi-versi lain pada masa berikutnya ialah yang berjudul </span><span class="Apple-style-span" >Hikayat Muhammad Ali Hanafiyahh</span><span class="Apple-style-span" > dan </span><span class="Apple-style-span" >Hikayat Sayidina Husein</span><span class="Apple-style-span" >.<br /><br />Yang disebut pertama dikarang sekitar abad ke-14 atau 15 M berdasarkan </span><span class="Apple-style-span" >sumber Persia</span><span class="Apple-style-span" >, sedangkan yang belakangan dikarang sekitar abad ke-17 M </span><span class="Apple-style-span" >di Aceh</span><span class="Apple-style-span" >.</span></p><p style="border-top-width: 0px; border-right-width: 0px; border-bottom-width: 0px; border-left-width: 0px; border-style: initial; border-color: initial; font-family: inherit; font-style: inherit; margin-top: 0px; margin-right: 0px; margin-bottom: 1.7em; margin-left: 0px; outline-width: 0px; outline-style: initial; outline-color: initial; padding-top: 0px; padding-right: 0px; padding-bottom: 0px; padding-left: 0px; vertical-align: baseline; text-align: justify; "><span class="Apple-style-span" style="color: rgb(51, 51, 51); ">Dalam hikayat ini dijelaskan arti penting peringatan 10 Muharam, begitu juga cara pelaksanaannya. Tetapi dalam kenyataan kemudian muncul dua bentuk penyelenggaraan yang berbeda. Yang pertama, peringatan yang lebih bersahaja sebagaimana terdapat di Aceh, pulau Jawa, Madura dan Sulawesi Selatan. Di Aceh peringatan 10 Muharam disebut </span><span class="Apple-style-span" >Hari Asan dan Usin</span><span class="Apple-style-span" >. Di Jawa dan Madura disebut </span><span class="Apple-style-span" >Hari Sura atau Asura</span><span class="Apple-style-span" >. Sehari sebelum 10 Muharam tiba, orang melakukan puasa sunat. Esok harinya penduduk membuat bubur merah yang dibagi-bagikan kepada tetangga atau kerabat. Malam harinya diadakan pengajian, dan tidak jarang pula diadakan majlis untuk mendengarkan pembacaan hikayat tragedi Kerbela dan perang Muhammad Ali Hanafiyah melawan Yazid. Penyelenggaraan Hari Sura atau Hari Asan Usin jelas merujuk pada keterangan yang terdapat dalam Hikayat Muhammad Ali Hanafiyah.</span></p><p style="color: rgb(51, 51, 51); border-top-width: 0px; border-right-width: 0px; border-bottom-width: 0px; border-left-width: 0px; border-style: initial; border-color: initial; font-family: inherit; font-style: inherit; margin-top: 0px; margin-right: 0px; margin-bottom: 1.7em; margin-left: 0px; outline-width: 0px; outline-style: initial; outline-color: initial; padding-top: 0px; padding-right: 0px; padding-bottom: 0px; padding-left: 0px; vertical-align: baseline; text-align: justify; ">Yang kedua, bentuk penyelenggaraan yang lebih kompleks dan mirip dengan perayaan 10 Muharam di Iran dan India. Bentuk perayaan seperti ini dijumpai di Bengkulu dan Sumatra Barat , dan mulai diadakan sejak akhir abad ke-18 M ketika Inggris menguasai Bengkulu dan bersamanya membawa banyak orang Syiah dari India. Perayaan di Bengkulu dan Padang dimeriahkan dengan arak-arakan tabut yang aneka ragam bentuknya melambangkan kesyahidan Husein dan pernikahannya dengan Syahrbanum, putri khusraw Persia terakhir Yazgidird II yang setelah tertawan pasukan kaum Muslimin pindah menganut agama Islam. Arak-arakan dimeriahkan dengan musik tambur yang gemuruh. Ini menggambarkan suasana pasukan Husein dan Muhammad Ali Hanafiyah yang dengan gagah berani maju ke medan perang.Sepuluh hari sebelum perayaan dimulai, diadakan upacara ma` ambil tanah (mengambil tanah) dan pada ketika itulah tabut-tabut mulai dibuat (Brakel 1975).</p><p style="color: rgb(51, 51, 51); border-top-width: 0px; border-right-width: 0px; border-bottom-width: 0px; border-left-width: 0px; border-style: initial; border-color: initial; font-family: inherit; font-style: inherit; margin-top: 0px; margin-right: 0px; margin-bottom: 1.7em; margin-left: 0px; outline-width: 0px; outline-style: initial; outline-color: initial; padding-top: 0px; padding-right: 0px; padding-bottom: 0px; padding-left: 0px; vertical-align: baseline; text-align: justify; ">Tatacara penyelenggaran Asura itu merujuk pada teks Hikayat Muhammad Ali Hanafiyah. Pembuatan bubur merah misalnya disarankan pada bagian awal hikayat tersebut, yaitu ketika malaikat Jibril menyerukan agar “Pada sepuluh Muharam memberi makan bubur Asura akan segala yang syahid pada tanah Padang Kerbela.” Sedangkan anjuran puasa sunat dapat dirujuk pada kata-kata Jibril menjawab pertanyaan arti pentingnya puasa sunat itu dilakukan. Kata Jibril, “Yang kasih akan segala isi rumah rasul Allah pada setahun sekali pada sepuluh hari bulan Muharam muwafakat puasa pada ketika Asura serta akan segala syahid pada tanah padang Kerbela syahdan memberi makan bubur Asura.” Arti hari Asura juga dikemukakan pada bagian berikut ini: “…hari Asura artinya menangis engkau akan isi rumah rasul Allah bermula barang siapa yang tulus ikhlas hatinya dan kasih rasanya akan segala anak cucu rasul Allah.”</p><p style="color: rgb(51, 51, 51); border-top-width: 0px; border-right-width: 0px; border-bottom-width: 0px; border-left-width: 0px; border-style: initial; border-color: initial; font-family: inherit; font-style: inherit; margin-top: 0px; margin-right: 0px; margin-bottom: 1.7em; margin-left: 0px; outline-width: 0px; outline-style: initial; outline-color: initial; padding-top: 0px; padding-right: 0px; padding-bottom: 0px; padding-left: 0px; vertical-align: baseline; text-align: justify; ">Semua itu menunjukkan bukan saja populernya kisah kesyahidan Amir Husein, tetapi juga betapa kesyahidannya memiliki makna tersendiri dalam hati penganut agama Islam di Nusantara. Di antara arti penting itu ialah simpati dan solidaritas atas pengurbanan dan perjuangannya melawan penguasa atau rejim yang zalim, sebab penguasa seperti itu sebagaimana diperlihatkan Muawiyah dan putranya Yazid merupakan “Bayang-bayang setan di muka bumi.” Pertanyaan timbul: Daya tarik apa yang menyebabkan hikayat yang semula muncul dalam bahasa Melayu itu kemudian mendapat sambutan luas di kepulauan Nusantara, sehingga selama lebih tiga abad digubah dan dikarang kembali dalam versi agak berlainan dalam bahasa-bahasa Nusantara lain seperti Aceh, Gayo, Minangkabau, Palembang, Jawa, Sunda, Madura, Sasak, Banjar, Bima, Bugis, Makassar, dan lain sebagainya? Kecuali itu apa pula relevansinya sehingga hikayat ini memperoleh tempat istimewa dibanding epos-epos Islam lain seperti Hikayat Amir Hamzah, Hikayat Iskandar Zulkarnaen dan Hikayat Malik Saiful Lisan?</p><p style="color: rgb(51, 51, 51); border-top-width: 0px; border-right-width: 0px; border-bottom-width: 0px; border-left-width: 0px; border-style: initial; border-color: initial; font-family: inherit; font-style: inherit; margin-top: 0px; margin-right: 0px; margin-bottom: 1.7em; margin-left: 0px; outline-width: 0px; outline-style: initial; outline-color: initial; padding-top: 0px; padding-right: 0px; padding-bottom: 0px; padding-left: 0px; vertical-align: baseline; text-align: justify; ">Untuk menjawab persoalan ini kita perlu melihat berbagai aspek dari kesejarahan teks ini, termasuk latar belakang dan motif penyusunannya sebagai epos atau hikayat perang, dan dalam konteks sejarah yang bagaimana hikayat ini dikarang dalam bentuknya seperti yang kita kenal sekarang? Begitu pula dalam konteks sejarah seperti apa ia disadur ke dalam sastra Melayu dan Nusantara yang lain.</p><p style="color: rgb(51, 51, 51); border-top-width: 0px; border-right-width: 0px; border-bottom-width: 0px; border-left-width: 0px; border-style: initial; border-color: initial; font-family: inherit; font-style: inherit; margin-top: 0px; margin-right: 0px; margin-bottom: 1.7em; margin-left: 0px; outline-width: 0px; outline-style: initial; outline-color: initial; padding-top: 0px; padding-right: 0px; padding-bottom: 0px; padding-left: 0px; vertical-align: baseline; "><strong style="border-top-width: 0px; border-right-width: 0px; border-bottom-width: 0px; border-left-width: 0px; border-style: initial; border-color: initial; font-family: inherit; font-style: inherit; font-weight: bold; margin-top: 0px; margin-right: 0px; margin-bottom: 0px; margin-left: 0px; outline-width: 0px; outline-style: initial; outline-color: initial; padding-top: 0px; padding-right: 0px; padding-bottom: 0px; padding-left: 0px; vertical-align: baseline; ">Asal Usul Hikayat Melayu</strong></p><p style="color: rgb(51, 51, 51); border-top-width: 0px; border-right-width: 0px; border-bottom-width: 0px; border-left-width: 0px; border-style: initial; border-color: initial; font-family: inherit; font-style: inherit; margin-top: 0px; margin-right: 0px; margin-bottom: 1.7em; margin-left: 0px; outline-width: 0px; outline-style: initial; outline-color: initial; padding-top: 0px; padding-right: 0px; padding-bottom: 0px; padding-left: 0px; vertical-align: baseline; text-align: justify; ">Telah dikemukakan bahwa hikayat perang (epos) berkaitan dengan kesyahidan Husein telah dikenal lama di Indonesia. Dalam bahasa Melayu ada dua versi awal yang paling dikenal luas. Pertama versi yang berjudul Hikayat Sayidina Husein, dan kedua versi yang berjudul Hikayat Muhammad Ali Hanafiyah. Sementara dalam sastra Melayu, Jawa dan Madura versi kedua yang paling populer, dalam sastra Aceh versi pertamalah yang lebih populer. Dalam sastra Aceh versi pertama ditulis pada akhir abad ke-17 M di bawah judul Hikayat Soydina Usen, tanpa membuang bagian yang mengisahkan peperangan antara Muhamad Ali Hanafiyah melawan Yazid. Versi kedua berjudul Hikayat Muhammad Napiah.</p><p style="color: rgb(51, 51, 51); border-top-width: 0px; border-right-width: 0px; border-bottom-width: 0px; border-left-width: 0px; border-style: initial; border-color: initial; font-family: inherit; font-style: inherit; margin-top: 0px; margin-right: 0px; margin-bottom: 1.7em; margin-left: 0px; outline-width: 0px; outline-style: initial; outline-color: initial; padding-top: 0px; padding-right: 0px; padding-bottom: 0px; padding-left: 0px; vertical-align: baseline; text-align: justify; ">Di daerah lain, misalnya di tanah Sunda dan pulau Madura, hikayat ini digubah sedemikian rupa dengan menekankan pada kekejaman dan kejahatan yang dilakukan Yazid bin Muawiyah. Versi Sunda diberi judul Wawacan Yazid dan versi Madura diberi judul Caretana Yazid Calaka (Kisah Yazid Celaka). Dalam sastra Minangkabau versi yang popular ialah Kaba Muhammad Ali Hanafiya. Seperti kaba lain hikayat ini dibacakan dalam majlis-majlis sastra yang kerap diadakan terutama pada Hari Asura (Edwar Djamaris 1990). Dalam sastra Jawa salah satu versinya yang populer ialah yang diberi judul Serat Ali Ngapiyah mateni Yazid. Pemberian judul yang berbeda-beda itu tentu dilatari motif tertentu sejalan dengan konteks budaya di mana hikayat itu disalin</p><p style="color: rgb(51, 51, 51); border-top-width: 0px; border-right-width: 0px; border-bottom-width: 0px; border-left-width: 0px; border-style: initial; border-color: initial; font-family: inherit; font-style: inherit; margin-top: 0px; margin-right: 0px; margin-bottom: 1.7em; margin-left: 0px; outline-width: 0px; outline-style: initial; outline-color: initial; padding-top: 0px; padding-right: 0px; padding-bottom: 0px; padding-left: 0px; vertical-align: baseline; text-align: justify; ">Teks hikayat ini dalam bentuknya yang dikenal sekarang pada mulanya muncul dalam kesusastraan Persia. Para sarjana berpendapat bahwa hikayat ini mulai ditulis pada akhir abad ke-12 M atau awal abad ke-13 M pada zaman pemerintahan Mahmud al-Ghaznawi. Perkiraan ini didasarkan atas kenyataan bahwa pola pengisahan dan gayanya memiliki banyak kemiripan dengan Shah-namah, epos Persia masyhur karangan Firdawsi yang usai ditulis pada tahun 1010 M. Deskripsi dalam Hikayat Muhammad Ali Hanafiyah yang mirip dengan Shah-namah antara lain ialah deskripsi tentang peperangan antara pasukan Muhamad Ali Hanafiyah dengan Yazid (Brakel 1975, Browne 1976).</p><p style="color: rgb(51, 51, 51); border-top-width: 0px; border-right-width: 0px; border-bottom-width: 0px; border-left-width: 0px; border-style: initial; border-color: initial; font-family: inherit; font-style: inherit; margin-top: 0px; margin-right: 0px; margin-bottom: 1.7em; margin-left: 0px; outline-width: 0px; outline-style: initial; outline-color: initial; padding-top: 0px; padding-right: 0px; padding-bottom: 0px; padding-left: 0px; vertical-align: baseline; text-align: justify; ">Bukti lain ialah adanya petikan sajak Sa’di dalam hikayat ini, yaitu pada bagian II versi Melayu hal 338-340) dan disebutnya Tabriz sebagai kota penting di Iran. Sa’di adalah penyair yang hidup antara tahun 1213 – 1292 M. Dengan demikian ia mengalami dua zaman pemerintahan yaitu zaman pemerintahan Dinasti Ghaznawi dan zaman raja-raja Ilkhan Mongol yang menguaai Persia pada tahun 1222 M. Sajak Sa’di yang dikutip itu sendiri merupakan sindiran terhadap Sultan Mahmud al-Ghaznawi. Di lain hal Tabriz baru menjadi kota penting di Iran pada zaman pemerintahan Sultan Ghazan (1295-1304 M) yang menjadikannya sebagai kerajaan Ilkhan Mongol di Persia. Teks Melayu juga menyebut pentingnya kota Sabzavar, padahal kota ini baru menjadi kota penting Syiah pada pertengahan abad ke-14 M.</p><p style="color: rgb(51, 51, 51); border-top-width: 0px; border-right-width: 0px; border-bottom-width: 0px; border-left-width: 0px; border-style: initial; border-color: initial; font-family: inherit; font-style: inherit; margin-top: 0px; margin-right: 0px; margin-bottom: 1.7em; margin-left: 0px; outline-width: 0px; outline-style: initial; outline-color: initial; padding-top: 0px; padding-right: 0px; padding-bottom: 0px; padding-left: 0px; vertical-align: baseline; text-align: justify; ">Persoalan yang sering ditanyakan para peneliti ialah bagaimana teks Persia ini bisa sampai di kepulauan Melayu tidak lama setelah hikayat tersebut rampung penulisannya di Persia. Pertanyaan ini dengan sederhana dapat dijawab. Misalnya dengan merujuk pada catatan perjalanan Ibn Batutah yang berkunjung ke Samudra Pasai pada awal abad ke-14 M. Di ibukota kerajaan Islam Nusantara pertama itu Ibn Batutah menyaksikan sejumlah ulama dan cendekiawan Persia berasal dari Samarkand dan Bukhara. Mereka sering diundang Sultan Pasai ke istana dan sangat dihormati, serta memainkan peranan penting dalam memajukan lembaga pendidikan Islam (Ibrahim Alfian 1999). Dapat dipastikan bahwa mereka bukan saja mengajar bahasa dan kesusastraan Arab, tetapi kesusastraan Persia. Huruf Arab Melayu yang disebut huruf Jawi dan dipakai mula-mula di Pasai didasarkan pada huruf Arab Persia. Jenis tulisan Arab yang digunakan pula ialah huruf Kufi Timur dan Nastaliq yang lazim dipakai oleh penulis-penulis Persia.</p><p style="color: rgb(51, 51, 51); border-top-width: 0px; border-right-width: 0px; border-bottom-width: 0px; border-left-width: 0px; border-style: initial; border-color: initial; font-family: inherit; font-style: inherit; margin-top: 0px; margin-right: 0px; margin-bottom: 1.7em; margin-left: 0px; outline-width: 0px; outline-style: initial; outline-color: initial; padding-top: 0px; padding-right: 0px; padding-bottom: 0px; padding-left: 0px; vertical-align: baseline; text-align: justify; ">Bukti-bukti tekstual juga menguatkan pendapat bahwa sumber-sumber Persia memainkan peranan penting bagi bangkitnya kesusastraan Islam di Nusantara sampai periode paling akhir. Hikayat-hikayat Melayu Islam yang awal yang meliputi epos, roman, hikayat nabi-nabi dan wali-wali, serta karangan-karangan bercorak tasawuf termasuk puisi, jika bukan merupakan saduran dari hikayat-hikayat (dashtan) Persia, tidak sedikit di antaranya diilhami oleh karangan penulis-penulis Persia. Epos-epos Islam terkenal seperti Hikayat Amir Hamzah, Hikayat Muhammad Ali Hanafiyah, Hikayat Syah Mardan, dan lain sebagainya digubah berdasarkan sumber Persia.</p><p style="color: rgb(51, 51, 51); border-top-width: 0px; border-right-width: 0px; border-bottom-width: 0px; border-left-width: 0px; border-style: initial; border-color: initial; font-family: inherit; font-style: inherit; margin-top: 0px; margin-right: 0px; margin-bottom: 1.7em; margin-left: 0px; outline-width: 0px; outline-style: initial; outline-color: initial; padding-top: 0px; padding-right: 0px; padding-bottom: 0px; padding-left: 0px; vertical-align: baseline; text-align: justify; ">Memang pada mulanya epos-epos Islam telah muncul dalam kesusastraan Arab. Namun epos-epos itu mencapai bentuknya yang matang dan kompleks, serta memiliki nilai estetik yang tinggi, di tangan penulis-penulis Persia abad ke-12 – 14 M. Khusus Hikayat Muhammad Ali Hanafiyah, dasar ceritanya ialah legenda yang hidup di kalangan pengikut sekte Kaisaniyah, sebuah sekte dari madzhab Syiah yang berbeda dari sekte-sekte Syiah lain seperti aliranImam Duabelas (Imamiya), Imam Tujuh (Ismailiya), Imam Lima (Zaidiya) dan lain-lain. Sekte-sekte Syiah yang lain berpendirian bahwa hanya keturunan Ali bin Thalib dan Fatimah saja yang berhak menjabat Imam, maka sekte Kaisaniyah menganggap bahwa jabatan imamah berakhir setelah wafatnya Muhammad Ali Hanafiyah. Hanafiyah adalah putra Ali yang ketiga dari istrinya yang berasal dari suku Hanif dan yang dinikahi Ali setelah wafatnya Fatimah. Sekte ini dikembangkan oleh Kaisan, pengasuh Hanafiyah yang sangat mengagumi kesalehan tuannya.</p><p style="color: rgb(51, 51, 51); border-top-width: 0px; border-right-width: 0px; border-bottom-width: 0px; border-left-width: 0px; border-style: initial; border-color: initial; font-family: inherit; font-style: inherit; margin-top: 0px; margin-right: 0px; margin-bottom: 1.7em; margin-left: 0px; outline-width: 0px; outline-style: initial; outline-color: initial; padding-top: 0px; padding-right: 0px; padding-bottom: 0px; padding-left: 0px; vertical-align: baseline; text-align: justify; ">Agaknya di antara orang-orang Islam yang banyak pindah ke Indonesia dari negeri Arab dan Persia pada awal abad ke-14 hingga pertengahan abad ke-15 M, yaitu pada masa penaklukan bangsa Mongol atas negeri kaum Muslimin dan kekacauan di Persia akibat peperangan yang dicetuskan Timur Leng pada akhir abad ke-14 hingga awal abad ke-15 M, terdapat tidak sedikit penganut Syiah, bukan saja Syiah Imam Dua Belas tetapi juga Syiah Imam Empat (Zaidiyah) dan Kaisaniyah. Sebagian dari mereka, sebagaimana dipaparkan dalam banyak sumber sejarah, bergabung dengan orang-orang Sunni madzab Syafii di Yaman, yang telah lama menjadikan negeri itu sebagai pusat kegiatan keagamaan penganut Sunni madzab Syafii. Dari tempat inilah orang-orang Islam dari negeri Arab dan Persia memulai pelayarannya ke Timur melalui Samudra Hindia dengan tujuan pelabuhan-pelabuhan di India Selatan dan kepulauan Melayu. Pelabuhan Aden di Yaman memang sangat strategis, dan telah sejak lama dijadikan pelabuhan dagang utama yang yang menghubungkan benua Eropa dan Afrika dengan negeri-negeri di sebelah timur seperti India dan kepulauan Melayu (Ali Ahmad 1996; Abdul Hadi W.M. 2001).</p><p style="color: rgb(51, 51, 51); border-top-width: 0px; border-right-width: 0px; border-bottom-width: 0px; border-left-width: 0px; border-style: initial; border-color: initial; font-family: inherit; font-style: inherit; margin-top: 0px; margin-right: 0px; margin-bottom: 1.7em; margin-left: 0px; outline-width: 0px; outline-style: initial; outline-color: initial; padding-top: 0px; padding-right: 0px; padding-bottom: 0px; padding-left: 0px; vertical-align: baseline; text-align: justify; ">Berdasarkan ini dapat disimpulkan bahwa orang-orang Kaisaniyahlah yang membawa dan memperkenalkan epos ini di kepulauan Melayu. Latar belakang ceritanya ialah sebagai berikut. Setelah Ali bin Thalib dipilih menjadi khalifah yang menggantikan Usman bin Affan yang mati akibat pembunuhan misterius, Muawiyah yang merupakan kerabat Usman dan menjabat sebagai gubernur Damaskus menentang keputusan itu. Dia merancang untuk melakukan perlawanan. Peperangan meletus di Shiffin pada tahun 657 M. Ali dan pasukannya hampir memperoleh kemenangan, tetapi Muawiyah menawarkan perdamaian untuk mencegah kekalahan tentaranya. Maka diadakanlah tahkim untuk menentukan apakah Ali atau Muawiyah yang berhak memangku jabatan khalifah. Ternyata ini merupakan siasat yang dirancang rapi oleh Muawiyah untuk menggulingkan Ali dan kaum Aliyun yang merupakan pesaingnya yang paling kuat. Hakim yang dipilih untuk menentukan siapa yang berhak menjadi khalifah sebagian besar memihak Muawiyah.</p><p style="color: rgb(51, 51, 51); border-top-width: 0px; border-right-width: 0px; border-bottom-width: 0px; border-left-width: 0px; border-style: initial; border-color: initial; font-family: inherit; font-style: inherit; margin-top: 0px; margin-right: 0px; margin-bottom: 1.7em; margin-left: 0px; outline-width: 0px; outline-style: initial; outline-color: initial; padding-top: 0px; padding-right: 0px; padding-bottom: 0px; padding-left: 0px; vertical-align: baseline; text-align: justify; ">Kaum Khawarij yang semula memihak Ali, mengutuk keputusan mengadakan tahkim. Mereka merancang akan membunuh Ali dan Muawiyah. Pada tahun 659 M dua tahun setelah peristiwa itu kaum Khawarij melaksanakan niatnya membunuh kedua pemimpin itu. Muawiyah lolos dari usaha pembunuhan, tetapi Ali tewas dihunus pedang pemimpin Khawarij Abdul Rahman bin Muljam ketika Ali sedang berada di Kufa. Sejak peristiwa berdarah itu Muawiyah merasa lega karena tidak ada lagi yang akan merintangi dirinya menjadi penguasa mutlak kekhalifatan Islam. Tetapi di tempat lain kaum Aliyun mengangkat Hasan sebagai pengganti Ali. Beliau juga akhirnya mati setelah diracun.</p><p style="color: rgb(51, 51, 51); border-top-width: 0px; border-right-width: 0px; border-bottom-width: 0px; border-left-width: 0px; border-style: initial; border-color: initial; font-family: inherit; font-style: inherit; margin-top: 0px; margin-right: 0px; margin-bottom: 1.7em; margin-left: 0px; outline-width: 0px; outline-style: initial; outline-color: initial; padding-top: 0px; padding-right: 0px; padding-bottom: 0px; padding-left: 0px; vertical-align: baseline; text-align: justify; ">Pada tahun 680 M Muawiyah meninggal dunia. Putra Muawiyah, Yazid yang bertangan besi, diangkat sebagai penggantinya. Husein putra Ali menolak mengakui Yazid. Karena itu dia selalu diintai untuk dihabisi nyawanya. Oleh karena merasa tidak aman berada di Mekkah, Husein hijrah ke Madinah. Tetapi kemudian dia memilih pindah ke Kufa, tempat di mana dia merasa lebih aman dan dapat berkumpul dengan sanak saudara serta para pengikutnya. Keinginannya bertambah kuat setelah terdengar kabar bahwa saudara-saudara sepupunya dan para pengikutnya akan membaiat beliau sebagai khalifah. Ketika Husein mulai melakukan perjalanan dari Madinah ke Kufa, Yazid mengganti gubernur Kufa dengan tokoh yang lebih setia kepadanya Ubaidillah bin al-Ziyad. Ketika Husein sedang dalam perjalanan menuju Kufa, Ubaidillah berhasil mengintimidasi penduduk Kufa untuk menyerang Husein. Setibanya di Kerbela Husein diserang oleh pasukan Yazid dan orang-orang yang telah dihasut untuk menyingkirkannya. Sebelum gugur, bersama dengan para pengikutnya, Husein dibiarkan lemas karena haus. Pasokan air dari sungai Eufrat sengaja dipotong oleh Ubaidillah sehingga Husein dan pasukannya lemas disebabkanHussei kehausan.</p><p style="color: rgb(51, 51, 51); border-top-width: 0px; border-right-width: 0px; border-bottom-width: 0px; border-left-width: 0px; border-style: initial; border-color: initial; font-family: inherit; font-style: inherit; margin-top: 0px; margin-right: 0px; margin-bottom: 1.7em; margin-left: 0px; outline-width: 0px; outline-style: initial; outline-color: initial; padding-top: 0px; padding-right: 0px; padding-bottom: 0px; padding-left: 0px; vertical-align: baseline; text-align: justify; ">Kematian Husein segera didengar oleh adiknya, Muhammad Ali Hanafiyah. Dia adalah putra Ali yang ketiga dari hasil perkawinan beliau dengan seorang perempuan Hanif bernama bernama Muhmmad bin Ali. Oleh karena ibunya seorang hanif ketika dinikahi Ali, maka gelarnya kemudian ditambah dengan Hanafiyah. Dalam hikayat diceritakan ketika itu dia adalah seorang amir di Buniara.</p><p style="color: rgb(51, 51, 51); border-top-width: 0px; border-right-width: 0px; border-bottom-width: 0px; border-left-width: 0px; border-style: initial; border-color: initial; font-family: inherit; font-style: inherit; margin-top: 0px; margin-right: 0px; margin-bottom: 1.7em; margin-left: 0px; outline-width: 0px; outline-style: initial; outline-color: initial; padding-top: 0px; padding-right: 0px; padding-bottom: 0px; padding-left: 0px; vertical-align: baseline; text-align: justify; ">Pada malam hari setelah wafatnya Husein, Muhammad Hanafiyah bermimpi bertemu Nabi Muhammad s.a.w yang menyuruhnya menuntut bela atas kematian saudaranya Hasan dan Husein. Keesokan harinya Muhammad mengumpulkan semua pengikutnya untuk melancarkan perang melawan Yazid bin Muawiyah. Dalam sebuah pertempuran yang menentukan Yazid tewas dalam keadaan mengerikan. Dia jatuh ke dalam sebuah sumur tua yang penuh kobaran api. Setelah itu Muhammad Hanafiyah menobatkan putra Zainal Abidin, putra Husein sebagai pengganti ayahnya selaku pemimpin kaum Aliyun. Pada saat itulah dia mendengar kabar bahwa tentara musuh sedang berhimpun dalam sebuah gua. Muhammad segera bergegas pergi ke tempat itu untuk menghancurkan sisa pasukan Yazid. Ketika memasuki gua terdengar suara gaib yang memerintahkan agar dia jangan masuk. Serua itu tidak dihiraukan. Malahan Muhammad Ali Hanafiyah terus saja membunuh musuh-musuhnya yang bersembunyi dalam gua. Tiba-tiba pintu gua tertutup dan dia tidak bisa keluar lagi dari dalamnya.”</p><p style="color: rgb(51, 51, 51); border-top-width: 0px; border-right-width: 0px; border-bottom-width: 0px; border-left-width: 0px; border-style: initial; border-color: initial; font-family: inherit; font-style: inherit; margin-top: 0px; margin-right: 0px; margin-bottom: 1.7em; margin-left: 0px; outline-width: 0px; outline-style: initial; outline-color: initial; padding-top: 0px; padding-right: 0px; padding-bottom: 0px; padding-left: 0px; vertical-align: baseline; text-align: justify; ">Episode yang mengisahkan situasi ketika Husein tiba di Kerbela sangat menarik. Inilah petikannya: “… Maka Amir Husein berjalan daripada suatu pangkalan kepada suatu pangkalan, maka sampailah Amir Husein kepada suatu tempat. Maka unta dan kuda Amir Husein merebahkan dirinya, tiada mau lagi berjalan, Maka Amir Husein menyuruh mendirikan kemah barung-barung. Adapun segala kayu pun yang ditetak akan barung-barung itu sekaliannya berdarah. Maka bertanya Amir Husein, “Hai taulanku! Apa nama padang ini?” Maka kata segala hulubalang, “Hai junjungan kami! Inilah padang Kerbela namanya!”. Maka kata Amir Husaain, “Wah inilah tempat kita mati, karena sabda Rasulullah, “Kematian cucuku Husein pada tanah padang Kerbela!” Maka kata Amir Husein, “Qalu inna lilLahi wa inna ilayHi raji`una!” Apabila didengar Umar Sa`d Maisum warta Amir Husein sudahlah ada di padang Kerbela berbarung-barung, maka Umar Sa`d Maisum menghampiri sungai Furat, ditebatnya sungai itu, supaya Husein jangan beroleh air. Setelah sudah ditebatnya sungai ini, maka dikirimkannya surat kepada Yazid, dalam surat itu demikian bunyinya, “Segeralah Yazid memberi bantu akan hamba, karena Amir Husein sudah adalah di tengah padang Kerbela berbarung-barung!” Maka datangnya surat itu kepada Yazid, dengan seketika itu jua disuruhkan Yazid lima puluh ribu hulubalang serta Ubaidillah bin Ziyad dan orang berjalan tujuh puluh ribu, Maka Yazid berkata, “Pergilah kamu ke tebing Sungai Furat, khawani oleh kamu supaya Husein jangan beroleh air minum, maka kepala Husein pun segera kamu bawa kepadaku! Maka tatkala Amir Husein berhenti pada padang tanah Kerbela, sehari bulan Muharam, maka Ubaidillah bin Ziyad pun menghampiri tebing sungai Furat, dikhawaninya.</p><p style="color: rgb(51, 51, 51); border-top-width: 0px; border-right-width: 0px; border-bottom-width: 0px; border-left-width: 0px; border-style: initial; border-color: initial; font-family: inherit; font-style: inherit; margin-top: 0px; margin-right: 0px; margin-bottom: 1.7em; margin-left: 0px; outline-width: 0px; outline-style: initial; outline-color: initial; padding-top: 0px; padding-right: 0px; padding-bottom: 0px; padding-left: 0px; vertical-align: baseline; text-align: justify; ">Maka segala hulubalang Amir Husein dahagalah tersiur-siur mencari air sekalah, tiada beroleh air. Demikianlah datanglah kepada delapan hari bulan Muharam, dalam kedahagaan jua kaum Amir Husein. Pada kesembilan harinya hari bulan Muharam, segala anak Amir Husein pun datang kepada Amir Husein, katanya, “Hai bapaku! Maha sangat dahagaku, air liur kami pun keringlah daripada kerungkungan kami, bermula rasa dada kami pun jerihlah. Berilah akan kami air seteguk!” Maka pada bilik Amir Husein ada suatu kendi kulit belulang berisi air, maka kendi itu pun pesuklah dikorek tikus, air pun habislah terbuang…” (Brakel 1975)</p><p style="color: rgb(51, 51, 51); border-top-width: 0px; border-right-width: 0px; border-bottom-width: 0px; border-left-width: 0px; border-style: initial; border-color: initial; font-family: inherit; font-style: inherit; margin-top: 0px; margin-right: 0px; margin-bottom: 1.7em; margin-left: 0px; outline-width: 0px; outline-style: initial; outline-color: initial; padding-top: 0px; padding-right: 0px; padding-bottom: 0px; padding-left: 0px; vertical-align: baseline; text-align: justify; ">Hikayat ini sebenarnya didasarkan atas peperangan yang dilakukan al-Mukhtar, pemimpin sekte Kaisaniyah, melawan Yazid dengan tujuan menuntut bela atas kematian Amir Husein. Dengan dibantu oleh panglima perangnya Ibrahim al-Asytur dia mengangkat Muhammad Ali Hanafiyah sebagai imam pengganti Husein. Pada mulanya kisah ini bersifat legenda, namun kemudian dikembangkan menjadi sebuah roman sejarah (Ali Ahmad 1996).</p><p style="color: rgb(51, 51, 51); border-top-width: 0px; border-right-width: 0px; border-bottom-width: 0px; border-left-width: 0px; border-style: initial; border-color: initial; font-family: inherit; font-style: inherit; margin-top: 0px; margin-right: 0px; margin-bottom: 1.7em; margin-left: 0px; outline-width: 0px; outline-style: initial; outline-color: initial; padding-top: 0px; padding-right: 0px; padding-bottom: 0px; padding-left: 0px; vertical-align: baseline; "><strong style="border-top-width: 0px; border-right-width: 0px; border-bottom-width: 0px; border-left-width: 0px; border-style: initial; border-color: initial; font-family: inherit; font-style: inherit; font-weight: bold; margin-top: 0px; margin-right: 0px; margin-bottom: 0px; margin-left: 0px; outline-width: 0px; outline-style: initial; outline-color: initial; padding-top: 0px; padding-right: 0px; padding-bottom: 0px; padding-left: 0px; vertical-align: baseline; ">Dari Maqtal ke Hikayat</strong></p><p style="color: rgb(51, 51, 51); border-top-width: 0px; border-right-width: 0px; border-bottom-width: 0px; border-left-width: 0px; border-style: initial; border-color: initial; font-family: inherit; font-style: inherit; margin-top: 0px; margin-right: 0px; margin-bottom: 1.7em; margin-left: 0px; outline-width: 0px; outline-style: initial; outline-color: initial; padding-top: 0px; padding-right: 0px; padding-bottom: 0px; padding-left: 0px; vertical-align: baseline; text-align: justify; ">Melalui paparan yang telah dikemukakan, dapatlah diketahui motif dan latar belakang penulisan hikayat ini. Motif ini bersifat ideologis dan kultural. Namun untuk memahaminya kita harus melihat aspek-aspek menonjol yang membedakan antara versi Melayu dan versi Persia yang merupakan sumbernya. Setidaknya ada enam butir perkara yang penting dicatat bertalian dengan hal tersebut. Pertama, bentuk asli hikayat tentang kesyahidan Husein termasuk ke dalam genre maqtal, yaitu jenis sastra yang khusus memaparkan kesyahidan Imam Ali, Hasan dan Husein. Di dalamnya terpadu unsur elegi dan tragedi. Hikayat seperti ini di Persia biasa dibacakan dengan didramatisasikan pada perayaan 10 Muharam. Versi Melayu mengurangi unsur tragedinya dan merubahnya menjadi roman sejarah dengan unsur epik yang kuat. Versi Jawa, Sunda, dan Madura digubah dalam bentuk tembang macapat (puisi), yang dibacakan dengan lagu khas di majelis-majelis pada malam di hari Asura.</p><p style="color: rgb(51, 51, 51); border-top-width: 0px; border-right-width: 0px; border-bottom-width: 0px; border-left-width: 0px; border-style: initial; border-color: initial; font-family: inherit; font-style: inherit; margin-top: 0px; margin-right: 0px; margin-bottom: 1.7em; margin-left: 0px; outline-width: 0px; outline-style: initial; outline-color: initial; padding-top: 0px; padding-right: 0px; padding-bottom: 0px; padding-left: 0px; vertical-align: baseline; text-align: justify; ">Sekalipun unsur tragedi dikurangi, namun unsur elegi masih kuat. Bahkan dalam versi Melayu banyak episode menyangkut gugurnya Husein dan kesedihan yang menyelimuti hati karib kerabatnya digarap lebih rinci. Kesedihan karib kerabat dan keluarga setelah mendengar gugurnya Husein dilukiskan seperti berikut: “Adapun Amir Husein syahid pada sepuluh hari bulan Muharam, harinya pun hari Jumat, maka Amir Husein pada ketika itu jua jadi akan penghuni syurga seperti kaul ‘Inna’s-saffa mahallu ‘dunubi!’ … Maka kemudian segala isi rumah Rasulullah berkabung serta menampar-nampar dadanya dan merenggut-renggut rambutnya dengan tangisnya dan heriknya, demikian bunyi tangisnya, ‘Wah kasihan kami!Wah kesakitan kami! Wah sesal kami! Wah Muhammad kami! Wah Ali kami! Wah Fatimah kami! Wah Hasan kami! Wah Husein kami! Wah Kasim kami. Wah Ali Akbar kami!’ Maka isi rumah Rasulullah tiadalah sadar diri. Pada ketika Amir Husein syahid seakan Arasy Allah da Kursi gemetaran, bulan dan matahari pun redup, tujuh hari tujuh malam lamanya segala alam pun seolah kelam kabut, karena Amir Husein terbunuh, peninggalan Nabi Allah dan lihat-lihatan daripada Rasulullah, seorang cucunya, Amir Hasan dibunuhnya dengan racun, seorang lagi cucunya dibunuh segala munafik dengan senjata, kepalanya diperceraikan orang. Demikianlah halnya disembelih orang zalim, supaya kita ketahui, hidup dalam dunia tiadalah kekal…”</p><p style="color: rgb(51, 51, 51); border-top-width: 0px; border-right-width: 0px; border-bottom-width: 0px; border-left-width: 0px; border-style: initial; border-color: initial; font-family: inherit; font-style: inherit; margin-top: 0px; margin-right: 0px; margin-bottom: 1.7em; margin-left: 0px; outline-width: 0px; outline-style: initial; outline-color: initial; padding-top: 0px; padding-right: 0px; padding-bottom: 0px; padding-left: 0px; vertical-align: baseline; text-align: justify; ">Kedua, versi Jawa yang di antaranya diberi judul Ali Ngapiyah mateni Yajid (Ali Hanafiyah membunuh Yazid) memiliki keunikan. Penuturannya secara estetik disesuaikan dengan pola penuturan epik dan roman sejarah yang telah ada dalam kesusastraan Jawa. Cerita diulang-ulang, misalnya kisah pertemuan dan perpisahan pelaku, mengikuti pola pengisahan siklus Cerita Panji. Di dalam hikayat ini juga dimasukkan tokoh punakawan, pelayan tokoh utama, seperti dalam Cerita Panji, Mahabharata Jawa, dan Serat Menak (Hikayat Amir Hamzah versi Jawa). Pelaku dipisahkan secara tegas ke dalam dua kelompok yang tidak mudah didamaikan, seperti pemisahan antara Pandawa dan Kurawa dalam Mahabharata (Braginsky 2004). Yazid yang celaka berserta pasukannya disamakan dengan Kurawa, sedangkan Muhammad Ali Hanafiyah dengan Pandawa. Seperti dalam Mahabharata di mana medan perang Kurusetra secara simbolik digambarkan sebagai dunia atau jiwa manusia, tempat pertarungan abadi antara kebenaran dan kebatilan. Dalam Hikayat Muhammad Ali Hanafiyah, peranan padang Kuru diganti dengan padang Kerbela.</p><p style="color: rgb(51, 51, 51); border-top-width: 0px; border-right-width: 0px; border-bottom-width: 0px; border-left-width: 0px; border-style: initial; border-color: initial; font-family: inherit; font-style: inherit; margin-top: 0px; margin-right: 0px; margin-bottom: 1.7em; margin-left: 0px; outline-width: 0px; outline-style: initial; outline-color: initial; padding-top: 0px; padding-right: 0px; padding-bottom: 0px; padding-left: 0px; vertical-align: baseline; text-align: justify; ">Ketiga, seperti Mahabharata hikayat ini mengandung unsur eskatologis yang kuat. Tragedi Kerbela dan tewasnya Yazid di tangan pasukan Muhammad Ali Hanafiyah, secara simbolik digambarkan sebagai peperangan akhir zaman antara pasukan Imam Mahdi dan Dajjal. Situasi menjelang tragedi Kerbela juga dilukiskan seperti situasi akhir zaman di mana kaum Muslimin dikeroyok oleh fitnah dan intrik-intrik jahat yang memicu terjadinya banyak konflik dan tindakan kekerasan. Tewasnya Yazid dan tertelannya Muhammad Ali Hanafiyah dalam gua menandakan datangnya era baru dan zaman penuh pencerahan. Dapat dicatat di sini bahwa dalam pertujunjukan wayang topeng pernah populer lakon Sayidina Jusen lan Ratu Jajid. Hikayat ini juga mengilhami kisah apokaliptik Serat Akhiring Jaman. Dikisahkan dalam serat ini munculnya raja Jin dari persembunyiannya untuk menumpas segala raja kafir dan membawa orang kafir berbondong-bondong memeluk agama yang benar (Pigeaud 1969).</p><p style="color: rgb(51, 51, 51); border-top-width: 0px; border-right-width: 0px; border-bottom-width: 0px; border-left-width: 0px; border-style: initial; border-color: initial; font-family: inherit; font-style: inherit; margin-top: 0px; margin-right: 0px; margin-bottom: 1.7em; margin-left: 0px; outline-width: 0px; outline-style: initial; outline-color: initial; padding-top: 0px; padding-right: 0px; padding-bottom: 0px; padding-left: 0px; vertical-align: baseline; text-align: justify; ">Dilihat dalam konteks sejarah penulisan hikayat ini di Persia, hal ini juga beralasan. Pada pertengahan abad ke-14 M penganut Syiah menyongsong era baru setelah lebih satu abad mengalami masa gelap sebagai akibat penguasaan tentara Mongol. Pada akhir abad ke-13 M bangsa Mongol beramai-ramai memeluk agama Islam bersama pemimpin mereka. Mereka berubah menjadi pelindung kebudayaan Islam. Kebebasan menganut madzab apa pun diperbolehkan, suatu kebijakan yang berbeda dengan kebijakan penguasa sebelumnya.</p><p style="color: rgb(51, 51, 51); border-top-width: 0px; border-right-width: 0px; border-bottom-width: 0px; border-left-width: 0px; border-style: initial; border-color: initial; font-family: inherit; font-style: inherit; margin-top: 0px; margin-right: 0px; margin-bottom: 1.7em; margin-left: 0px; outline-width: 0px; outline-style: initial; outline-color: initial; padding-top: 0px; padding-right: 0px; padding-bottom: 0px; padding-left: 0px; vertical-align: baseline; text-align: justify; ">Keempat, teks Melayu memperlihatkan redupnya ideologi Kaisaniyah. Jika sebelumnya mereka berpendapat mata rantai imamah berakhir dengan wafatnya Muhammad Ali Hanafiyah, kini pandangan seperti itu tidak bisa dipertahankan lagi di lingkungan masyarakat Melayu yang menganut paham Sunni. Muhammad Ali Hanafiyah terpaksa membaiat putra Husein, Zainal Abidin untuk menjadi khalifah.</p><p style="color: rgb(51, 51, 51); border-top-width: 0px; border-right-width: 0px; border-bottom-width: 0px; border-left-width: 0px; border-style: initial; border-color: initial; font-family: inherit; font-style: inherit; margin-top: 0px; margin-right: 0px; margin-bottom: 1.7em; margin-left: 0px; outline-width: 0px; outline-style: initial; outline-color: initial; padding-top: 0px; padding-right: 0px; padding-bottom: 0px; padding-left: 0px; vertical-align: baseline; text-align: justify; ">Kelima, versi Melayu merupakan kompilasi sejumlah hikayat yang berbeda jenisnya seperti Hikayat Kejadian Nur Muhammad, Hikayat Hasan dan Husein, dan Hikayat Muhammad Ali Hanafiyah sendiri. Legenda dilebur dengan peristiwa-peristiwa sejarah yang terjadi sejak masa awal kenabian Rasulullah sampai peperangan yang dicetuskan Muhammad Ali Hanafiyah menentang Yazid bin Muawiyah.</p><p style="color: rgb(51, 51, 51); border-top-width: 0px; border-right-width: 0px; border-bottom-width: 0px; border-left-width: 0px; border-style: initial; border-color: initial; font-family: inherit; font-style: inherit; margin-top: 0px; margin-right: 0px; margin-bottom: 1.7em; margin-left: 0px; outline-width: 0px; outline-style: initial; outline-color: initial; padding-top: 0px; padding-right: 0px; padding-bottom: 0px; padding-left: 0px; vertical-align: baseline; text-align: justify; ">Keenam, teks Melayu tidak sepenuhnya pula mengikuti teks Persia dalam memaparkan kejadian-kejadian penting berkenaan dengan keluarga Nabi. Banyak dijumpai tambahan dalam teks Melayu. Juga ditemui penyimpangan atau perubahan konteks serta makna berkenaan dengan peristiwa-peristiwa yang dituturkan.</p><p style="color: rgb(51, 51, 51); border-top-width: 0px; border-right-width: 0px; border-bottom-width: 0px; border-left-width: 0px; border-style: initial; border-color: initial; font-family: inherit; font-style: inherit; margin-top: 0px; margin-right: 0px; margin-bottom: 1.7em; margin-left: 0px; outline-width: 0px; outline-style: initial; outline-color: initial; padding-top: 0px; padding-right: 0px; padding-bottom: 0px; padding-left: 0px; vertical-align: baseline; text-align: justify; ">Dari enam hal ini, dua hal terakhir yang perlu diberi catatan dan penjelasan, sebab hanya dengan cara demikian kita dapat memahami kreativitas penulis Melayu menjadikan teks Persia menjadi wacana yang sesuai dengan konteks perkembangan Islam di kepulauan Nusantara. Kekhasan teks Melayu hanya bisa diketahui melalui cara membandingkannya dengan teks Persia. Salinan teks Persia yang dijadikan sumber teks Melayu ditemukan naskah salinannya di British Museum (Ms Add 8149). Menurut Rieu (Brakel 1975) naskah itu ditulis dalam huruf Nastaliq di Murshidabad, Bengal, India pada tahun 1721 M. Jadi masih pada zaman pemerintahan Dinasti Mughal, yang hingga awal abad ke-19 M menjadikan bahasa Persia sebagai bahasa utama kaum terpelajar di Indo-Pakistan.</p><p style="color: rgb(51, 51, 51); border-top-width: 0px; border-right-width: 0px; border-bottom-width: 0px; border-left-width: 0px; border-style: initial; border-color: initial; font-family: inherit; font-style: inherit; margin-top: 0px; margin-right: 0px; margin-bottom: 1.7em; margin-left: 0px; outline-width: 0px; outline-style: initial; outline-color: initial; padding-top: 0px; padding-right: 0px; padding-bottom: 0px; padding-left: 0px; vertical-align: baseline; text-align: justify; ">Naskah Bengal terdiri dari bagian. Bagian pertama memaparkan riwayat hidup Amirul Mukminin Hasan dan Husein sejak masa kelahiran hingga wafat mereka. Bagian kedua memapakarkan hikayat Muhammad Ali Hanafiyah sejak kematian Husein saudaranya sampai pembebasan putra Husein yaitu Zainal Abidin dan ditemukannya mayat Yazid dalam sebuah perigi.</p><p style="color: rgb(51, 51, 51); border-top-width: 0px; border-right-width: 0px; border-bottom-width: 0px; border-left-width: 0px; border-style: initial; border-color: initial; font-family: inherit; font-style: inherit; margin-top: 0px; margin-right: 0px; margin-bottom: 1.7em; margin-left: 0px; outline-width: 0px; outline-style: initial; outline-color: initial; padding-top: 0px; padding-right: 0px; padding-bottom: 0px; padding-left: 0px; vertical-align: baseline; text-align: justify; ">Versi Melayu terdiri dari tiga bagian: Bagian pertama berupa pengantar, memaparkan riwayat Nabi Muhammad s.a.w. sampai masa awal kerasulan beliau. Sebagian dari bagian ini didasarkan atas Hikayat Kejadian Nur Muhammad yang populer di Nusantara. Bagian kedua terdiri dari tiga episode, yaitu kisah Hasan dan Husein ketika masih kanak-kanak, riwayat hidup tiga khalifah al-rasyidin yaitu Abu Bakar Siddiq, Umar bin Khattab dan Usman bin Affan beserta karib kerabatnya, kemudian paparan riwayat hidup Ali bin Abi Thalib, dan terakhir kematian Hasan dan gugurnya Husein di padang Kerbela. Bagian ketiga, peperangan yang dicetuskan Muhammad Ali Hanafiyah sampai tewasnya Yazid dan raibnya Muhammad Ali Hanafiyah yang terperangkap dalam sebuah gua.</p><p style="color: rgb(51, 51, 51); border-top-width: 0px; border-right-width: 0px; border-bottom-width: 0px; border-left-width: 0px; border-style: initial; border-color: initial; font-family: inherit; font-style: inherit; margin-top: 0px; margin-right: 0px; margin-bottom: 1.7em; margin-left: 0px; outline-width: 0px; outline-style: initial; outline-color: initial; padding-top: 0px; padding-right: 0px; padding-bottom: 0px; padding-left: 0px; vertical-align: baseline; text-align: justify; ">Versi Melayu juga menambahkan beberapa episode penting seperti Masa awal kerasulan Nabi Muhammad s.a.w., wafatnya Siti Khadijah, pembuangan Marwan, wafatnya Rasulullah, wafatnya Fatimah dan upacara pemakamannya yang bersahaja dan dilakukan secara diam-diam oleh Ali bin Abi Thalib. Versi Persia menceritakan legenda yang berkaitan dengan masa kecil Hasan dan Husein secara panjang lebar, serta ramalan mengenai kematian mereka. Yang sulung akan mati diracun, dan adiknya wafat berlumuran darah di Kerbela. Versi Melayu memaparkan secara ringkas legenda-legenda ini. Tetapi ke dalamnya ditambahkan kisah-kisah yang berkaitan dengan kehidupan ahli bait dan apa yang mereka alami selama mendapatkan intimidasi dari Muawiyah.</p><p style="color: rgb(51, 51, 51); border-top-width: 0px; border-right-width: 0px; border-bottom-width: 0px; border-left-width: 0px; border-style: initial; border-color: initial; font-family: inherit; font-style: inherit; margin-top: 0px; margin-right: 0px; margin-bottom: 1.7em; margin-left: 0px; outline-width: 0px; outline-style: initial; outline-color: initial; padding-top: 0px; padding-right: 0px; padding-bottom: 0px; padding-left: 0px; vertical-align: baseline; text-align: justify; ">Jika kedua versi dibaca dengan seksama, menurut Brakel, tampak bahwa banyak bagian-bagian dalam versi Melayu merupakan terjemahan langsung dari sumber Persia, namun membawa makna yang berlainan. Misalnya pada bagian ketiga, terdapat kalimat dalam teks Melayu: “Maka segala hafiz pun mengaji al-Qur’an dan segala lasykar pun dzikr Allah”. Teks Persianya: “wa hamaye yaran o baradaran dar zekr o fekr dar-amadand”. (Semua saudara dan teman memasuki pekuburan seraya mengingat yang wafat dan memikirkannya). Teks Melayu bernuansa kesufian, tampak dalam memberi makna terhadap kata-kata zikir.</p><p style="color: rgb(51, 51, 51); border-top-width: 0px; border-right-width: 0px; border-bottom-width: 0px; border-left-width: 0px; border-style: initial; border-color: initial; font-family: inherit; font-style: inherit; margin-top: 0px; margin-right: 0px; margin-bottom: 1.7em; margin-left: 0px; outline-width: 0px; outline-style: initial; outline-color: initial; padding-top: 0px; padding-right: 0px; padding-bottom: 0px; padding-left: 0px; vertical-align: baseline; text-align: justify; ">Pada bagian kedua teks Persia yang menyajikan perkataan Syahrbanum kepada Yazid tertulis kalimat: “Xak bar dar dahane to” (Telanlah bumi oleh mulutmu!). Dalam teks Melayu berubah makna, “Tanah itu masukkan ke dalam mulutmu!”. Ketika Utbah melapor kepada Yazid, kata-katanya dalam teks Persia ditulis: “Man ham az bine mardanegiye isan gerixte amadim” (Kau telah bebas dari rasa takut disebabkan keberanian mereka). Teks Melayu: “Adapun kami dengan gagah berani, maka kami dapat melepas diri kami”.</p><p style="color: rgb(51, 51, 51); border-top-width: 0px; border-right-width: 0px; border-bottom-width: 0px; border-left-width: 0px; border-style: initial; border-color: initial; font-family: inherit; font-style: inherit; margin-top: 0px; margin-right: 0px; margin-bottom: 1.7em; margin-left: 0px; outline-width: 0px; outline-style: initial; outline-color: initial; padding-top: 0px; padding-right: 0px; padding-bottom: 0px; padding-left: 0px; vertical-align: baseline; text-align: justify; ">Sekalipun demikian tak pelak unsur Persia masih dipertahankan dalam teks Melayu. Kata-kata Persia seperti gabayi namadin diterjemahkan menjadi kopiahnya namad merah; kata-kata si gaz gadd dast diterjemahkan menjadi tiga puluh gaz tingginya; kata-kata geysare dirubah menjadi kaisar; Umm-i Kulzum (Arab: Umm al-Kulzum) dimelayukan jadi Ummi Kulzum, dan masih banyak lagi. Bahkan kata-kata Persia seperti Zangi (Negro) tetap tidak dirubah. Perbedaan lain ialah bahwa beberapa lukisan kejadian yang terdapat dalam teks Melayu tidak ada dalam teks Persia (Brakel 1975).</p><p style="color: rgb(51, 51, 51); border-top-width: 0px; border-right-width: 0px; border-bottom-width: 0px; border-left-width: 0px; border-style: initial; border-color: initial; font-family: inherit; font-style: inherit; margin-top: 0px; margin-right: 0px; margin-bottom: 1.7em; margin-left: 0px; outline-width: 0px; outline-style: initial; outline-color: initial; padding-top: 0px; padding-right: 0px; padding-bottom: 0px; padding-left: 0px; vertical-align: baseline; text-align: justify; ">Episode Husein dan pengikutnya yang kehausan setibanya di Kerbela tidak dijumpai dalam teks Persia. Episode ini diambil oleh penulis Melayu dari epos Islam lain yang juga masyhur yaitu Hikayat Iskandar Zulkarnaen. Dalam teks Melayu, kaum Aliyun disebut sebagai Ahlul Sunnah juga, sedangkan lawan mereka yaitu kaum Khawarij dan Umayyah dipandang sebagai kaum munafik. Karakter Muhammad Ali Hanafiyah sebagai tokoh epos digambarkan mirip dengan tokoh historis abad ke-8 M bernama Abu Muslim, yang mengangkat senjata melawan pasukan Abbasiyah di Khurasan. Ketika itu pasukan Bani Abbasiyah yang pada mulanya didukung kaum Aliyun mulai memperoleh kemenangan atas pasukan Bani Umayyah. Ketika itulah Abu Muslim mulai ditinggalkan, sehingga balik menentang Abbasiyah. Adapun deskripsi peperangan dalam hikayat tersebut tidak sedikit yang diilhami oleh deskripsi dalam epos Shahnamah karangan Firdawsi.</p><p style="color: rgb(51, 51, 51); border-top-width: 0px; border-right-width: 0px; border-bottom-width: 0px; border-left-width: 0px; border-style: initial; border-color: initial; font-family: inherit; font-style: inherit; margin-top: 0px; margin-right: 0px; margin-bottom: 1.7em; margin-left: 0px; outline-width: 0px; outline-style: initial; outline-color: initial; padding-top: 0px; padding-right: 0px; padding-bottom: 0px; padding-left: 0px; vertical-align: baseline; "><strong style="border-top-width: 0px; border-right-width: 0px; border-bottom-width: 0px; border-left-width: 0px; border-style: initial; border-color: initial; font-family: inherit; font-style: inherit; font-weight: bold; margin-top: 0px; margin-right: 0px; margin-bottom: 0px; margin-left: 0px; outline-width: 0px; outline-style: initial; outline-color: initial; padding-top: 0px; padding-right: 0px; padding-bottom: 0px; padding-left: 0px; vertical-align: baseline; ">Relevansi dan Makna Epos</strong></p><p style="color: rgb(51, 51, 51); border-top-width: 0px; border-right-width: 0px; border-bottom-width: 0px; border-left-width: 0px; border-style: initial; border-color: initial; font-family: inherit; font-style: inherit; margin-top: 0px; margin-right: 0px; margin-bottom: 1.7em; margin-left: 0px; outline-width: 0px; outline-style: initial; outline-color: initial; padding-top: 0px; padding-right: 0px; padding-bottom: 0px; padding-left: 0px; vertical-align: baseline; text-align: justify; ">Melihat luasnya daerah penyebaran hikayat ini di Indonesia dan sambutan terhadap kehadirannya, serta besarnya pengaruh terhadap perkembangan sastra Nusantara, layaklah apabila kita ajukan beberapa pertanyaan. Apa relevansi dan arti hikayat ini bagi orang Islam di Indonesia? Pesan moral apa yang dikandung di dalamnya hingga memberi pengaruh kuat dan mendalam bagi pembacanya di masa lalu dalam sejarah perkembangan Islam?</p><p style="color: rgb(51, 51, 51); border-top-width: 0px; border-right-width: 0px; border-bottom-width: 0px; border-left-width: 0px; border-style: initial; border-color: initial; font-family: inherit; font-style: inherit; margin-top: 0px; margin-right: 0px; margin-bottom: 1.7em; margin-left: 0px; outline-width: 0px; outline-style: initial; outline-color: initial; padding-top: 0px; padding-right: 0px; padding-bottom: 0px; padding-left: 0px; vertical-align: baseline; text-align: justify; ">Untuk menjawab pertanyaan ini kita harus memahami arti dan fungsi epos dalam kebudayaan Islam, dan kondisi-kondisi sosial dan kemanusiaan seperti apa yang memungkinkan kelahirannya? Karya sastra tidak lahir dari kekosongan sejarah. Di belakangnya senantiasa hadir faktor-faktor tertentu dan kemunculannya senantiasa mengacu pula pada konteks tertentu yang tidak jarang begitu kompleks. Pada permulaan berkembanganya Islam di Indonesia, para penyebar agama ini sadar bahwa yang diperlukan bukan hanya mengajarkan kandungan ajaran Islam berkenaan keimanan atau Tauhid, serta tuntutan untuk berbuat kebajikan dan membangun akhlaq yang mulia. Pengajaran tentang itu diperoleh melalui ilmu-ilmu dan kearifan Islam. Mereka juga sadar bahwa yang mesti dibangun adalah kebudayaan Islam. Kesusastraan adalah salah satu media penting untuk itu. Karena itu para penyebar Islam awal dan generasi-generasi selanjutnya itu berusaha pula memperkenalkan hasil-hasil kesusastraan Arab dan Persia yang telah diberi roh Islam.</p><p style="color: rgb(51, 51, 51); border-top-width: 0px; border-right-width: 0px; border-bottom-width: 0px; border-left-width: 0px; border-style: initial; border-color: initial; font-family: inherit; font-style: inherit; margin-top: 0px; margin-right: 0px; margin-bottom: 1.7em; margin-left: 0px; outline-width: 0px; outline-style: initial; outline-color: initial; padding-top: 0px; padding-right: 0px; padding-bottom: 0px; padding-left: 0px; vertical-align: baseline; text-align: justify; ">Fungsi atau peranan kesusastraan dalam tradisi intelektual dan kebudayaan Islam ialah memberi gambaran yang menyentuh hati bagaimana pokok-pokok ajaran Islam tentang Tauhid atau keimanan, perbuatan saleh, akhlaq yang mulia, atau keharusan amal ma`ruf wa nahiy munkar wa tu`minuna bilLah diamalkan dalam segala lapangan kehidupan, termasuk kehidupan sosial, budaya, intelektual, etik dan estetik. Lebih jauh pula ialah bagaimana pengalaman religius dan pribadi, pengalaman sosial dan sejarah, serta pengalaman-pengalaman lain yang bersifat kerohanian dan duniawi, diekspresikan melalui ungkapan estetik yang menyentuh hati dan emosi.</p><p style="color: rgb(51, 51, 51); border-top-width: 0px; border-right-width: 0px; border-bottom-width: 0px; border-left-width: 0px; border-style: initial; border-color: initial; font-family: inherit; font-style: inherit; margin-top: 0px; margin-right: 0px; margin-bottom: 1.7em; margin-left: 0px; outline-width: 0px; outline-style: initial; outline-color: initial; padding-top: 0px; padding-right: 0px; padding-bottom: 0px; padding-left: 0px; vertical-align: baseline; text-align: justify; ">Epos atau hikayat perang sebagai genre penting dalam sastra Islam berkenaan dengan pengalaman sejarah orang Islam, khususnya perjuangannya menegakkan ajaran agama. Peristiwa-peristiwa penting dalam sejarah perlu dijadikan ingatan kolektif sebab di dalamnya mengandung pelajaran dan sekaligus dapat dijadikan sarana untuk membangun soilidaritas sosial. Lebih jauh dalam Islam peranan epos bukan semata-matya bukan membangkitkan semangat dalam berjuang menegakkan kebenaran. Melalui epos orang Islam juga diberitahu peperangan seperti apa yang diperbolehkan di jalan agama, untuk tujuan apa peperangan seperti itu dilakukan, siapa saja orang atau kelompok yang patut diperangi di jalan agama, bagaimana memperlakukan musuh yang sudah menyerah dan menawarkan perdamaian? Bagaimana pula jika diketahui perdamaian yang ditawarkan hanya sekadar tipu muslihat sebagaimana banyak dialami kaum Muslimin sejak dulu hingga sekarang di berbagai belahan bumi.<br />Dalam Islam, perang tidak dimaksudkan sekadar membela negara dan bangsa, tetapi terutama menentang ketidak adilan dan kezaliman yang sering bersimaharajela di dunia. Ini tercermin dalam epos seperti Hikayat Sayidina Husein dan Hikayat Muhammad Ali Hanafiyah. Juga dalam Hikayat Amir Hamzah da Hikayat Iskandar Zulkarnaen. Hikayat-hikayat seperti itu jauh semangat chauvinistik seperti epos Yunani. Juga tidak kelewat apokaliptik seperti epos Hindu. Peperangan antara pasukan Pandawa dan Kurawa di Kurusetra dalam Mahabharata misalnya digambarkan seperti perang akhir zaman di Armagedon. Musuh yang dikalahkan dibinasakan, begitu pula istri, anak-anak, dan ternak mereka. Dalam epos Islam, musuh yang kalah menjadi tawanan dan kemudian dirangkul dalam persaudaraan Islam.</p><p style="color: rgb(51, 51, 51); border-top-width: 0px; border-right-width: 0px; border-bottom-width: 0px; border-left-width: 0px; border-style: initial; border-color: initial; font-family: inherit; font-style: inherit; margin-top: 0px; margin-right: 0px; margin-bottom: 1.7em; margin-left: 0px; outline-width: 0px; outline-style: initial; outline-color: initial; padding-top: 0px; padding-right: 0px; padding-bottom: 0px; padding-left: 0px; vertical-align: baseline; text-align: justify; ">Motif utama perang dalam Islam ialah menentang sistem yang melahirkan ketidak adilan atau rejim yang menindas. Apakah rejim atau penguasa itu mengaku Muslim atau bukan Muslim, sama saja akan ditentang. Tepat sekali oleh karenanya apa yang dikemukakan Fredinand de Lessep, si pembangun Terusan Suez hampir dua abad yang silam. Katanya, “Bukan fanatisme yang mendorong semangat kaum Muslimin untuk menentang penguasa tertentu dan imperialisme, akan tetapi agama dan jiwa kebudayaan Islam itu sendiri yang menggerakkan mereka untuk berjuang dan yang mampu mempersatukan perjuangan mereka. Jiwa kebudayaan Islam yang mampu menggerakkan itu ialah penolakan atas ketidak adilan an penindasan atas nama apa pun, jadi bukan disebabkan fanatisme atau fundamentalismenya.” (Jansen 1983).</p><p style="color: rgb(51, 51, 51); border-top-width: 0px; border-right-width: 0px; border-bottom-width: 0px; border-left-width: 0px; border-style: initial; border-color: initial; font-family: inherit; font-style: inherit; margin-top: 0px; margin-right: 0px; margin-bottom: 1.7em; margin-left: 0px; outline-width: 0px; outline-style: initial; outline-color: initial; padding-top: 0px; padding-right: 0px; padding-bottom: 0px; padding-left: 0px; vertical-align: baseline; text-align: justify; ">Dalam hikayat yang kita bicarakan, yang di dalamnya dibeberkan aneka pengalaman sejarah berharga yang patut dijadikan ingatan kolektif orang Islam, contoh-contoh berkenaan dengan apa yang dinyatakan Ferdinand de Lesseps banyak kita jumpai. Tawaran perdamaian yang disodorkan Muawiyah kepada Sayidina Ali dan diterima oleh sang khalifah, adalah contoh kemuliaan hati Sayidina Ali yang tidak mau melakukan peperangan hanya disebabkan dorongan kekuasaan dan nafsu membalas dendam. Tetapi tahkim yang dilakukan setelah itu ternyata merupakan tipu muslihat untuk menyingkirkan Ali dengan cara yang tidak terpuji. Yang terakhir ini adalah contoh tindakan yang tidak mencerminkan rasa keadilan dan benar-benar zalim. Tipu muslihat serupa dialami ribuan kali oleh orang Islam dalam sejarahnya, bukan saja dulu tetapi terlebih-lebih di masa modern. Pangeran Diponegoro, pemimpin perang antikolonial di Jawa (1825-1830 M), ditawari perdamaian oleh Belanda untuk dijebak. Begitu sampai di tempat perundingan beliau ditangkap dan diborgol tangannya untuk dijadikan tawanan seumur hidup. Bangsa Arab, khususnya Arab Palestina, mengalami hal serupa berhadapan dengan penguasa zionis Israel. Banyak sekali perjanjian damai ditandatangani tetapi tidak lebih dari tipu muslihat.</p><p style="color: rgb(51, 51, 51); border-top-width: 0px; border-right-width: 0px; border-bottom-width: 0px; border-left-width: 0px; border-style: initial; border-color: initial; font-family: inherit; font-style: inherit; margin-top: 0px; margin-right: 0px; margin-bottom: 1.7em; margin-left: 0px; outline-width: 0px; outline-style: initial; outline-color: initial; padding-top: 0px; padding-right: 0px; padding-bottom: 0px; padding-left: 0px; vertical-align: baseline; text-align: justify; ">Dorongan Sayidina Husein dan pengikutnya untuk memerangi Yazid juga tidak lebih dari ungkapan rasa kecewa melihat kezaliman dan penindasan yang dilakukan penguasa Umayyah atas kaum Muslimin. Husein tidak mempedulikan nasib apa yang akan menimpa dirinya. Pengurbanan dan keberaniannya menentang penguasa yang zalim dan rezim penindas adalah teladan yang akan selalu dicontoh oleh mujahidin Islam yang sejati. Begitu juga keberaniaan adik tirinya Muhammad Ali Hanafiyah yang dengan gagah berani memimpin pasukan untuk mengakhiri kekuasaan Yazid, adalah juga memberikan teladan yang terpuji. Tanpa mempedulikan apakah di dalam hikayat ini terdapat propaganda ideologi Kaisaniyah, atau Syiah secara umum, relevansi dari epos ini semestinya dilihat melalui kacamata lain yang lebih jernih. Yaitu dengan melihat dalam konteks sejarah yang bagaimana teks hikayat ini mulai ditulis dan disebarluaskan di Indonesia.</p><p style="color: rgb(51, 51, 51); border-top-width: 0px; border-right-width: 0px; border-bottom-width: 0px; border-left-width: 0px; border-style: initial; border-color: initial; font-family: inherit; font-style: inherit; margin-top: 0px; margin-right: 0px; margin-bottom: 1.7em; margin-left: 0px; outline-width: 0px; outline-style: initial; outline-color: initial; padding-top: 0px; padding-right: 0px; padding-bottom: 0px; padding-left: 0px; vertical-align: baseline; text-align: justify; ">Hikayat ini seperti epos Islam lain khususnya Hikayat Amir Hamzah dan Hikayat Iskandar Zulkarnaen, telah hadir di Nusantara pada abad ke-14 dan 15 M, periode-periode awal pesatnya Islam berkembang. Pada periode-periode ini sudah pasti banyak tantangan dihadapi komunitas Muslim yang baru muncul ini. Tantangan yang paling menonjol bersifat politik dan kultural. Ini dapat dimengerti karena ketika itu Sriwijaya – kerajaan Buddhis yang pernah perjaya di kepulauan Melayu pada abad ke-8-10 M – masih kuat kendati mulai dilanda krisis ekonomi yang menyebabkan pamornya pudar. Di Jawa Timur sedang bangkit sebuah kerajaan Hindu terbesar sepanjang sejarah, yaitu Majapahit (1292-1498 M). Pada pertengahan abad ke-14 M ketika tampuk pemerintahan berada di tangan Prabu Hayam Wuruk dengan mahapatihnya yang terkenal Gajah Mada, kerajaan ini berambisi memperluas wilayah imperiumnya. Bagi memenuhi ambisinya itu Majapahit mengirimkan pasukan militernya ke Sumatra, dengan tujuan menundukkan kerajaan-kerajaan Melayu termasuk Sriwijaya.</p><p style="color: rgb(51, 51, 51); border-top-width: 0px; border-right-width: 0px; border-bottom-width: 0px; border-left-width: 0px; border-style: initial; border-color: initial; font-family: inherit; font-style: inherit; margin-top: 0px; margin-right: 0px; margin-bottom: 1.7em; margin-left: 0px; outline-width: 0px; outline-style: initial; outline-color: initial; padding-top: 0px; padding-right: 0px; padding-bottom: 0px; padding-left: 0px; vertical-align: baseline; text-align: justify; ">Pada kurun-kurun tersebut banyak peperangan yang yang dihadapi komunitas Islam yang telah memiliki dua kerajaan besar dan makmur yaitu Samudra Pasai (1272-1516 M) di Aceh Sumatra dan kesultanan Malaka (1400-1511 M)di Semenanjung Malaya. Yang terakhir ini merupakan lanjutan dari kerajaan Sriwijaya. Ia didirikan oleh raja terakhir Sriwijaya, Prabu Paramesywara, yang berhasil melarikan diri bersama pengikutnya ketika ibukota kerajaan Sriwijaya diluluh lantakkan oleh tentara Majapahit pada akhir abad ke-14 M. Pada tahun 1411 M ketika Malaka berkembang pesat menjadi pusat kegiatan perdagangan, Paramesywara kawin dengan putri raja Pasai dan memeluk agama Islam (Wolters 1970). Sejak itu Malaka menjadi pusat penyebaran agama Islam dan pusat kegiatan penulisan sastra Melayu Islam.</p><p style="color: rgb(51, 51, 51); border-top-width: 0px; border-right-width: 0px; border-bottom-width: 0px; border-left-width: 0px; border-style: initial; border-color: initial; font-family: inherit; font-style: inherit; margin-top: 0px; margin-right: 0px; margin-bottom: 1.7em; margin-left: 0px; outline-width: 0px; outline-style: initial; outline-color: initial; padding-top: 0px; padding-right: 0px; padding-bottom: 0px; padding-left: 0px; vertical-align: baseline; text-align: justify; ">Samudra Pasai sendiri mendapat giliran untuk diserbu oleh armada Majapahit pada tahun 1350 M. Melalui peperangan sengit di laut dan darat, pada akhirnya Samudra Pasai menyerah. Tetapi karena Pasai merupakan pelabuhan dagang penting dan strategis di Selat Malaka, negeri itu tidak dihancurkan seperti halnya ibukota Sriwijaya. Tentara Majapahit membawa banyak harta rampasan dan tawanan perang. Di antara tawanan perang itu terdapat banyak bangsawan lelaki dan wanita, saudagar, tabib, ulama, cendekiawan Muslim, dan mantan perajurit dan komandan perang. Di Majapahit, tawanan-tawanan perang yang berjumlah besar itu diberi tempat khusus di Ampel Denta. Karena begitu banyaknya pangeran-pangeran Majapahit terpikat pada putri Pasai, dan juga karena banyaknya putri Majapahit jatuh hati kepada pemuda Pasai, terjadilah kawin silang yang tidak terelakkan dengan keharusan memeluk agama Islam bagi pemuda Majapahit yang menikahi putri Pasai. Sejak masa itulah agama Islam berkembang pesat di pulau Jawa (Ibrahim Alfian 1999). Di daerah ini pulalah kelak lahir wali-wali utama penyebar Islam seperti Maulana Malik Ibrahim, Sunan Ampel, Sunan Giri, Sunan Bonang, Sunan Drajat, dan lain sebagainya.</p><p style="color: rgb(51, 51, 51); border-top-width: 0px; border-right-width: 0px; border-bottom-width: 0px; border-left-width: 0px; border-style: initial; border-color: initial; font-family: inherit; font-style: inherit; margin-top: 0px; margin-right: 0px; margin-bottom: 1.7em; margin-left: 0px; outline-width: 0px; outline-style: initial; outline-color: initial; padding-top: 0px; padding-right: 0px; padding-bottom: 0px; padding-left: 0px; vertical-align: baseline; text-align: justify; ">Bukan tidak mungkin dari komunitas Muslim awal di Jawa Timur inilah karya-karya Arab dan Persia, termasuk eposnya, diperkenalkan dalam kesusastraan Jawa. Puisi-puisi suluk karya Sunan Bonang, wali dan sastrawan prolifik yang hidup antara pertengahan abad ke-15 dan awal abad ke-16 M, mendedahkan bahwa pada akhir abad ke-15 M sudah banyak karya-karya Arab dan Persia dikenal oleh kaum terpelajar Muslim di pulau Jawa (Drewes 1968). Berbagai perayaan keagamaan yang sampai sekarang masih hidup di pulau Jawa, seperti Grebeg Maulud, Sekaten, Asura, dan lain-lain, diperkenalkan oleh para wali pada masa awal berdirinya kesultanan Demak awal abad ke-16 M. Perayaan-perayaan itu, khususnya Asura, dan penyelenggaraannya didasarkan pada keterangan yang terdapat dalam teks-teks sastra Persia dan Arab. Walaupun diberi kemasan budaya lokal.</p><p style="color: rgb(51, 51, 51); border-top-width: 0px; border-right-width: 0px; border-bottom-width: 0px; border-left-width: 0px; border-style: initial; border-color: initial; font-family: inherit; font-style: inherit; margin-top: 0px; margin-right: 0px; margin-bottom: 1.7em; margin-left: 0px; outline-width: 0px; outline-style: initial; outline-color: initial; padding-top: 0px; padding-right: 0px; padding-bottom: 0px; padding-left: 0px; vertical-align: baseline; text-align: justify; ">Di kepulauan Melayu sendiri, hikayat berkenaan dengan keasyihan Husein dan peperangan antara Muhammad Ali Hanafiyah dan Yazid, tidak kurang menonjol peranan dan pengaruhnya. Sumber sejarah Melayu yang awal, yaitu Hikayat Raja-raja Pasai (akhir abad ke-14 M) dan Sejarah Melayu (abad ke-16 M), menunjukkan bukti bahwa epos-epos Persia dan Arab itu telah memeberikan pengaruh kuat terhadap perkembangan kesusastraan Melayu sejak awal abad ke-14 M. Deskripsi tentang peperangan dalam Hikayat Raja-raja Pasai, misalnya episode peperangan pasukan Tun Berahim Bapa dengan gerombolan orang Keling yang ingin membuat kekacauan di Pasai, sangat mirip dengan deskripsi yang terdapat dalam Hikayat Amir Hamzah dan Hikayat Muhammad Ali Hanafiyah (Hill 1960).</p><p style="color: rgb(51, 51, 51); border-top-width: 0px; border-right-width: 0px; border-bottom-width: 0px; border-left-width: 0px; border-style: initial; border-color: initial; font-family: inherit; font-style: inherit; margin-top: 0px; margin-right: 0px; margin-bottom: 1.7em; margin-left: 0px; outline-width: 0px; outline-style: initial; outline-color: initial; padding-top: 0px; padding-right: 0px; padding-bottom: 0px; padding-left: 0px; vertical-align: baseline; text-align: justify; ">Sumber-sumber Melayu juga menjelaskan bahwa sudah lazim orang Islam mengadakan majlis-majlis pembacaan sastra. Jenis sastra paling disukai dan kerap dibaca dalam majlis-majlis seperti itu ialah Suluk (syair tasawuf), roman (kisah petualangan campur percintaan), dan hikayat perang atau epos. Khusus mengenai populernya Hikayat Muhammad Ali Hanafiyah dijelaskan dalam Sejarah Melayu. Yaitu dalam episode yang mengisahkan perang yang meletus antara Malaka dan pasukan Portugis yang menyerang untuk menguasai Malaka. Di situ dipaparkan bahwa pada malam hari ketika perajurit-perajurit Malaka sedang istirahat di kapal perang, mereka meminta dibacakan sebuah hikayat perang agar untuk memelihara semangat. Hikayat yang dipilih untuk dibaca ialah Hikayat Muhammad ali Hanafiyah. Ini tidak mengherankan karena hikayat ini penting dalam berbagai aspeknya termasuk aspek isi, emosi, nilai kebudayaan, dan sosiopolitiknya (Winstedt 1970; Ali Ahmad 1996).</p><p style="color: rgb(51, 51, 51); border-top-width: 0px; border-right-width: 0px; border-bottom-width: 0px; border-left-width: 0px; border-style: initial; border-color: initial; font-family: inherit; font-style: inherit; margin-top: 0px; margin-right: 0px; margin-bottom: 1.7em; margin-left: 0px; outline-width: 0px; outline-style: initial; outline-color: initial; padding-top: 0px; padding-right: 0px; padding-bottom: 0px; padding-left: 0px; vertical-align: baseline; text-align: justify; ">Hasil-hasil penelitian yang mendalam berkenaan dengan perkembangan sastra Indonesia klasik memperlihatkan pula bahwa tidak sedikit hikayat-hikayat lokal dalam sastra Aceh, Jawa, Madura, Bugis, Makassar, Minangkabau, Sasak, Sunda, Banjar, dan lain-lain dilhami oleh hadirnya epos-epos Islam seperti Hikayat Amir Hamzah, Hikayat Sayidina Husein, Hikayat Iskandar Zulkarnaen, dan Hikayat Muhammad Ali Hanafiyah. Contoh yang paling cemerlang ialah Hikayat Hang Tuah dalam sastra Melayu, dan Hikayat Prang Geudong di Aceh yang memaparkan perjuangan Sultan Iskandar Muda, antara lain mengusir angkatan laut Portugis yang ingin menguasai Selat Malaka pada awal abad ke-17 M. Juga memerangi raja Melayu yang bersekutu dengan kaum kolonial untuk menghancurkan Aceh Darussalam sebagai kesultanan Islam terbesar di Asia Tenggara ketika itu (Abdul Hadi W.M 2001).</p><p style="color: rgb(51, 51, 51); border-top-width: 0px; border-right-width: 0px; border-bottom-width: 0px; border-left-width: 0px; border-style: initial; border-color: initial; font-family: inherit; font-style: inherit; margin-top: 0px; margin-right: 0px; margin-bottom: 1.7em; margin-left: 0px; outline-width: 0px; outline-style: initial; outline-color: initial; padding-top: 0px; padding-right: 0px; padding-bottom: 0px; padding-left: 0px; vertical-align: baseline; text-align: justify; ">Tetapi momentum yang membuat membuat epos Islam semakin memperlihatkan relevansi dan kebermaknaannya ialah pada abad ke-17 – 19 M, masa-masa maraknya perang anti kolonial yang dimulai dengan Perang Ternate pada awal abad ke-17 M sampai perang Perang Aceh yang berlangsung begitu lama pada akhir abad ke-19 M. Pemimpin peperangan ini sebagian besar adalah tokoh Islam, seperti pangeran, kapitan, guru tariqat sufi, raja, ulama, dan lain sebagainya. Pada umumnya tokoh-tokoh tersebut adalah pembaca karya sastra yang sangat menyukai epos. Contoh terbaik ialah Pangeran Trunojoyo, pemimpin perang melawan VOC dan sekutunya Mataram pada akhir abad ke-17 M. Dan Pangeran Diponegoro, pemimpin Perang Jawa (1825-1830) . Pada malam hari, seraya mempersiapkan diri untuk maju ke medan perang esok harinya, kedua tokoh itu sering membacakan epos Islam masyhur untuk komandan perang dan pembantu dekatnya. Kitab-kitab hikayat itu selalu dibawa setiap kali berpindah tempat (Ricklefs 1982).</p><p style="color: rgb(51, 51, 51); border-top-width: 0px; border-right-width: 0px; border-bottom-width: 0px; border-left-width: 0px; border-style: initial; border-color: initial; font-family: inherit; font-style: inherit; margin-top: 0px; margin-right: 0px; margin-bottom: 1.7em; margin-left: 0px; outline-width: 0px; outline-style: initial; outline-color: initial; padding-top: 0px; padding-right: 0px; padding-bottom: 0px; padding-left: 0px; vertical-align: baseline; text-align: justify; ">Selama Perang Aceh berlangsung hampir empat dekade pada akhir abad ke-19 M, majlis-majlis pembacaan epos selalu berlangsung pada malam hari. Diilhami epos-epos yang telah ada, seorang penyair Aceh akhir abad ke-19 M Cik Pante Kulu menulis hikayat terkenal yaitu Hikayat Perang Sabil. Pembacaan hikayat ini oleh sang penyair, dan juga hikayat perang lainnya, mampu memulihkan semangat juang perajurit Aceh yang mulai melemah pada akhir abad ke-19 M. Paparan dalam Hikayat Soydina Usin sendiri di Aceh bukan saja dijadikan dasar penyelenggaraan Hari Asan Usin atau Hari Asura, tetapi juga mengilhami bentuk tari yang heroik dan masyhur Seudati. Tepukan dada berulang-ulang yang dilakukan penari Seudati dapat dirujuk pada deskripsi dalam Hikayat Sayidina Husein, yaitu episode takziyah, ketika Syahrbanum dan sanak saudaranya menangis dan menepuk-nepuk dada begitu mendengar Sayidina Husein gugur di padang Kerbela dengan tangan terpotong, tubuh berlumur darah dan kepala terpisah dari badan.</p><p style="color: rgb(51, 51, 51); border-top-width: 0px; border-right-width: 0px; border-bottom-width: 0px; border-left-width: 0px; border-style: initial; border-color: initial; font-family: inherit; font-style: inherit; margin-top: 0px; margin-right: 0px; margin-bottom: 1.7em; margin-left: 0px; outline-width: 0px; outline-style: initial; outline-color: initial; padding-top: 0px; padding-right: 0px; padding-bottom: 0px; padding-left: 0px; vertical-align: baseline; "><strong style="border-top-width: 0px; border-right-width: 0px; border-bottom-width: 0px; border-left-width: 0px; border-style: initial; border-color: initial; font-family: inherit; font-style: inherit; font-weight: bold; margin-top: 0px; margin-right: 0px; margin-bottom: 0px; margin-left: 0px; outline-width: 0px; outline-style: initial; outline-color: initial; padding-top: 0px; padding-right: 0px; padding-bottom: 0px; padding-left: 0px; vertical-align: baseline; ">Daftar Pustaka</strong></p><p style="color: rgb(51, 51, 51); border-top-width: 0px; border-right-width: 0px; border-bottom-width: 0px; border-left-width: 0px; border-style: initial; border-color: initial; font-family: inherit; font-style: inherit; margin-top: 0px; margin-right: 0px; margin-bottom: 1.7em; margin-left: 0px; outline-width: 0px; outline-style: initial; outline-color: initial; padding-top: 0px; padding-right: 0px; padding-bottom: 0px; padding-left: 0px; vertical-align: baseline; ">Ali Ahmad dan Siti Hajar Che Man(1996). Bunga Rampai Sastera Melayu Warisan<br />Islam. Kuala Lumpur: Dewan Bahasa dan Pustaka.</p><p style="color: rgb(51, 51, 51); border-top-width: 0px; border-right-width: 0px; border-bottom-width: 0px; border-left-width: 0px; border-style: initial; border-color: initial; font-family: inherit; font-style: inherit; margin-top: 0px; margin-right: 0px; margin-bottom: 1.7em; margin-left: 0px; outline-width: 0px; outline-style: initial; outline-color: initial; padding-top: 0px; padding-right: 0px; padding-bottom: 0px; padding-left: 0px; vertical-align: baseline; ">Abdul Hadi W. M. (2001). Islam: Cakrawala Estetik dan Budaya. Jakarta: Pustaka<br />Firdaus.</p><p style="color: rgb(51, 51, 51); border-top-width: 0px; border-right-width: 0px; border-bottom-width: 0px; border-left-width: 0px; border-style: initial; border-color: initial; font-family: inherit; font-style: inherit; margin-top: 0px; margin-right: 0px; margin-bottom: 1.7em; margin-left: 0px; outline-width: 0px; outline-style: initial; outline-color: initial; padding-top: 0px; padding-right: 0px; padding-bottom: 0px; padding-left: 0px; vertical-align: baseline; ">Braginsky, Vladimir (2004). The Heritage of Traditional Malay Literature: A<br />Historical Survey of Genres, Writings, and Literary Views. Leiden: KITLV.</p><p style="color: rgb(51, 51, 51); border-top-width: 0px; border-right-width: 0px; border-bottom-width: 0px; border-left-width: 0px; border-style: initial; border-color: initial; font-family: inherit; font-style: inherit; margin-top: 0px; margin-right: 0px; margin-bottom: 1.7em; margin-left: 0px; outline-width: 0px; outline-style: initial; outline-color: initial; padding-top: 0px; padding-right: 0px; padding-bottom: 0px; padding-left: 0px; vertical-align: baseline; ">Brakel, L. F. (1969-1970). “Persian Influence on Malay Literature”. Dalam Abr-<br />Nahrain. Jilid 9:9. Hal. 407-426.</p><p style="color: rgb(51, 51, 51); border-top-width: 0px; border-right-width: 0px; border-bottom-width: 0px; border-left-width: 0px; border-style: initial; border-color: initial; font-family: inherit; font-style: inherit; margin-top: 0px; margin-right: 0px; margin-bottom: 1.7em; margin-left: 0px; outline-width: 0px; outline-style: initial; outline-color: initial; padding-top: 0px; padding-right: 0px; padding-bottom: 0px; padding-left: 0px; vertical-align: baseline; ">Brakel L. F. (1975). The Hikayat Muhammad Hanafiyyah: A Medieval Muslim-Malay<br />Romance. The Hague: Martinus Nijhoff.</p><p style="color: rgb(51, 51, 51); border-top-width: 0px; border-right-width: 0px; border-bottom-width: 0px; border-left-width: 0px; border-style: initial; border-color: initial; font-family: inherit; font-style: inherit; margin-top: 0px; margin-right: 0px; margin-bottom: 1.7em; margin-left: 0px; outline-width: 0px; outline-style: initial; outline-color: initial; padding-top: 0px; padding-right: 0px; padding-bottom: 0px; padding-left: 0px; vertical-align: baseline; ">Browne, Edward G. A. (1976). A Literary History of Persia. 4 vols. Cambridge:<br />Cambridge University Press.</p><p style="color: rgb(51, 51, 51); border-top-width: 0px; border-right-width: 0px; border-bottom-width: 0px; border-left-width: 0px; border-style: initial; border-color: initial; font-family: inherit; font-style: inherit; margin-top: 0px; margin-right: 0px; margin-bottom: 1.7em; margin-left: 0px; outline-width: 0px; outline-style: initial; outline-color: initial; padding-top: 0px; padding-right: 0px; padding-bottom: 0px; padding-left: 0px; vertical-align: baseline; ">Drewes, G. W. J. (1968). “Javanese Poems dealing with or Attributed to the Saint<br />of Bonang”. BKI deel 124.</p><p style="color: rgb(51, 51, 51); border-top-width: 0px; border-right-width: 0px; border-bottom-width: 0px; border-left-width: 0px; border-style: initial; border-color: initial; font-family: inherit; font-style: inherit; margin-top: 0px; margin-right: 0px; margin-bottom: 1.7em; margin-left: 0px; outline-width: 0px; outline-style: initial; outline-color: initial; padding-top: 0px; padding-right: 0px; padding-bottom: 0px; padding-left: 0px; vertical-align: baseline; ">Edwar Djamaris (1990). Menggali Khazanah Sastra Melayu Klasik. Jakarta: Balai<br />Pustaka.</p><p style="color: rgb(51, 51, 51); border-top-width: 0px; border-right-width: 0px; border-bottom-width: 0px; border-left-width: 0px; border-style: initial; border-color: initial; font-family: inherit; font-style: inherit; margin-top: 0px; margin-right: 0px; margin-bottom: 1.7em; margin-left: 0px; outline-width: 0px; outline-style: initial; outline-color: initial; padding-top: 0px; padding-right: 0px; padding-bottom: 0px; padding-left: 0px; vertical-align: baseline; ">Hill, A (1960). Hikayat Raja-raja Pasai: A Revised Romanized Version with an English<br />Translation. Kuala Lumpur: JMBRAS 33, 2:1-215.</p><p style="color: rgb(51, 51, 51); border-top-width: 0px; border-right-width: 0px; border-bottom-width: 0px; border-left-width: 0px; border-style: initial; border-color: initial; font-family: inherit; font-style: inherit; margin-top: 0px; margin-right: 0px; margin-bottom: 1.7em; margin-left: 0px; outline-width: 0px; outline-style: initial; outline-color: initial; padding-top: 0px; padding-right: 0px; padding-bottom: 0px; padding-left: 0px; vertical-align: baseline; ">Ibrahim Alfian (1999). Wajah Aceh Dalam Lintasan Sejarah. Banda Aceh: Pusat<br />Dokumentasi dan Informasi Aceh.</p><p style="color: rgb(51, 51, 51); border-top-width: 0px; border-right-width: 0px; border-bottom-width: 0px; border-left-width: 0px; border-style: initial; border-color: initial; font-family: inherit; font-style: inherit; margin-top: 0px; margin-right: 0px; margin-bottom: 1.7em; margin-left: 0px; outline-width: 0px; outline-style: initial; outline-color: initial; padding-top: 0px; padding-right: 0px; padding-bottom: 0px; padding-left: 0px; vertical-align: baseline; ">Ismail Hamid (1983). Kesusasteraan Melayu Lama dari Warisan Peradaban Islam.<br />Petaling Jaya: Fajar Bakti Sdn Bhd.</p><p style="color: rgb(51, 51, 51); border-top-width: 0px; border-right-width: 0px; border-bottom-width: 0px; border-left-width: 0px; border-style: initial; border-color: initial; font-family: inherit; font-style: inherit; margin-top: 0px; margin-right: 0px; margin-bottom: 1.7em; margin-left: 0px; outline-width: 0px; outline-style: initial; outline-color: initial; padding-top: 0px; padding-right: 0px; padding-bottom: 0px; padding-left: 0px; vertical-align: baseline; ">Jansen, G. H. (1983). Islam Militan. Terj. Armahedi Mazhar. Bandung: Pustaka.</p><p style="color: rgb(51, 51, 51); border-top-width: 0px; border-right-width: 0px; border-bottom-width: 0px; border-left-width: 0px; border-style: initial; border-color: initial; font-family: inherit; font-style: inherit; margin-top: 0px; margin-right: 0px; margin-bottom: 1.7em; margin-left: 0px; outline-width: 0px; outline-style: initial; outline-color: initial; padding-top: 0px; padding-right: 0px; padding-bottom: 0px; padding-left: 0px; vertical-align: baseline; ">Pigeaud, T. H. (1967). Literatures of Java. Vol. I. Leiden: Martinus Nijhoff.</p><p style="color: rgb(51, 51, 51); border-top-width: 0px; border-right-width: 0px; border-bottom-width: 0px; border-left-width: 0px; border-style: initial; border-color: initial; font-family: inherit; font-style: inherit; margin-top: 0px; margin-right: 0px; margin-bottom: 1.7em; margin-left: 0px; outline-width: 0px; outline-style: initial; outline-color: initial; padding-top: 0px; padding-right: 0px; padding-bottom: 0px; padding-left: 0px; vertical-align: baseline; ">Ricklefs, M. C. (1983). A History of Modern Indonesia since c. 1300. London:<br />Macmillan.</p><p style="color: rgb(51, 51, 51); border-top-width: 0px; border-right-width: 0px; border-bottom-width: 0px; border-left-width: 0px; border-style: initial; border-color: initial; font-family: inherit; font-style: inherit; margin-top: 0px; margin-right: 0px; margin-bottom: 1.7em; margin-left: 0px; outline-width: 0px; outline-style: initial; outline-color: initial; padding-top: 0px; padding-right: 0px; padding-bottom: 0px; padding-left: 0px; vertical-align: baseline; ">Winstedt, R. O. (1961). A History of Classical Malay Literature. Kuala Lumpur:<br />Oxford University Press.</p><p style="color: rgb(51, 51, 51); border-top-width: 0px; border-right-width: 0px; border-bottom-width: 0px; border-left-width: 0px; border-style: initial; border-color: initial; font-family: inherit; font-style: inherit; margin-top: 0px; margin-right: 0px; margin-bottom: 1.7em; margin-left: 0px; outline-width: 0px; outline-style: initial; outline-color: initial; padding-top: 0px; padding-right: 0px; padding-bottom: 0px; padding-left: 0px; vertical-align: baseline; ">Wolters, O. W. (1970). The Fall of Sriwijaya in Malay History. Ithaca New York:<br />Cornell University Press.</p></div>Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-3864427549630996967.post-53492906172550251672011-10-27T23:22:00.000+07:002011-10-28T00:27:06.965+07:00Patriotisme Tjipto Mangoenkosoemo<a href="http://indonesian.irib.ir/index.php?option=com_content&view=article&id=36130:patriotisme-tjipto-mangoenkosoemo&catid=55:opini&Itemid=103"><span class="Apple-style-span" style="font-size: xx-small;">http://indonesian.irib.ir/index.php?option=com_content&view=article&id=36130:patriotisme-tjipto-mangoenkosoemo&catid=55:opini&Itemid=103 </span></a><br />
<br />
oleh: Airlangga Pribadi *<br />
<span class="Apple-style-span" style="font-family: georgia, palatino;"><span class="Apple-style-span" style="line-height: 16px;"><br /></span></span><br />
<div style="border-bottom-width: 0px; border-color: initial; border-left-width: 0px; border-right-width: 0px; border-style: initial; border-top-width: 0px; margin-bottom: 1em; margin-top: 1em; outline-color: initial; outline-style: initial; outline-width: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; vertical-align: baseline;">
<span style="border-bottom-width: 0px; border-color: initial; border-left-width: 0px; border-right-width: 0px; border-style: initial; border-top-width: 0px; font-family: georgia, palatino; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; outline-color: initial; outline-style: initial; outline-width: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; vertical-align: baseline;"><span class="Apple-style-span" style="color: red; font-size: large;"><br /></span><span class="Apple-style-span" style="color: red;">"<i>The Indies for those who make their home there"</i></span></span></div>
<div style="border-bottom-width: 0px; border-color: initial; border-left-width: 0px; border-right-width: 0px; border-style: initial; border-top-width: 0px; margin-bottom: 1em; margin-top: 1em; outline-color: initial; outline-style: initial; outline-width: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; vertical-align: baseline;">
<span style="border-bottom-width: 0px; border-color: initial; border-left-width: 0px; border-right-width: 0px; border-style: initial; border-top-width: 0px; font-family: 'Helvetica Neue', Arial, Helvetica, sans-serif; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; outline-color: initial; outline-style: initial; outline-width: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; vertical-align: baseline;">(Indische Partij, Douwes Dekker, Tjipto Mangoenkoesoemo, Soewardi Surjaningrat. December 1912)</span></div>
<div style="border-bottom-width: 0px; border-color: initial; border-left-width: 0px; border-right-width: 0px; border-style: initial; border-top-width: 0px; margin-bottom: 1em; margin-top: 1em; outline-color: initial; outline-style: initial; outline-width: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; vertical-align: baseline;">
<span style="border-bottom-width: 0px; border-color: initial; border-left-width: 0px; border-right-width: 0px; border-style: initial; border-top-width: 0px; font-family: 'Helvetica Neue', Arial, Helvetica, sans-serif; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; outline-color: initial; outline-style: initial; outline-width: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; vertical-align: baseline;">Sosok Tjipto Mangoenkoesomo adalah tokoh pergerakan nasional awal yang terlalu penting perannya untuk ditempatkan pada pinggiran sejarah. Namun demikian dalam diskursus pergerakan nasional kalangan aktivis dan intelektual Indonesia saat ini, figur seperti Tijpto Mangoenkosoemo, Douwes Dekker dan Soewardi Soerjaningrat kerap ditempatkan sebagai pemeran pembantu yang sekilas tampil dalam teater kolosal pergerakan nasional yang dipadati oleh tokoh-tokoh Bung Besar seperti Soekarno, Muhammad Hatta, Sutan Sjahrir dan Tan Malaka.</span></div>
<div style="border-bottom-width: 0px; border-color: initial; border-left-width: 0px; border-right-width: 0px; border-style: initial; border-top-width: 0px; margin-bottom: 1em; margin-top: 1em; outline-color: initial; outline-style: initial; outline-width: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; vertical-align: baseline;">
<span style="border-bottom-width: 0px; border-color: initial; border-left-width: 0px; border-right-width: 0px; border-style: initial; border-top-width: 0px; font-family: 'Helvetica Neue', Arial, Helvetica, sans-serif; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; outline-color: initial; outline-style: initial; outline-width: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; vertical-align: baseline;">Dalam konteks inilah maka artikel ini mencoba mengulas peran fundamental Tjipto Mangoenkosoemo dalam konteks nasionalisme Indonesia yang dalam fikiran dan tindakan politiknya menyumbangkan fondasi yang tak ternilai harganya dalam pembentukan pondasi nasionalisme berkarakter republikan-patriotik di Indonesia.</span></div>
<div style="border-bottom-width: 0px; border-color: initial; border-left-width: 0px; border-right-width: 0px; border-style: initial; border-top-width: 0px; margin-bottom: 1em; margin-top: 1em; outline-color: initial; outline-style: initial; outline-width: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; vertical-align: baseline;">
<span style="border-bottom-width: 0px; border-color: initial; border-left-width: 0px; border-right-width: 0px; border-style: initial; border-top-width: 0px; font-family: 'Helvetica Neue', Arial, Helvetica, sans-serif; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; outline-color: initial; outline-style: initial; outline-width: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; vertical-align: baseline;">Apabila kita membaca kembali statemen diatas yang menjadi motto dari NIP yang dibuat oleh tiga serangkai bahwa <span class="Apple-style-span" style="color: red;"><i>"Hindia adalah untuk mereka yang memperjuangkan tanah air mereka disana"</i></span>, pada tahun 1918, maka jelaskah bahwa kita akan susah membayangkan sebuah wawasan tentang bagaimana Indonesia yang berbhineka, inklusif dan tergelar dari Sabang sampai Merauke tanpa adanya landasan konseptual yang padat sekaligus berkarakter civic nationalism ini.</span></div>
<div style="border-bottom-width: 0px; border-color: initial; border-left-width: 0px; border-right-width: 0px; border-style: initial; border-top-width: 0px; margin-bottom: 1em; margin-top: 1em; outline-color: initial; outline-style: initial; outline-width: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; vertical-align: baseline;">
<span style="border-bottom-width: 0px; border-color: initial; border-left-width: 0px; border-right-width: 0px; border-style: initial; border-top-width: 0px; font-family: 'Helvetica Neue', Arial, Helvetica, sans-serif; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; outline-color: initial; outline-style: initial; outline-width: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; vertical-align: baseline;">Bila kita mengulas secara pendek sumbangan agen-agen dalam pentas besar pergerakan nasional maka kita dapat mengutarakan <br /><br /><i><span class="Apple-style-span" style="color: red;">Pertama</span></i> adalah Boedi Oetomo dengan tokohnya dr. Soetomo (Tjipto Mangoenkosoemo juga menjadi salah satu tokoh faksi radikal dalam organisasi ini) pada tahun 1908 berperan memperkenalkan perangkat material-eksterior yaitu kesadaran berorganisasi terutama bagi kaum bumiputera Jawa.</span></div>
<div style="border-bottom-width: 0px; border-color: initial; border-left-width: 0px; border-right-width: 0px; border-style: initial; border-top-width: 0px; margin-bottom: 1em; margin-top: 1em; outline-color: initial; outline-style: initial; outline-width: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; vertical-align: baseline;">
<span style="border-bottom-width: 0px; border-color: initial; border-left-width: 0px; border-right-width: 0px; border-style: initial; border-top-width: 0px; font-family: 'Helvetica Neue', Arial, Helvetica, sans-serif; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; outline-color: initial; outline-style: initial; outline-width: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; vertical-align: baseline;"><i><span class="Apple-style-span" style="color: red;">Kedua</span></i>, Sarekat Islam dengan Tjokroaminoto pada tahun 1913 mengintroduksi nasionalisme dan hak-hak bumiputera dalam identitas keislaman.</span></div>
<div style="border-bottom-width: 0px; border-color: initial; border-left-width: 0px; border-right-width: 0px; border-style: initial; border-top-width: 0px; margin-bottom: 1em; margin-top: 1em; outline-color: initial; outline-style: initial; outline-width: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; vertical-align: baseline;">
<span style="border-bottom-width: 0px; border-color: initial; border-left-width: 0px; border-right-width: 0px; border-style: initial; border-top-width: 0px; font-family: 'Helvetica Neue', Arial, Helvetica, sans-serif; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; outline-color: initial; outline-style: initial; outline-width: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; vertical-align: baseline;"><i><span class="Apple-style-span" style="color: red;">Ketiga</span></i>, PKI pada tahun 1920 menyodorkan perspektif perjuangan kelas dalam pergerakan Indonesia.</span></div>
<div style="border-bottom-width: 0px; border-color: initial; border-left-width: 0px; border-right-width: 0px; border-style: initial; border-top-width: 0px; margin-bottom: 1em; margin-top: 1em; outline-color: initial; outline-style: initial; outline-width: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; vertical-align: baseline;">
<span style="border-bottom-width: 0px; border-color: initial; border-left-width: 0px; border-right-width: 0px; border-style: initial; border-top-width: 0px; font-family: 'Helvetica Neue', Arial, Helvetica, sans-serif; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; outline-color: initial; outline-style: initial; outline-width: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; vertical-align: baseline;"><span class="Apple-style-span" style="color: red;"><i>Keempa</i>t</span>, maka Indische Partij (IP) pada tahun 1912 dengan salah satu tokohnya yaitu Tjipto Mangoenkosoemo menjadi agen yang memberikan peranan penting dalam memperluas karakter nasionalisme Indonesia melampaui kesadaran etnis, ras, agama sebagai sebuah pendasaran nasionalisme esensial menuju konstruksi budaya nasionalisme yang lebih luas berlandaskan persamaan nasib sebagai kaum terjajah dan komitmen bagi tiap-tiap orang yang menginginkan Hindia sebagai tanah airnya.</span></div>
<div style="border-bottom-width: 0px; border-color: initial; border-left-width: 0px; border-right-width: 0px; border-style: initial; border-top-width: 0px; margin-bottom: 1em; margin-top: 1em; outline-color: initial; outline-style: initial; outline-width: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; vertical-align: baseline;">
<span style="border-bottom-width: 0px; border-color: initial; border-left-width: 0px; border-right-width: 0px; border-style: initial; border-top-width: 0px; font-family: 'Helvetica Neue', Arial, Helvetica, sans-serif; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; outline-color: initial; outline-style: initial; outline-width: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; vertical-align: baseline;"><i><span class="Apple-style-span" style="color: red;">Kelima</span></i>, diatas rumah nasionalisme inklusif yang dibangun oleh Tjipto Mangoenkosoemo dan IP inilah maka Soekarno dan Partai Nasional Indonesia sejak tahun 1927 membangun konstruksi ideologis yang menghormati keragaman antar kelompok yaitu Islamisme-marxisme-Nasionalisme yang mengkristal menjadi Marhaenisme sebagai blok historis perlawanan anti kolonial.</span></div>
<div style="border-bottom-width: 0px; border-color: initial; border-left-width: 0px; border-right-width: 0px; border-style: initial; border-top-width: 0px; margin-bottom: 1em; margin-top: 1em; outline-color: initial; outline-style: initial; outline-width: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; vertical-align: baseline;">
<span style="border-bottom-width: 0px; border-color: initial; border-left-width: 0px; border-right-width: 0px; border-style: initial; border-top-width: 0px; font-family: 'Helvetica Neue', Arial, Helvetica, sans-serif; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; outline-color: initial; outline-style: initial; outline-width: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; vertical-align: baseline;">Membaca peran Tjipto sebagai figur sang penggugah kebangsaan Indonesia tak dapat dilepaskan dari kondisi material yg menandai pergeseran formasi kolonialisme Indonesia dari <span class="Apple-style-span" style="color: red;">era tanam paksa</span> menuju <span class="Apple-style-span" style="color: red;">era kolonialisme etis liberal</span>. Dimana kondisi ini menjadi periode awal dari era kapitalisme di Indonesia. Era baru ini merupakan zaman "ekspansi, efisiensi dan kesejahteraan".</span></div>
<div style="border-bottom-width: 0px; border-color: initial; border-left-width: 0px; border-right-width: 0px; border-style: initial; border-top-width: 0px; margin-bottom: 1em; margin-top: 1em; outline-color: initial; outline-style: initial; outline-width: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; vertical-align: baseline;">
<span style="border-bottom-width: 0px; border-color: initial; border-left-width: 0px; border-right-width: 0px; border-style: initial; border-top-width: 0px; font-family: 'Helvetica Neue', Arial, Helvetica, sans-serif; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; outline-color: initial; outline-style: initial; outline-width: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; vertical-align: baseline;">Setelah penaklukan terhadap perlawanan Pangeran Diponegoro di tanah Jawa setengah abad sebelumnya dan penundukan terhadap perlawanan rakyat Aceh maka rangkaian pulau dari Sabang sampai Merauke berada dibawah<span class="Apple-style-span" style="color: red;"> rust en orde atau kontrol dari Belanda</span>. Dalam kondisi demikian, maka Pemerintah Hindia Belanda membutuhkan pengembangan birokrasi modern yang terpusat dalam perluasan ruang lingkup wilayah yang begitu besar baik dalam wilayah sosial, ekonomi maupun politik (Takeshi Shiraishi 1997).</span></div>
<div style="border-bottom-width: 0px; border-color: initial; border-left-width: 0px; border-right-width: 0px; border-style: initial; border-top-width: 0px; margin-bottom: 1em; margin-top: 1em; outline-color: initial; outline-style: initial; outline-width: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; vertical-align: baseline;">
<span style="border-bottom-width: 0px; border-color: initial; border-left-width: 0px; border-right-width: 0px; border-style: initial; border-top-width: 0px; color: red; font-family: 'Helvetica Neue', Arial, Helvetica, sans-serif; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; outline-color: initial; outline-style: initial; outline-width: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; vertical-align: baseline;">Era Kemajoean</span></div>
<div style="border-bottom-width: 0px; border-color: initial; border-left-width: 0px; border-right-width: 0px; border-style: initial; border-top-width: 0px; margin-bottom: 1em; margin-top: 1em; outline-color: initial; outline-style: initial; outline-width: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; vertical-align: baseline;">
<span style="border-bottom-width: 0px; border-color: initial; border-left-width: 0px; border-right-width: 0px; border-style: initial; border-top-width: 0px; font-family: 'Helvetica Neue', Arial, Helvetica, sans-serif; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; outline-color: initial; outline-style: initial; outline-width: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; vertical-align: baseline;">Selain pergeseran penting dalam pelayanan-pelayanan pemerintah di bidang ekonomi, ekspansi perdagangan, pertanian, kesehatan dan pengobatan maka perluasan dalam pendidikan modern merupakan salah satu penanda utama diera politik etis ini.</span></div>
<div style="border-bottom-width: 0px; border-color: initial; border-left-width: 0px; border-right-width: 0px; border-style: initial; border-top-width: 0px; margin-bottom: 1em; margin-top: 1em; outline-color: initial; outline-style: initial; outline-width: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; vertical-align: baseline;">
<span style="border-bottom-width: 0px; border-color: initial; border-left-width: 0px; border-right-width: 0px; border-style: initial; border-top-width: 0px; font-family: 'Helvetica Neue', Arial, Helvetica, sans-serif; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; outline-color: initial; outline-style: initial; outline-width: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; vertical-align: baseline;">Program pendidikan modern ini oleh kolonial Belanda melayani dua tujuan penting yaitu untuk memproduksi jenis tenaga kerja yang diperlukan oleh negara maupun kegiatan komersial privat juga untuk mengangkat pribumi dan menuntun mereka dalam program asimilasionis bagi persatuan Timur dan Barat.</span></div>
<div style="border-bottom-width: 0px; border-color: initial; border-left-width: 0px; border-right-width: 0px; border-style: initial; border-top-width: 0px; margin-bottom: 1em; margin-top: 1em; outline-color: initial; outline-style: initial; outline-width: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; vertical-align: baseline;">
<span style="border-bottom-width: 0px; border-color: initial; border-left-width: 0px; border-right-width: 0px; border-style: initial; border-top-width: 0px; font-family: 'Helvetica Neue', Arial, Helvetica, sans-serif; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; outline-color: initial; outline-style: initial; outline-width: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; vertical-align: baseline;">Dalam kondisi demikianlah maka zaman yang disemangati oleh penanda "kemajoean" ini memberikan akses bagi kaum bumiputera untuk masuk dalam khasanah literari modern berbahasa Belanda, memfasilitasi mobilitas sosial bagi lapisan kalangan priyayi namun tetap dalam lingkup stratifikasi sosial yang diskriminatif berdasarkan pertemuan antara pembagian berbasis ras dan kelas di Hindia Belanda (Takeshi Shiraishi 1997).</span></div>
<div style="border-bottom-width: 0px; border-color: initial; border-left-width: 0px; border-right-width: 0px; border-style: initial; border-top-width: 0px; margin-bottom: 1em; margin-top: 1em; outline-color: initial; outline-style: initial; outline-width: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; vertical-align: baseline;">
<span style="border-bottom-width: 0px; border-color: initial; border-left-width: 0px; border-right-width: 0px; border-style: initial; border-top-width: 0px; font-family: 'Helvetica Neue', Arial, Helvetica, sans-serif; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; outline-color: initial; outline-style: initial; outline-width: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; vertical-align: baseline;">Saya ingat M. Ricklefs mengutarakan bahwa pada zaman baru ini pada satu sisi tak ada data yang meyakinkan untuk menunjukkan kontribusi era baru ini bagi kesejahteraan rakyat maka disisi yang lain lapisan tipis mobilisasi sosial berbasis pendidikan mulai muncul dikalangan kaum priyayi muda akibat ekspos mereka terhadap pendidikan modern.</span></div>
<div style="border-bottom-width: 0px; border-color: initial; border-left-width: 0px; border-right-width: 0px; border-style: initial; border-top-width: 0px; margin-bottom: 1em; margin-top: 1em; outline-color: initial; outline-style: initial; outline-width: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; vertical-align: baseline;">
<span style="border-bottom-width: 0px; border-color: initial; border-left-width: 0px; border-right-width: 0px; border-style: initial; border-top-width: 0px; font-family: 'Helvetica Neue', Arial, Helvetica, sans-serif; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; outline-color: initial; outline-style: initial; outline-width: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; vertical-align: baseline;">Seperti diutarakan Takeshi Shiraishi (1997) dalam Zaman Bergerak: Radikalisme Rakyat di Jawa 1912-1926 bahwa pengalaman kalangan priyayi muda masuk dalam pendidikan kolonial membentuk dua unsur yang fundamental yaitu: <br /><br /><span class="Apple-style-span" style="color: red;">Pertama</span>, pendidikan Barat ini memberikan mobilitas sosial dalam bangunan tatanan diskriminatif apartheid kolonial yang tetap dijaga oleh pemerintahan kolonial Belanda. Dengan demikian bumiputera adalah tetap bumiputera secerdas dan seluas apapun cakrawala pengetahuan yang mereka miliki.</span></div>
<div style="border-bottom-width: 0px; border-color: initial; border-left-width: 0px; border-right-width: 0px; border-style: initial; border-top-width: 0px; margin-bottom: 1em; margin-top: 1em; outline-color: initial; outline-style: initial; outline-width: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; vertical-align: baseline;">
<span style="border-bottom-width: 0px; border-color: initial; border-left-width: 0px; border-right-width: 0px; border-style: initial; border-top-width: 0px; font-family: 'Helvetica Neue', Arial, Helvetica, sans-serif; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; outline-color: initial; outline-style: initial; outline-width: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; vertical-align: baseline;">Mereka tetap berada pada posisi pinggiran dalam hierarkhi kelas-ras kolonial Belanda. Inilah yang kemudian yang menjadi landasan solidaritas sosial mereka sebagai kalangan inteligensi baru bumiputera.</span></div>
<div style="border-bottom-width: 0px; border-color: initial; border-left-width: 0px; border-right-width: 0px; border-style: initial; border-top-width: 0px; margin-bottom: 1em; margin-top: 1em; outline-color: initial; outline-style: initial; outline-width: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; vertical-align: baseline;">
<span style="border-bottom-width: 0px; border-color: initial; border-left-width: 0px; border-right-width: 0px; border-style: initial; border-top-width: 0px; font-family: 'Helvetica Neue', Arial, Helvetica, sans-serif; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; outline-color: initial; outline-style: initial; outline-width: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; vertical-align: baseline;"><span class="Apple-style-span" style="color: red;">Kedua</span>, pengalaman mengecap bangku sekolah modern dan menjadi profesional bergaji membentuk pengalaman, nilai-nilai dan wawasan pengetahuan yang membedakan mereka dengan generasi orang tua mereka lapisan kelas feodalis priyayi bumiputera yang masih berpegang pada tradisi lama yang hierarkhis. Pembelajaran mereka atas modernitas dalam pendidikan Belanda menggugah kesadaran meraka akan realitas dunia yang lebih luas daripada sekedar cangkang budaya Jawa lamanya.</span></div>
<div style="border-bottom-width: 0px; border-color: initial; border-left-width: 0px; border-right-width: 0px; border-style: initial; border-top-width: 0px; margin-bottom: 1em; margin-top: 1em; outline-color: initial; outline-style: initial; outline-width: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; vertical-align: baseline;">
<span style="border-bottom-width: 0px; border-color: initial; border-left-width: 0px; border-right-width: 0px; border-style: initial; border-top-width: 0px; font-family: 'Helvetica Neue', Arial, Helvetica, sans-serif; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; outline-color: initial; outline-style: initial; outline-width: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; vertical-align: baseline;">Seperti diutarakan Takeshi Shiraishi bahwa kondisi demikian memang tidak membuat mereka menjadi Barat dan Eropa serta meninggalkan secara menyeluruh nilai-nilai dan norma tradisi. Namun wawasan baru dibalik ide "kemajoean" menjadikan tradisi telah kehilangan makna usangnya bagi mereka, dan makna dari tradisi, kode kultural maupun wacana tradisional Jawa mereka reinterpretasi kembali dengan cara pandang baru modern. <br /><br />Pendeknya tradisi berdampingan dan saling berdialog dengan visi baru modernitas yang mereka pelajari dan alami.</span></div>
<div style="border-bottom-width: 0px; border-color: initial; border-left-width: 0px; border-right-width: 0px; border-style: initial; border-top-width: 0px; margin-bottom: 1em; margin-top: 1em; outline-color: initial; outline-style: initial; outline-width: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; vertical-align: baseline;">
<span style="border-bottom-width: 0px; border-color: initial; border-left-width: 0px; border-right-width: 0px; border-style: initial; border-top-width: 0px; font-family: 'Helvetica Neue', Arial, Helvetica, sans-serif; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; outline-color: initial; outline-style: initial; outline-width: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; vertical-align: baseline;">Seperti diutarakan Yudi Latif (2011) dalam <span class="Apple-style-span" style="color: lime;">Negara Paripurna</span> bahwa dari pengalaman paradoks mobilisasi dan peminggiran sosial yang kalangan inteleginsia baru ini maka kebangkitan semangat resistensial kaum pergerakan terhadap tatanan feodalisme dan kolonialisme muncul. terbitlah kehendak dari para intelegensia muda Bumiputera untuk menemukan identitas baru yang menjadi batas imajiner antara diri mereka dan kaum ningrat maupun prijaji konservatif feodalis.</span></div>
<div style="border-bottom-width: 0px; border-color: initial; border-left-width: 0px; border-right-width: 0px; border-style: initial; border-top-width: 0px; margin-bottom: 1em; margin-top: 1em; outline-color: initial; outline-style: initial; outline-width: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; vertical-align: baseline;">
<span style="border-bottom-width: 0px; border-color: initial; border-left-width: 0px; border-right-width: 0px; border-style: initial; border-top-width: 0px; font-family: 'Helvetica Neue', Arial, Helvetica, sans-serif; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; outline-color: initial; outline-style: initial; outline-width: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; vertical-align: baseline;">Bersamaan dengan kehendak itu, maka Abdul Rivai (1902) menulis sebuah artikel yang didalamnya tercipta dua penanda yaitu bangsawan pikiran (kaum intelektual muda anti feodalisme, berwawasan kosmopolit dan memiliki komitmen terhadap rakyat dan kaum bumiputera) dan bangsawan Oesoel (kaum ningrat yang masih tertambat oleh budaya konservatif-feodalistik usang). Dalam pembelahan budaya dan politik diawal abad ke-20 inilah maka Tjipto Mangoenkosoemo adalah tokoh yang mengidentifikasikan diri sebagai bagian dari kaum bangsawan pikiran dengan pemikiran dan aksi-aksi politiknya.</span></div>
<div style="border-bottom-width: 0px; border-color: initial; border-left-width: 0px; border-right-width: 0px; border-style: initial; border-top-width: 0px; margin-bottom: 1em; margin-top: 1em; outline-color: initial; outline-style: initial; outline-width: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; vertical-align: baseline;">
<span style="border-bottom-width: 0px; border-color: initial; border-left-width: 0px; border-right-width: 0px; border-style: initial; border-top-width: 0px; color: red; font-family: 'Helvetica Neue', Arial, Helvetica, sans-serif; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; outline-color: initial; outline-style: initial; outline-width: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; vertical-align: baseline;">Patriotisme Tjipto</span></div>
<div style="border-bottom-width: 0px; border-color: initial; border-left-width: 0px; border-right-width: 0px; border-style: initial; border-top-width: 0px; margin-bottom: 1em; margin-top: 1em; outline-color: initial; outline-style: initial; outline-width: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; vertical-align: baseline;">
<span style="border-bottom-width: 0px; border-color: initial; border-left-width: 0px; border-right-width: 0px; border-style: initial; border-top-width: 0px; font-family: 'Helvetica Neue', Arial, Helvetica, sans-serif; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; outline-color: initial; outline-style: initial; outline-width: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; vertical-align: baseline;">Dalam medan pertarungan kontestasi sosial baru kaum intelegensia bumiputera untuk mengucapkan "selamat berpisah" dari era leluhurnya yaitu zaman feodalismel dan perjuangan menemukan identitas baru berbasis bangsa untuk memposisikan dan menarik garis batas identitas yang berbeda dengan zaman penjajahan kolonial Belanda inilah maka Tjipto Mangoenkosoemo menjadi agensi penting yang membidani lahirnya zaman tersebut.</span></div>
<div style="border-bottom-width: 0px; border-color: initial; border-left-width: 0px; border-right-width: 0px; border-style: initial; border-top-width: 0px; margin-bottom: 1em; margin-top: 1em; outline-color: initial; outline-style: initial; outline-width: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; vertical-align: baseline;">
<span style="border-bottom-width: 0px; border-color: initial; border-left-width: 0px; border-right-width: 0px; border-style: initial; border-top-width: 0px; font-family: 'Helvetica Neue', Arial, Helvetica, sans-serif; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; outline-color: initial; outline-style: initial; outline-width: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; vertical-align: baseline;">Untuk menempatkan posisi intelektual Tjipto Mangoenkoesoemo baik dengan lawan-lawan politik maupun polemiknya dalam perdebatan diskursus kebangsaan Indonesia ini saya akan menggunakan kategorisasi dari Maurizio Viroli (1995) dalam <i>For Love of Country: an Essay on Patriotism and Nationalism</i>. Dalam karyanya Viroli membedakan antara faham nasionalisme an sich dan republikan patriotisme.</span></div>
<div style="border-bottom-width: 0px; border-color: initial; border-left-width: 0px; border-right-width: 0px; border-style: initial; border-top-width: 0px; margin-bottom: 1em; margin-top: 1em; outline-color: initial; outline-style: initial; outline-width: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; vertical-align: baseline;">
<span style="border-bottom-width: 0px; border-color: initial; border-left-width: 0px; border-right-width: 0px; border-style: initial; border-top-width: 0px; font-family: 'Helvetica Neue', Arial, Helvetica, sans-serif; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; outline-color: initial; outline-style: initial; outline-width: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; vertical-align: baseline;">Pembelahan ini terkait dengan loyalitas kepada bangsa (nasionalisme) maupun loyalitas kepada negara bangsa sebagai sebuah komunitas politik (patriotisme). Pada yang pertama, loyalitas kepada bangsa dan bahasa nasionalisme tertuju pada perjuangan atas nama pijakan esensialis untuk menggapai sebuah kesatuan homogen atas kesamaan bahasa, kebudayaan dan etnis, sementara bahasa perjuangan politik berbasis patriotisme diarahkan untuk menggugah perlawanan terhadap despotisme, korupsi dan tirani untuk menciptakan sebuah tatanan politik berbasis demokrasi, keadilan dan partisipasi politik yang setara. Pada posisi yang terakhirlah Tjipto Mangoenkosoemo menempatkan diri dan mengabdikan hidup dan perjuangannya.</span></div>
<div style="border-bottom-width: 0px; border-color: initial; border-left-width: 0px; border-right-width: 0px; border-style: initial; border-top-width: 0px; margin-bottom: 1em; margin-top: 1em; outline-color: initial; outline-style: initial; outline-width: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; vertical-align: baseline;">
<span style="border-bottom-width: 0px; border-color: initial; border-left-width: 0px; border-right-width: 0px; border-style: initial; border-top-width: 0px; font-family: 'Helvetica Neue', Arial, Helvetica, sans-serif; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; outline-color: initial; outline-style: initial; outline-width: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; vertical-align: baseline;">Untuk memperlihatkan bagaimana perjuangan dilevel diskursif dari Tjipto Mangoenkosoemo yang berpijak dari semangat republikan patriotisme, ada baiknya apabila kita menengok sekilas polemik Tjipto dengan Soetatmo Soerjokoesoemo yang dilakukan pada saat pembukaan Volksraad pada awal 1918 yang kemudian dilanjutkan dalam Konggres Pengembangan Kebudayaan Jawa, 5-7 Juli 1918.</span></div>
<div style="border-bottom-width: 0px; border-color: initial; border-left-width: 0px; border-right-width: 0px; border-style: initial; border-top-width: 0px; margin-bottom: 1em; margin-top: 1em; outline-color: initial; outline-style: initial; outline-width: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; vertical-align: baseline;">
<span style="border-bottom-width: 0px; border-color: initial; border-left-width: 0px; border-right-width: 0px; border-style: initial; border-top-width: 0px; font-family: 'Helvetica Neue', Arial, Helvetica, sans-serif; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; outline-color: initial; outline-style: initial; outline-width: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; vertical-align: baseline;">Perdebatan tersebut kemudian diterbitkan pada tahun yang sama dalam selebaran berjudul <i>"Javaansche of Indische Nationalisme" (Nasionalisme Jawa atau Hindia)</i>. Dalam perdebatan ini Soetatmo mengajukan argumen tentang pentingnya membangun nasionalisme berlandaskan identitas Jawa, karena nasionalisme Jawa memiliki landasan kebudayaan, bahasa dan sejarah yang sama sebagai bagian dari suku Jawa, sementara nasionalisme Hindia tidak memiliki pendasaran kultural maupun bahasa yang sama yang tak lebih dari produk kolonialisme Belanda.</span></div>
<div style="border-bottom-width: 0px; border-color: initial; border-left-width: 0px; border-right-width: 0px; border-style: initial; border-top-width: 0px; margin-bottom: 1em; margin-top: 1em; outline-color: initial; outline-style: initial; outline-width: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; vertical-align: baseline;">
<span style="border-bottom-width: 0px; border-color: initial; border-left-width: 0px; border-right-width: 0px; border-style: initial; border-top-width: 0px; font-family: 'Helvetica Neue', Arial, Helvetica, sans-serif; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; outline-color: initial; outline-style: initial; outline-width: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; vertical-align: baseline;">Berbeda dengan Soetatmo, bagi Tjipto mereka yang mengusung faham nasionalisme Jawa tidak menyadari gerak perkembangan sejarah dunia. Kaum Bumiputera haruslah belajar pada kemajuan Eropa untuk mengejar ketertinggalan dan menjadi bangsa mandiri. Meskipun Hindia Belanda sendiri terdiri atas keberagaman suku, golongan, kebudayaan dan bahasa namun pencarian atas pijakan persatuan sebagai bangsa tidak bisa lagi dikembalikan dalam bayangan masa lalu tentang kemegahan Jawa yang telah jadi himpunan wilayah kolonial Belanda. Bagi Tjipto tugas yang dipikul oleh para pemimpin sekarang adalah bekerja untuk nasionalisme Hindia.</span></div>
<div style="border-bottom-width: 0px; border-color: initial; border-left-width: 0px; border-right-width: 0px; border-style: initial; border-top-width: 0px; margin-bottom: 1em; margin-top: 1em; outline-color: initial; outline-style: initial; outline-width: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; vertical-align: baseline;">
<span style="border-bottom-width: 0px; border-color: initial; border-left-width: 0px; border-right-width: 0px; border-style: initial; border-top-width: 0px; font-family: 'Helvetica Neue', Arial, Helvetica, sans-serif; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; outline-color: initial; outline-style: initial; outline-width: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; vertical-align: baseline;">Selanjutnya pada kesempatan kedua di Konggres Pengembangan Kebudayaan Jawa , 5-7 Juli 1918, Tjipto Mangoenkosoemo melakukan kritik terhadap kebudayaan Jawa dengan memperlihatkan sistem kasta serta asas penggantian bupati yang bersifat turun-temurun yang justru menjadi penyangga dari sistem kolonialisme Belanda (Budiawan 1994).</span></div>
<div style="border-bottom-width: 0px; border-color: initial; border-left-width: 0px; border-right-width: 0px; border-style: initial; border-top-width: 0px; margin-bottom: 1em; margin-top: 1em; outline-color: initial; outline-style: initial; outline-width: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; vertical-align: baseline;">
<span style="border-bottom-width: 0px; border-color: initial; border-left-width: 0px; border-right-width: 0px; border-style: initial; border-top-width: 0px; font-family: 'Helvetica Neue', Arial, Helvetica, sans-serif; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; outline-color: initial; outline-style: initial; outline-width: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; vertical-align: baseline;">Apabila dilihat sekilas sampai disini memang Tjipto Mangoenkosoemo merupakan penganut pencerahan dan modernitas terkait dengan bagaimana arah masa depan Bumiputera sesuai dengan ide kemajoean. Namun demikian apabila Tjipto difahami sebagai penganut faham modernitas yang semata-mata meyakini sejarah yang bersifat linear dan anti tradisi, maka kita akan kehilangan dimensi lain dari pemikiran Tjipto Mangoenkosoemo. Untuk bagian ini kita akan mengulasnya kembali setelah saya menguraikan karakter kebangsaan patriotisme dari pemikiran Tjipto Mangoenkosoemo.</span></div>
<div style="border-bottom-width: 0px; border-color: initial; border-left-width: 0px; border-right-width: 0px; border-style: initial; border-top-width: 0px; margin-bottom: 1em; margin-top: 1em; outline-color: initial; outline-style: initial; outline-width: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; vertical-align: baseline;">
<span style="border-bottom-width: 0px; border-color: initial; border-left-width: 0px; border-right-width: 0px; border-style: initial; border-top-width: 0px; font-family: 'Helvetica Neue', Arial, Helvetica, sans-serif; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; outline-color: initial; outline-style: initial; outline-width: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; vertical-align: baseline;">Apabila telah diuraikan diatas bahwa apa yang membedakan antara bahasa nasionalisme dan bahasa patriotisme adalah apabila yang pertama menekankan pada homogenitas bahasa, pengalaman kultural maupun etnis, sementara yang kedua menekankan pada perjuangan patirotik untuk melawan penindasan dan dominasi serta mewujudkan tatanan komunitas politik yang adil, egaliter dan anti penindasan ada baiknya kita menyimak ulasan Takeshi Shiraishi (1997) tentang Tjipto berikut ini.</span></div>
<div style="border-bottom-width: 0px; border-color: initial; border-left-width: 0px; border-right-width: 0px; border-style: initial; border-top-width: 0px; margin-bottom: 1em; margin-top: 1em; outline-color: initial; outline-style: initial; outline-width: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; vertical-align: baseline;">
<span style="border-bottom-width: 0px; border-color: initial; border-left-width: 0px; border-right-width: 0px; border-style: initial; border-top-width: 0px; font-family: 'Helvetica Neue', Arial, Helvetica, sans-serif; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; outline-color: initial; outline-style: initial; outline-width: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; vertical-align: baseline;">Meski Tjipto seringkali menulis sama dengan bahasa kaum etis Belanda maupun pemimpin SI yang berada dalam ruang lingkup gugus kolonial Belanda, namun dokter Tjipto Mangoenkoseomo pada tahun 1916 mendiagnosis penyakit kaum bumiputera dalam kerangka kontradiksi dialektis antara dominasi dan subordinasi terletak pada "sifat patuh orang Jawa, yang selalu bilang ja atau amin pada apapun yang dibebankan padanya sebagai manusia, ia juga punya hak asasi manusia yang tak bisa dikesampingkan begitu saja.</span></div>
<div style="border-bottom-width: 0px; border-color: initial; border-left-width: 0px; border-right-width: 0px; border-style: initial; border-top-width: 0px; margin-bottom: 1em; margin-top: 1em; outline-color: initial; outline-style: initial; outline-width: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; vertical-align: baseline;">
<span style="border-bottom-width: 0px; border-color: initial; border-left-width: 0px; border-right-width: 0px; border-style: initial; border-top-width: 0px; font-family: 'Helvetica Neue', Arial, Helvetica, sans-serif; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; outline-color: initial; outline-style: initial; outline-width: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; vertical-align: baseline;">Berbicara kepada rekan Belandanya Tjipto menegaskan bahwa "Dalam kasus kami sekarang semuanya sudah jelas, obat bagi (masalah) kami adalah kurangnya semangat perlawanan. Budaya Jawa tak membolehkan munculnya kritik kepada pemegang kuasa, sebaliknya budaya ini mengharuskan kita tunduk tanpa syarat kepada penguasa. Kemudian ia kembali memperkuat argumen perlawanannya dengan mengatakan "Akan tetapi, izinkan saya kembali menjelaskan obat kami.</span></div>
<div style="border-bottom-width: 0px; border-color: initial; border-left-width: 0px; border-right-width: 0px; border-style: initial; border-top-width: 0px; margin-bottom: 1em; margin-top: 1em; outline-color: initial; outline-style: initial; outline-width: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; vertical-align: baseline;">
<span style="border-bottom-width: 0px; border-color: initial; border-left-width: 0px; border-right-width: 0px; border-style: initial; border-top-width: 0px; font-family: 'Helvetica Neue', Arial, Helvetica, sans-serif; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; outline-color: initial; outline-style: initial; outline-width: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; vertical-align: baseline;">Saya bisa bilang bahwa itu tak lain adalah pengorganisasian rasa tidak puas, Oposisi harus dilakukan pada pemegang kuasa...". Kata-kata seperti Hak Asasi Manusia, semangat perlawanan, kritik, dan oposisi adalah istilah-istilah yang sering tampil dalam argumentasi pada tulisan-tulisan Tjipto Mangoenkosoemo.</span></div>
<div style="border-bottom-width: 0px; border-color: initial; border-left-width: 0px; border-right-width: 0px; border-style: initial; border-top-width: 0px; margin-bottom: 1em; margin-top: 1em; outline-color: initial; outline-style: initial; outline-width: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; vertical-align: baseline;">
<span style="border-bottom-width: 0px; border-color: initial; border-left-width: 0px; border-right-width: 0px; border-style: initial; border-top-width: 0px; font-family: 'Helvetica Neue', Arial, Helvetica, sans-serif; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; outline-color: initial; outline-style: initial; outline-width: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; vertical-align: baseline;">Bahkan pada tahun 1911 saat kalangan intelegensia Bumiputera masih meraba dan mengeja kemajoean dan modernitas, Tjipto telah menunjukkan posisinya membela gagasan baru demokrasi dan mengkritik kaum priyayi Bumiputera dengan artikel berjudul Takut Akan Demos.</span></div>
<div style="border-bottom-width: 0px; border-color: initial; border-left-width: 0px; border-right-width: 0px; border-style: initial; border-top-width: 0px; margin-bottom: 1em; margin-top: 1em; outline-color: initial; outline-style: initial; outline-width: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; vertical-align: baseline;">
<span style="border-bottom-width: 0px; border-color: initial; border-left-width: 0px; border-right-width: 0px; border-style: initial; border-top-width: 0px; font-family: 'Helvetica Neue', Arial, Helvetica, sans-serif; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; outline-color: initial; outline-style: initial; outline-width: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; vertical-align: baseline;">Rangkaian kata-kata tentang semangat perlawanan, Hak Asasi Manusia, oposisi dan demos ini memperlihatkan bahwa komitmen utama Tjipto sebagai seorang republikan-patriotik bukanlah semata-mata pada landasan spiritual atau keinginan membangun kesatuan berbasis persamaan budaya, bangsa maupun suku yang menjadi pijakan dari nasionalisme. Namun Tjipto menggugah kesadaran segenap lapisan bumiputera untuk pentingnya memperjuangkan kemerdekaan bersama (common liberty) dan institusi politik yang dapat merawatnya.</span></div>
<div style="border-bottom-width: 0px; border-color: initial; border-left-width: 0px; border-right-width: 0px; border-style: initial; border-top-width: 0px; margin-bottom: 1em; margin-top: 1em; outline-color: initial; outline-style: initial; outline-width: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; vertical-align: baseline;">
<span style="border-bottom-width: 0px; border-color: initial; border-left-width: 0px; border-right-width: 0px; border-style: initial; border-top-width: 0px; font-family: 'Helvetica Neue', Arial, Helvetica, sans-serif; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; outline-color: initial; outline-style: initial; outline-width: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; vertical-align: baseline;">Dalam kemajemukan elemen-elemen suku, bangsa, agama, ras, bahasa di Hindia Belanda maka Tjipto Mangoenkosoemo telah memberikan sumbangan penting bahwa ikatan solidaritas sebagai suatu bangsa hanya bisa muncul dalam fondasi solidaritas republikan yang melampaui elemen-elemen partikularistik tersebut.</span></div>
<div style="border-bottom-width: 0px; border-color: initial; border-left-width: 0px; border-right-width: 0px; border-style: initial; border-top-width: 0px; margin-bottom: 1em; margin-top: 1em; outline-color: initial; outline-style: initial; outline-width: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; vertical-align: baseline;">
<span style="border-bottom-width: 0px; border-color: initial; border-left-width: 0px; border-right-width: 0px; border-style: initial; border-top-width: 0px; font-family: 'Helvetica Neue', Arial, Helvetica, sans-serif; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; outline-color: initial; outline-style: initial; outline-width: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; vertical-align: baseline;">Landasan akan kesamaan nasib sebagai kaum tertindas dan hanya mengorganisasikan perlawanan atas nama kesetaraan, kebebasan bersama dan kekuasaan demokratik lah maka komitmen solidaritas sebagai bangsa Hindia mendapatkan pendasarannya.</span></div>
<div style="border-bottom-width: 0px; border-color: initial; border-left-width: 0px; border-right-width: 0px; border-style: initial; border-top-width: 0px; margin-bottom: 1em; margin-top: 1em; outline-color: initial; outline-style: initial; outline-width: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; vertical-align: baseline;">
<span style="border-bottom-width: 0px; border-color: initial; border-left-width: 0px; border-right-width: 0px; border-style: initial; border-top-width: 0px; font-family: 'Helvetica Neue', Arial, Helvetica, sans-serif; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; outline-color: initial; outline-style: initial; outline-width: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; vertical-align: baseline;">Komitmen patriotisme republik dari Tjipto Mangoenkosoemo misalnya nampak dalam penekanan dimensi moralitas publik yang begitu besar. Tjipto menjadi tokoh pergerakan nasional yang menggugah para kaum muda dizamannya akan pentingnya keteladanan (virtue) dan komitmen bagi rakyat bumiputera.</span></div>
<div style="border-bottom-width: 0px; border-color: initial; border-left-width: 0px; border-right-width: 0px; border-style: initial; border-top-width: 0px; margin-bottom: 1em; margin-top: 1em; outline-color: initial; outline-style: initial; outline-width: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; vertical-align: baseline;">
<span style="border-bottom-width: 0px; border-color: initial; border-left-width: 0px; border-right-width: 0px; border-style: initial; border-top-width: 0px; font-family: 'Helvetica Neue', Arial, Helvetica, sans-serif; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; outline-color: initial; outline-style: initial; outline-width: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; vertical-align: baseline;">Hal ini nampak misalnya salah satu surat Tjipto Mangoenkosoemo yang ditemukan oleh Harry A. Poeze (2008) berjudul Di Negeri Penjajah: Orang Indonesia di Negeri Belanda kepada mahasiswa Fakultas Kedokteran di Negeri Belanda yang berjudul Seruan. Dalam surat itu Tjipto menyeru kepada para mahasiswa tersebut untuk rela berkorban meninggalkan uang dan kemasyhuran untuk mengabdi bagi tanah air menyumbangkan tenaga dan menyembuhkan wabah penyakit di Hindia Belanda.</span></div>
<div style="border-bottom-width: 0px; border-color: initial; border-left-width: 0px; border-right-width: 0px; border-style: initial; border-top-width: 0px; margin-bottom: 1em; margin-top: 1em; outline-color: initial; outline-style: initial; outline-width: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; vertical-align: baseline;">
<span style="border-bottom-width: 0px; border-color: initial; border-left-width: 0px; border-right-width: 0px; border-style: initial; border-top-width: 0px; font-family: 'Helvetica Neue', Arial, Helvetica, sans-serif; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; outline-color: initial; outline-style: initial; outline-width: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; vertical-align: baseline;">Salah satu diskusi sejarah yang menarik terkait dengan posisi intelektual dan politik Tjipto Mangoenkosoemo adalah penyikapannya terhadap kemerdekaan nasional dan pemisahan dari pemerintahan Hindia Belanda. Savitri Scherer (1985) dalam karyanya Keselarasan dan Kejanggalan: Pemikiran-pemikiran Priyayi Nasionalis Jawa Awal Abad XX sepakat dengan pandangan Sutan Sjahrir yang menganggap radikalisme Tjipto sebagai yang paling tidak berbahaya.</span></div>
<div style="border-bottom-width: 0px; border-color: initial; border-left-width: 0px; border-right-width: 0px; border-style: initial; border-top-width: 0px; margin-bottom: 1em; margin-top: 1em; outline-color: initial; outline-style: initial; outline-width: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; vertical-align: baseline;">
<span style="border-bottom-width: 0px; border-color: initial; border-left-width: 0px; border-right-width: 0px; border-style: initial; border-top-width: 0px; font-family: 'Helvetica Neue', Arial, Helvetica, sans-serif; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; outline-color: initial; outline-style: initial; outline-width: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; vertical-align: baseline;">Hal ini karena menurutnya Tjipto hanya ingin mengubah pola relasi antara pemerintah dan yang diperintah dalam konstruksi semesta rezime kolonial. Namun demikian pandangan diatas dipertanyakan oleh Takeshi Shiraishi (1997), meskipun perjuangan Tjipto Mangoenkosoemo bisa ditempatkan dalam perlawanan yang masih dapat difahami oleh kalangan etis Belanda, jalan evolusi Tjipto ini memberi skema bagi pentingnya demokratisasi tatanan politik, pengalaman kaum bumiputera dalam berparlemen sebagai basis pijakan menuju fase selanjutnya yaitu kemerdekaan Indonesia.</span></div>
<div style="border-bottom-width: 0px; border-color: initial; border-left-width: 0px; border-right-width: 0px; border-style: initial; border-top-width: 0px; margin-bottom: 1em; margin-top: 1em; outline-color: initial; outline-style: initial; outline-width: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; vertical-align: baseline;">
<span style="border-bottom-width: 0px; border-color: initial; border-left-width: 0px; border-right-width: 0px; border-style: initial; border-top-width: 0px; font-family: 'Helvetica Neue', Arial, Helvetica, sans-serif; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; outline-color: initial; outline-style: initial; outline-width: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; vertical-align: baseline;">Sehingga meskipun dimata penerusnya gagasan Tjipto dinilai terlalu moderat namun pemikirannya menjadi rantai penghubung kemunculan pemikiran-pemikiran nasionalisme yang lebih radikal seperti yang digagas oleh salah satu muridnya di Bandung yaitu Soekarno maupun republikanisme yang lebih progresif seperti diadopsi oleh Muhammad Hatta.</span></div>
<div style="border-bottom-width: 0px; border-color: initial; border-left-width: 0px; border-right-width: 0px; border-style: initial; border-top-width: 0px; margin-bottom: 1em; margin-top: 1em; outline-color: initial; outline-style: initial; outline-width: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; vertical-align: baseline;">
<span style="border-bottom-width: 0px; border-color: initial; border-left-width: 0px; border-right-width: 0px; border-style: initial; border-top-width: 0px; color: red; font-family: 'Helvetica Neue', Arial, Helvetica, sans-serif; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; outline-color: initial; outline-style: initial; outline-width: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; vertical-align: baseline;">Kemodernan dan Tradisi</span></div>
<div style="border-bottom-width: 0px; border-color: initial; border-left-width: 0px; border-right-width: 0px; border-style: initial; border-top-width: 0px; margin-bottom: 1em; margin-top: 1em; outline-color: initial; outline-style: initial; outline-width: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; vertical-align: baseline;">
<span style="border-bottom-width: 0px; border-color: initial; border-left-width: 0px; border-right-width: 0px; border-style: initial; border-top-width: 0px; font-family: 'Helvetica Neue', Arial, Helvetica, sans-serif; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; outline-color: initial; outline-style: initial; outline-width: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; vertical-align: baseline;">Dalam ulasan diawal terkait dengan polemik Tjipto dengan Soetatmo berhubungan dengan nasionalisme Hindia atau Jawa, Tjipto begitu kritis menghantam argumen Soetatmo dan pijakan otoritas tradisi Jawa sebagai basis pendasarannya. Pembacaan atas uraian Tjipto secara sekilas akan membawa kita sampai pada persepsi Tjipto sebagai anak kandung zaman kemajoean yang mempercayai perjalanan sejarah secara linear dan berusaha membuang tradisi (terutama Jawa) sebagai sesuatu yang harus disingkirkan saat menyongsong zaman pencerahan.</span></div>
<div style="border-bottom-width: 0px; border-color: initial; border-left-width: 0px; border-right-width: 0px; border-style: initial; border-top-width: 0px; margin-bottom: 1em; margin-top: 1em; outline-color: initial; outline-style: initial; outline-width: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; vertical-align: baseline;">
<span style="border-bottom-width: 0px; border-color: initial; border-left-width: 0px; border-right-width: 0px; border-style: initial; border-top-width: 0px; font-family: 'Helvetica Neue', Arial, Helvetica, sans-serif; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; outline-color: initial; outline-style: initial; outline-width: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; vertical-align: baseline;">Sebelum meyakini persepsi diatas, ada baiknya kita menengok sebentar pandangan pemikir postcolonial India Partha Catherjee (1993) dalam The Nation and Its Fragments ketika memahami formasi nasionalisme anti-kolonial Asia dan Afrika dan kita bandingkan dengan pemikiran nasionalis Indonesia khususnya Tjipto Mangoenkosoemo tentang relasi antara tradisi India dan imajinasi Barat. Menurut Catherjee bahwa nasionalisme antikolonial menciptakan wilayah kedaulatannya sendiri sebelum melakukan perlawanan politik dengan kekuasaan imperial.</span></div>
<div style="border-bottom-width: 0px; border-color: initial; border-left-width: 0px; border-right-width: 0px; border-style: initial; border-top-width: 0px; margin-bottom: 1em; margin-top: 1em; outline-color: initial; outline-style: initial; outline-width: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; vertical-align: baseline;">
<span style="border-bottom-width: 0px; border-color: initial; border-left-width: 0px; border-right-width: 0px; border-style: initial; border-top-width: 0px; font-family: 'Helvetica Neue', Arial, Helvetica, sans-serif; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; outline-color: initial; outline-style: initial; outline-width: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; vertical-align: baseline;">Hal itu mereka lakukan dengan membagi dua ruang antara wilayah material dan spiritual. Ruang material seperti ekonomi, tata-kenegaraan, sains dan tekhnlogi, dimana Barat telah menunjukkan keunggulannya dibandingkan Timur. Pada ruang wilayah ini keunggulan Barat ini telah difahami dan dipelajari oleh para intelegensia Timur. Sementara pada wilayah spiritual, ruang dalam ini tetaplah dijaga untuk menunjukkan identitas budaya kaum bumiputera. Dalam formula inilah maka semangat nasionalisme di masyarakat jajahan tampil kepermukaan.</span></div>
<div style="border-bottom-width: 0px; border-color: initial; border-left-width: 0px; border-right-width: 0px; border-style: initial; border-top-width: 0px; margin-bottom: 1em; margin-top: 1em; outline-color: initial; outline-style: initial; outline-width: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; vertical-align: baseline;">
<span style="border-bottom-width: 0px; border-color: initial; border-left-width: 0px; border-right-width: 0px; border-style: initial; border-top-width: 0px; font-family: 'Helvetica Neue', Arial, Helvetica, sans-serif; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; outline-color: initial; outline-style: initial; outline-width: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; vertical-align: baseline;">Apa yang diutarakan oleh Partha Catherjee ini dalam taraf tertentu dapat menjelaskan gagasan-gagasan kemodernan dari Tjipto Mangoenkosoemo. Dalam gugatannya terhadap tradisi feodalisme Jawa dan eksposnya terhadap nasionalisme Hindia dan ide-ide kemajoean Tjipto tidaklah menghantam tanpa ampun pandangan tradisi kejawaan dan segenap kode-kode kultural yang ada didalamnya.</span></div>
<div style="border-bottom-width: 0px; border-color: initial; border-left-width: 0px; border-right-width: 0px; border-style: initial; border-top-width: 0px; margin-bottom: 1em; margin-top: 1em; outline-color: initial; outline-style: initial; outline-width: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; vertical-align: baseline;">
<span style="border-bottom-width: 0px; border-color: initial; border-left-width: 0px; border-right-width: 0px; border-style: initial; border-top-width: 0px; font-family: 'Helvetica Neue', Arial, Helvetica, sans-serif; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; outline-color: initial; outline-style: initial; outline-width: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; vertical-align: baseline;">Yang dilakukan oleh Tjipto adalah melakukan reinterpretasi terhadap ruang dalam spiritual dari tradisi dengan semangat baru perlawanan dan kemodernan. Ketika Tjipto mengkritik sistem kasta, tatanan feodal dan hierarkhi sosial yang tertanam kuat dalam budaya Jawa, ia menulis pula buklet De Wayang yang menggunakan cerita tradisi Jawa Hindu yaitu Wayang dengan dialog antara Abimanyu dan kakeknya untuk menemui ayahnya Arjuna.</span></div>
<div style="border-bottom-width: 0px; border-color: initial; border-left-width: 0px; border-right-width: 0px; border-style: initial; border-top-width: 0px; margin-bottom: 1em; margin-top: 1em; outline-color: initial; outline-style: initial; outline-width: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; vertical-align: baseline;">
<span style="border-bottom-width: 0px; border-color: initial; border-left-width: 0px; border-right-width: 0px; border-style: initial; border-top-width: 0px; font-family: 'Helvetica Neue', Arial, Helvetica, sans-serif; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; outline-color: initial; outline-style: initial; outline-width: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; vertical-align: baseline;">Dalam fragmen tersebut, ditampilkan bahwa didalam wayang seorang cucu seperti Abimanyu dapat bersikeras untuk memperjuangkan keinginannya meskipun ditolak oleh kakeknya. Wayang sebagai bagian dari tradisi Jawa digunakan oleh Tjipto sebagai medium untuk menyebarkan tradisi perlawanan dimasyarakat Jawa sebagai obat dari penyakit konformis dan selalu berkata ja yang telah menjadi penyakit akut masyarakat Jawa di era feodalisme waktu itu.</span></div>
<div style="border-bottom-width: 0px; border-color: initial; border-left-width: 0px; border-right-width: 0px; border-style: initial; border-top-width: 0px; margin-bottom: 1em; margin-top: 1em; outline-color: initial; outline-style: initial; outline-width: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; vertical-align: baseline;">
<span style="border-bottom-width: 0px; border-color: initial; border-left-width: 0px; border-right-width: 0px; border-style: initial; border-top-width: 0px; font-family: 'Helvetica Neue', Arial, Helvetica, sans-serif; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; outline-color: initial; outline-style: initial; outline-width: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; vertical-align: baseline;">Pada bagian lain tulisannya Tjipto menyebutkan bahwa kerusakan budaya Jawa bukanlah secara semata-mata terletak pada persoalan didalam budaya Jawa itu sendiri. Ia melihat bahwa Jawa telah kehilangan kemerdekaan dan karakter teguhnya karena kekuaasaan otoriter dan eksploitasi kapitalis penguasa Belanda. Tatanan menindas dan opresif inilah yang menjadi sebab utama kehancuran kebudayaan Jawa. Sementara perjuangan untuk melawan bentuk-bentuk penindasan ini ia uraikan dengan memberi keteladanan seperti Pangeran Diponegoro maupun sosok wayang Abimanyu.</span></div>
<div style="border-bottom-width: 0px; border-color: initial; border-left-width: 0px; border-right-width: 0px; border-style: initial; border-top-width: 0px; margin-bottom: 1em; margin-top: 1em; outline-color: initial; outline-style: initial; outline-width: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; vertical-align: baseline;">
<span style="border-bottom-width: 0px; border-color: initial; border-left-width: 0px; border-right-width: 0px; border-style: initial; border-top-width: 0px; font-family: 'Helvetica Neue', Arial, Helvetica, sans-serif; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; outline-color: initial; outline-style: initial; outline-width: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; vertical-align: baseline;">Dalam kemunculan virtue dari sikap ksatria inilah, maka kemunculan ksatria-ksatria baru yang mampu menjadi warga Hindia di masa depan (Takeshi Shiraishi 1997; 170). Demikianlah maka Tjipto menjadi salah satu pelopor dari kalangan intelegensia awal Indonesia yang menempatkan antara tradisi dan kemodernan secara dinamis. Penggambaran-penggambaran ksatria wayang selanjutnya menjadi bagian dari proses pendidikan politik maupun propaganda-terutama sering dilakukan oleh Soekarno dalam orasi-orasinya yang memukau rakyat kecil--yang kerapkali dilakukan untuk menggugah kesadaran politik rakyat dan mengikuti zaman baru yaitu zaman kemajoean sebagai pintu pembuka menyongsong kemerdekaan Indonesia.</span></div>
<div style="border-bottom-width: 0px; border-color: initial; border-left-width: 0px; border-right-width: 0px; border-style: initial; border-top-width: 0px; margin-bottom: 1em; margin-top: 1em; outline-color: initial; outline-style: initial; outline-width: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; vertical-align: baseline;">
<span style="border-bottom-width: 0px; border-color: initial; border-left-width: 0px; border-right-width: 0px; border-style: initial; border-top-width: 0px; color: red; font-family: 'Helvetica Neue', Arial, Helvetica, sans-serif; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; outline-color: initial; outline-style: initial; outline-width: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; vertical-align: baseline;">Penutup</span></div>
<div style="border-bottom-width: 0px; border-color: initial; border-left-width: 0px; border-right-width: 0px; border-style: initial; border-top-width: 0px; margin-bottom: 1em; margin-top: 1em; outline-color: initial; outline-style: initial; outline-width: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; vertical-align: baseline;">
<span style="border-bottom-width: 0px; border-color: initial; border-left-width: 0px; border-right-width: 0px; border-style: initial; border-top-width: 0px; font-family: 'Helvetica Neue', Arial, Helvetica, sans-serif; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; outline-color: initial; outline-style: initial; outline-width: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; vertical-align: baseline;">Dari pemaparan singkat atas gagasan-gagasan dari Tjipto Mangoenkoesoemo kita dapat menjelaskan sedikit paradoks dan kompleksitas dari pandangan-pandangan Tjipto Mangoenkosoemo. Sebagai seorang penggugah awal pergerakan nasional Tjipto adalah seorang aktivis radikal yang memiliki standar virtu yang tinggi pada masanya.</span></div>
<div style="border-bottom-width: 0px; border-color: initial; border-left-width: 0px; border-right-width: 0px; border-style: initial; border-top-width: 0px; margin-bottom: 1em; margin-top: 1em; outline-color: initial; outline-style: initial; outline-width: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; vertical-align: baseline;">
<span style="border-bottom-width: 0px; border-color: initial; border-left-width: 0px; border-right-width: 0px; border-style: initial; border-top-width: 0px; font-family: 'Helvetica Neue', Arial, Helvetica, sans-serif; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; outline-color: initial; outline-style: initial; outline-width: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; vertical-align: baseline;">Ia menekankan pada pentingnya membangkitkan semangat patriotisme dikalangan intelegensia awal Bumiputera untuk mengabdi kepada rakyat, menolak setiap bentuk-bentuk kesewenang-wenangan dan menjadi pendorong awal bagi proses demokratisasi politik di Hindia Belanda. Namun demikian kritik dan pembangkangannya tersebut ia artikulasikan dalam batasan-batasan konstruksi rezime kolonial.</span></div>
<div style="border-bottom-width: 0px; border-color: initial; border-left-width: 0px; border-right-width: 0px; border-style: initial; border-top-width: 0px; margin-bottom: 1em; margin-top: 1em; outline-color: initial; outline-style: initial; outline-width: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; vertical-align: baseline;">
<span style="border-bottom-width: 0px; border-color: initial; border-left-width: 0px; border-right-width: 0px; border-style: initial; border-top-width: 0px; font-family: 'Helvetica Neue', Arial, Helvetica, sans-serif; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; outline-color: initial; outline-style: initial; outline-width: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; vertical-align: baseline;">Langkah tersebut tidak membatasi perjuangannya hanya pada konteks relasi demokratis dalam formasi rezime kolonial Hindia Belanda, karena di masa depan ia mempercayai bahwa dalam proses politik yang keras, maka kaum Bumiputera secara evolusioner dapat merebut kemerdekaannya. Komitmen itu dapat dibuktikan dari keterlibatannya dalam organisasi Indische Partij yang memiliki tujuan membangun nasionalisme yang inklusif serta kemerdekaan Hindia.</span></div>
<div style="border-bottom-width: 0px; border-color: initial; border-left-width: 0px; border-right-width: 0px; border-style: initial; border-top-width: 0px; margin-bottom: 1em; margin-top: 1em; outline-color: initial; outline-style: initial; outline-width: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; vertical-align: baseline;">
<span style="border-bottom-width: 0px; border-color: initial; border-left-width: 0px; border-right-width: 0px; border-style: initial; border-top-width: 0px; font-family: 'Helvetica Neue', Arial, Helvetica, sans-serif; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; outline-color: initial; outline-style: initial; outline-width: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; vertical-align: baseline;">Paradoks selanjutnya dapat kita telusuri dari komitmen Tjipto terhadap nilai-nilai kemoderan dan kemajoean. Meski kritik Tjipto terhadap kultur feodalisme Jawa begitu keras dan menghantam hierarkhi kekuasaan, namun ia melakukan reinterpetasi terhadap budaya Jawa.</span></div>
<div style="border-bottom-width: 0px; border-color: initial; border-left-width: 0px; border-right-width: 0px; border-style: initial; border-top-width: 0px; margin-bottom: 1em; margin-top: 1em; outline-color: initial; outline-style: initial; outline-width: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; vertical-align: baseline;">
<span style="border-bottom-width: 0px; border-color: initial; border-left-width: 0px; border-right-width: 0px; border-style: initial; border-top-width: 0px; font-family: 'Helvetica Neue', Arial, Helvetica, sans-serif; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; outline-color: initial; outline-style: initial; outline-width: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; vertical-align: baseline;">Figur-figur ksatria dalam pewayangan maupun figur histories seperti Pangeran Diponegoro ia artikulasikan untuk menggugah komitmen dari para aktivis pergerakan dan intelegensia muda Hindia untuk memperjuangkan kehidupan yang lebih baik kebebasan politik yang lebih luas bagi rakyat Hindia dan kemajuan perjuangan politik rakyat untuk merebut hak-haknya.</span></div>
<div style="border-bottom-width: 0px; border-color: initial; border-left-width: 0px; border-right-width: 0px; border-style: initial; border-top-width: 0px; margin-bottom: 1em; margin-top: 1em; outline-color: initial; outline-style: initial; outline-width: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; vertical-align: baseline;">
<span style="border-bottom-width: 0px; border-color: initial; border-left-width: 0px; border-right-width: 0px; border-style: initial; border-top-width: 0px; font-family: 'Helvetica Neue', Arial, Helvetica, sans-serif; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; outline-color: initial; outline-style: initial; outline-width: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; vertical-align: baseline;">Setelah kita menguraikan secara padat dinamika pemikiran nasionalisme patriotik dari Tjipto Mangoenkoesoemo kita dapat menarik garis pelajaran penting dari buah-buah gagasannya di masa lalu untuk memudakan dan menyehatkan kembali ruang politik kita disaat ini.</span></div>
<div style="border-bottom-width: 0px; border-color: initial; border-left-width: 0px; border-right-width: 0px; border-style: initial; border-top-width: 0px; margin-bottom: 1em; margin-top: 1em; outline-color: initial; outline-style: initial; outline-width: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; vertical-align: baseline;">
<span style="border-bottom-width: 0px; border-color: initial; border-left-width: 0px; border-right-width: 0px; border-style: initial; border-top-width: 0px; font-family: 'Helvetica Neue', Arial, Helvetica, sans-serif; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; outline-color: initial; outline-style: initial; outline-width: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; vertical-align: baseline;"><span class="Apple-style-span" style="color: red;">Pertama</span>, dalam konteks politik kita sekarang, aktivisme politik Tjipto Mangoenkoesoemo memberi kita pelajaran penting bahwa politik pertama-tama adalah sebuah komitmen untuk memperjuangkan kemerdekaan bersama dan terbangunnya sebuah komunitas politik yang menolak kesewenang-wenangan.</span></div>
<div style="border-bottom-width: 0px; border-color: initial; border-left-width: 0px; border-right-width: 0px; border-style: initial; border-top-width: 0px; margin-bottom: 1em; margin-top: 1em; outline-color: initial; outline-style: initial; outline-width: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; vertical-align: baseline;">
<span style="border-bottom-width: 0px; border-color: initial; border-left-width: 0px; border-right-width: 0px; border-style: initial; border-top-width: 0px; font-family: 'Helvetica Neue', Arial, Helvetica, sans-serif; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; outline-color: initial; outline-style: initial; outline-width: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; vertical-align: baseline;">Keteladanan dan standar moral yang tinggi dalam wilayah politik (virtue) untuk membela rakyat yang dimiskinkan yang selalu kerapkali diserukan oleh Tjipto Mangoenkoesoemo masih menjadi seruan yang penting bagi arena politik kita saat ini.</span></div>
<div style="border-bottom-width: 0px; border-color: initial; border-left-width: 0px; border-right-width: 0px; border-style: initial; border-top-width: 0px; margin-bottom: 1em; margin-top: 1em; outline-color: initial; outline-style: initial; outline-width: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; vertical-align: baseline;">
<span style="border-bottom-width: 0px; border-color: initial; border-left-width: 0px; border-right-width: 0px; border-style: initial; border-top-width: 0px; font-family: 'Helvetica Neue', Arial, Helvetica, sans-serif; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; outline-color: initial; outline-style: initial; outline-width: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; vertical-align: baseline;"><span class="Apple-style-span" style="color: red;">Kedua</span>, Tjipto sebagai penyeru nasionalisme inklusif awal di tanah Hindia mengingatkan kita bahwa basis fondasional dari kebangsaan kita bukanlah pada elemen-elemen esensial seperti homogenitas suku, bahasa, agama dan kebudayaan namun nasionalisme kita dibangun berdasarkan solidaritas bersama dalam konteks kesatuan dalam keragaman. Dalam ikatan jalinan solidaritas bersama dalam kebhinekaan inilah, maka jalinan kebangsaan Indonesia hanya dapat dirawat ketika keadilan sosial dan kesetaraan sebagai warganegara tetap diperjuangkan dalam institusi politik yang demokratis.</span></div>
<div style="border-bottom-width: 0px; border-color: initial; border-left-width: 0px; border-right-width: 0px; border-style: initial; border-top-width: 0px; margin-bottom: 1em; margin-top: 1em; outline-color: initial; outline-style: initial; outline-width: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; vertical-align: baseline;">
<span style="border-bottom-width: 0px; border-color: initial; border-left-width: 0px; border-right-width: 0px; border-style: initial; border-top-width: 0px; font-family: 'Helvetica Neue', Arial, Helvetica, sans-serif; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; outline-color: initial; outline-style: initial; outline-width: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; vertical-align: baseline;"><span class="Apple-style-span" style="color: red;">Ketiga</span>, Kompleksitas dan dialog Tjipto dengan modernitas dan tradisi memperlihatkan bahwa jalan kemajuan adalah gerak dinamis melihat keluar dan melihat kedalam. Bahwa ide-ide kemajuan dari luar seprogresif apapun membutuhkan proses dialog dan penyesuaian dengan konteks tradisi lokal sementara disisi lain tidak ada pula tradisi lokal yang selalu utuh dan bertahan tanpa melihat dinamika zaman. Proses reinterpretasi dan dialog dengan nilai-nilai kemajuan menjadi penting agar tradisi tetap memberikan relevansinya bagi kemanusiaan.</span></div>
<div style="border-bottom-width: 0px; border-color: initial; border-left-width: 0px; border-right-width: 0px; border-style: initial; border-top-width: 0px; margin-bottom: 1em; margin-top: 1em; outline-color: initial; outline-style: initial; outline-width: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; vertical-align: baseline;">
<span style="border-bottom-width: 0px; border-color: initial; border-left-width: 0px; border-right-width: 0px; border-style: initial; border-top-width: 0px; font-family: 'Helvetica Neue', Arial, Helvetica, sans-serif; font-size: xx-small; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; outline-color: initial; outline-style: initial; outline-width: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; vertical-align: baseline;">Sumber Rujukan:</span></div>
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<span style="border-bottom-width: 0px; border-color: initial; border-left-width: 0px; border-right-width: 0px; border-style: initial; border-top-width: 0px; font-family: 'Helvetica Neue', Arial, Helvetica, sans-serif; font-size: xx-small; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; outline-color: initial; outline-style: initial; outline-width: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; vertical-align: baseline;">- Budiawan (1994). Nostalgia atau Utopia. Jurnal Kebudayaan Kalam Edisi 3.</span></div>
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<span style="border-bottom-width: 0px; border-color: initial; border-left-width: 0px; border-right-width: 0px; border-style: initial; border-top-width: 0px; font-family: 'Helvetica Neue', Arial, Helvetica, sans-serif; font-size: xx-small; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; outline-color: initial; outline-style: initial; outline-width: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; vertical-align: baseline;">- Chatterjee, Partha (1993) The Nation and Its Fragments. Princeton University Press.</span></div>
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<span style="border-bottom-width: 0px; border-color: initial; border-left-width: 0px; border-right-width: 0px; border-style: initial; border-top-width: 0px; font-family: 'Helvetica Neue', Arial, Helvetica, sans-serif; font-size: xx-small; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; outline-color: initial; outline-style: initial; outline-width: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; vertical-align: baseline;">- Latif, Yudi (2011) Negara Paripurna. Gramedia.</span></div>
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<span style="border-bottom-width: 0px; border-color: initial; border-left-width: 0px; border-right-width: 0px; border-style: initial; border-top-width: 0px; font-family: 'Helvetica Neue', Arial, Helvetica, sans-serif; font-size: xx-small; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; outline-color: initial; outline-style: initial; outline-width: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; vertical-align: baseline;">- Poeze A., Harry (2008) Di Negeri Penjajah: Orang Indonesia di Negeri Belanda 1600-1950. KPG dan KITLV-Jakarta.</span></div>
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<span style="border-bottom-width: 0px; border-color: initial; border-left-width: 0px; border-right-width: 0px; border-style: initial; border-top-width: 0px; font-family: 'Helvetica Neue', Arial, Helvetica, sans-serif; font-size: xx-small; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; outline-color: initial; outline-style: initial; outline-width: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; vertical-align: baseline;">- Shiraishi, Takeshi (1997) Zaman Bergerak: Radikalisme Rakyat di Jawa 1912-1926. Grafiti Jakarta</span></div>
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<span style="border-bottom-width: 0px; border-color: initial; border-left-width: 0px; border-right-width: 0px; border-style: initial; border-top-width: 0px; font-family: 'Helvetica Neue', Arial, Helvetica, sans-serif; font-size: xx-small; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; outline-color: initial; outline-style: initial; outline-width: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; vertical-align: baseline;">- Scherer, Savitri Prastiti (1985) Keselarasan dan Kejanggalan: Pemikiran-Pemikiran Priyayi Nasionalis Jawa Awal Abad XX. Sinar Harapan.</span></div>
<div style="border-bottom-width: 0px; border-color: initial; border-left-width: 0px; border-right-width: 0px; border-style: initial; border-top-width: 0px; margin-bottom: 1em; margin-top: 1em; outline-color: initial; outline-style: initial; outline-width: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; vertical-align: baseline;">
<span style="border-bottom-width: 0px; border-color: initial; border-left-width: 0px; border-right-width: 0px; border-style: initial; border-top-width: 0px; font-family: 'Helvetica Neue', Arial, Helvetica, sans-serif; font-size: xx-small; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; outline-color: initial; outline-style: initial; outline-width: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; vertical-align: baseline;">- Viroli, Maurizio (1995) For Love of Country: an Essay on Patriotism and Nationalism. Oxford University Press.</span></div>
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<span style="border-bottom-width: 0px; border-color: initial; border-left-width: 0px; border-right-width: 0px; border-style: initial; border-top-width: 0px; font-family: 'Helvetica Neue', Arial, Helvetica, sans-serif; font-size: xx-small; margin-bottom: 0px; margin-left: 0px; margin-right: 0px; margin-top: 0px; outline-color: initial; outline-style: initial; outline-width: 0px; padding-bottom: 0px; padding-left: 0px; padding-right: 0px; padding-top: 0px; vertical-align: baseline;">*) Pengajar Ilmu Politik Universitas Airlangga</span></div>Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-3864427549630996967.post-86977821461782410622011-09-18T12:59:00.000+07:002011-09-18T12:59:54.875+07:00A Kind Father<span class="Apple-style-span" style="font-family: Verdana, sans-serif; font-size: 13px; line-height: 20px;"><i>“I was perplexed and bewildered; my patience was over; it was as if my soul was exiting my body; I left immediately, and did not realize how I got to Daar al-Hukumah (governor’s seat). Can I see him one more time? He is my sole existence. If, God forbid, something happens….I cannot even think about it…”</i></span><span class="Apple-style-span"></span><br />
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<span class="Apple-style-span"><span style="font-family: Verdana, sans-serif; font-size: 10pt; line-height: 20px;"><br />A huge crowd had gathered outside Dar al-Hukumah asking for punishment of <span class="Apple-style-span" style="color: blue;">“Ibn Muljam”</span>. The door opened and <span class="Apple-style-span">Imam Hassan (</span></span><span style="font-family: Verdana, sans-serif; font-size: 8pt; line-height: 16px;"><span class="Apple-style-span">PBUH</span></span><span style="font-family: Verdana, sans-serif; font-size: 10pt; line-height: 20px;"><span class="Apple-style-span">)</span> came out. Everyone kept quiet. He said,<i><span class="Apple-style-span">” <span class="Apple-style-span" style="color: lime;">O people! My father has ordered you to return to your homes<sup>(1)</sup>, and asked me to leave his killer until my father passes away; if he passes away, the sentence of his killer is clear, and if he remains alive, he will decide about the man. So go back; May Allah (</span></span></i></span><span style="color: lime; font-family: Verdana, sans-serif; font-size: 8pt; line-height: 16px;"><i>SWT</i></span><span style="font-family: Verdana, sans-serif; font-size: 10pt; line-height: 20px;"><span class="Apple-style-span" style="color: lime;"><i><span class="Apple-style-span">) have mercy on you”</span></i>.</span><o:p></o:p></span></span></div>
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<span class="Apple-style-span"><span style="font-family: Verdana, sans-serif; font-size: 10pt; line-height: 20px;">The people went back, but <span class="Apple-style-span"><b><span class="Apple-style-span" style="color: red;">Asbagh</span></b> ibn Nubatah</span>, who was a companion of Amir al-Mu’minin (</span><span style="font-family: Verdana, sans-serif; font-size: 8pt; line-height: 16px;">PBUH</span><span style="font-family: Verdana, sans-serif; font-size: 10pt; line-height: 20px;">), could not leave. The voice of crying and lamentation raised from the house, so Asbagh started crying as well. Imam Hassan (</span><span style="font-family: Verdana, sans-serif; font-size: 8pt; line-height: 16px;">PBUH</span><span style="font-family: Verdana, sans-serif; font-size: 10pt; line-height: 20px;">) got out again and said,<i><span class="Apple-style-span">” O Asbagh! Did you not hear my words which were my father’s order?”</span></i><o:p></o:p></span></span></div>
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<span class="Apple-style-span"><span style="font-family: Verdana, sans-serif; font-size: 10pt; line-height: 20px;">Asbagh says, <i>”I said to him, ‘I did. But now that I see my master in this condition, I want to visit him once more and hear a narration from him”</i>. Imam Hassan (</span><span style="font-family: Verdana, sans-serif; font-size: 8pt; line-height: 16px;">PBUH</span><span style="font-family: Verdana, sans-serif; font-size: 10pt; line-height: 20px;">) went inside, and soon after, he came out and said,<span class="Apple-style-span" style="color: lime;"><span class="Apple-style-span"><i>” Come in”</i></span>.</span> So I entered to my master, Amir al-Mu’minin (</span><span style="font-family: Verdana, sans-serif; font-size: 8pt; line-height: 16px;">PBUH</span><span style="font-family: Verdana, sans-serif; font-size: 10pt; line-height: 20px;">).</span><span style="font-family: Tahoma, sans-serif; font-size: 10pt; line-height: 20px;"><o:p></o:p></span></span></div>
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<span class="Apple-style-span"><span style="font-family: Verdana, sans-serif; font-size: 10pt; line-height: 20px;">The Imam </span><span style="font-family: Verdana, sans-serif; font-size: 8pt; line-height: 16px;">(PBUH)</span><span style="font-family: Verdana, sans-serif; font-size: 10pt; line-height: 20px;"> had covered his head with a yellow cloth, but his face was more yellow than the cloth. He was bending his legs and extending them continuously due to the pain of the strike on his head and the effect the poison that had spread all over his body. I threw myself over him, kissed him, and started crying. He said to me, <span class="Apple-style-span" style="color: lime;"><i>”O Asbagh! Don’t cry. I swear to Allah (</i></span></span><span style="color: lime; font-family: Verdana, sans-serif; font-size: 8pt; line-height: 16px;"><i>SWT</i></span><span style="font-family: Verdana, sans-serif; font-size: 10pt; line-height: 20px;"><span class="Apple-style-span" style="color: lime;"><i>) that I will go to Paradise.”</i></span> I said, <i>”May I be sacrificed for you! I swear to Allah (</i></span><span style="font-family: Verdana, sans-serif; font-size: 8pt; line-height: 16px;"><i>SWT</i></span><span style="font-family: Verdana, sans-serif; font-size: 10pt; line-height: 20px;"><i>) that I know you will go to Paradise. My crying is because I will be departed from you”</i>.<o:p></o:p></span></span></div>
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<span class="Apple-style-span"><span style="font-family: Verdana, sans-serif; font-size: 10pt; line-height: 20px;">Then I said to him,”<i> O Amir al-Mu’minin! May I be sacrificed for you! Could you narrate one of the Hadiths you have heard from the Messenger of Allah (</i></span><span style="font-family: Verdana, sans-serif; font-size: 8pt; line-height: 16px;"><i>PBUH&HP</i></span><span style="font-family: Verdana, sans-serif; font-size: 10pt; line-height: 20px;"><i>)”</i><sup> (2)</sup>? He replied, <span class="Apple-style-span" style="color: lime;"><i><span class="Apple-style-span">”Sit; I do not think you will hear a Hadith from me anymore”</span></i>.</span></span><span style="font-family: Tahoma, sans-serif; font-size: 10pt; line-height: 20px;"><o:p></o:p></span></span></div>
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<span class="Apple-style-span"><span style="font-family: Verdana, sans-serif; font-size: 10pt; line-height: 20px;">Then he continued by saying,<i><span class="Apple-style-span" style="color: lime;">”Know, O Asbagh, that I went to visit the Messenger of Allah (</span></i></span><i><span class="Apple-style-span"><span style="color: lime; font-family: Verdana, sans-serif; font-size: 8pt; line-height: 16px;">PBUH&HP</span><span style="color: lime; font-family: Verdana, sans-serif; font-size: 10pt; line-height: 20px;">)<sup> </sup>as you have come to visit me. The Messenger of Allah (</span><span style="color: lime; font-family: Verdana, sans-serif; font-size: 8pt; line-height: 16px;">PBUH&HP</span><span style="font-family: Verdana, sans-serif; font-size: 10pt; line-height: 20px;"><span class="Apple-style-span" style="color: lime;">) said to me,” O Abal Hassan! Call upon the people; go on top of my platform and stand one step lower than where I used to stand, and tell the people, ‘Beware! </span><span class="Apple-style-span" style="color: red;">Whoever hurts his parents</span><span class="Apple-style-span" style="color: lime;"> is away from the mercy of Allah (</span></span><span style="color: lime; font-family: Verdana, sans-serif; font-size: 8pt; line-height: 16px;">SWT</span><span style="font-family: Verdana, sans-serif; font-size: 10pt; line-height: 20px;"><span class="Apple-style-span" style="color: lime;">). Beware! </span><span class="Apple-style-span" style="color: red;">Whoever escapes from his parents</span><span class="Apple-style-span" style="color: lime;"> is away from the mercy of Allah (</span></span><span style="color: lime; font-family: Verdana, sans-serif; font-size: 8pt; line-height: 16px;">SWT</span><span style="font-family: Verdana, sans-serif; font-size: 10pt; line-height: 20px;"><span class="Apple-style-span" style="color: lime;">). Beware! </span><span class="Apple-style-span" style="color: red;">Whoever fails to pay someone who has worked</span><span class="Apple-style-span" style="color: lime;"> for him is away from the mercy of Allah (</span></span><span style="color: lime; font-family: Verdana, sans-serif; font-size: 8pt; line-height: 16px;">SWT</span><span style="color: lime; font-family: Verdana, sans-serif; font-size: 10pt; line-height: 20px;">).’</span><span style="font-family: Tahoma, sans-serif; font-size: 10pt; line-height: 20px;"><o:p></o:p></span></span></i></span></div>
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<span class="Apple-style-span"><span style="font-family: Verdana, sans-serif; font-size: 10pt; line-height: 20px;"><span class="Apple-style-span"><span class="Apple-style-span" style="color: lime; font-style: italic;">O Asbagh! I did exactly as my love had told me</span><i><span class="Apple-style-span" style="color: lime;">.</span> </i><br /><br />So someone at the end of the mosque got up and said, <i>‘</i></span><i>O Abal Hassan! You said three sentences, but they were brief. So explain them for us’</i><span class="Apple-style-span" style="font-style: italic;">. </span><span class="Apple-style-span">I did not respond to him until I went to the Messenger of Allah (</span></span><span style="font-family: Verdana, sans-serif; font-size: 8pt; line-height: 16px;">PBUH&HP</span><span style="font-family: Verdana, sans-serif; font-size: 10pt; line-height: 20px;"><span class="Apple-style-span">) and repeated what the man had said to him”</span>.</span><span style="font-family: Tahoma, sans-serif; font-size: 10pt; line-height: 20px;"><o:p></o:p></span></span></div>
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<span class="Apple-style-span"><span style="font-family: Verdana, sans-serif; font-size: 10pt; line-height: 20px;">At this point, Amir al-Mu’minin (</span><span style="font-family: Verdana, sans-serif; font-size: 8pt; line-height: 16px;">PBUH</span><span style="font-family: Verdana, sans-serif; font-size: 10pt; line-height: 20px;">) took my hand and said, <span class="Apple-style-span"><i><span class="Apple-style-span" style="color: lime;">”O Asbagh! Open your hands!”</span></i> I opened my hands. Then he took one of my fingers and said, <span class="Apple-style-span" style="color: lime;"><i>“O Asbagh! the Messenger of Allah (</i></span></span></span><i><span style="color: lime; font-family: Verdana, sans-serif; font-size: 8pt; line-height: 16px;">PBUH&HP</span><span style="font-family: Verdana, sans-serif; font-size: 10pt; line-height: 20px;"><span class="Apple-style-span" style="color: lime;">) took one of my fingers exactly as I am holding yours, and said, ‘O Abal Hassan! You and I are the </span><span class="Apple-style-span" style="color: red;">two fathers </span><span class="Apple-style-span" style="color: lime;">of this nation. May he who hurts us be away from the mercy of Allah (</span></span><span style="color: lime; font-family: Verdana, sans-serif; font-size: 8pt; line-height: 16px;">SWT</span><span style="font-family: Verdana, sans-serif; font-size: 10pt; line-height: 20px;"><span class="Apple-style-span" style="color: lime;">)! You and I are the </span><span class="Apple-style-span"><span class="Apple-style-span" style="color: red;">two guardians</span> </span><span class="Apple-style-span" style="color: lime;">of this nation. May he who escapes from us be away from the mercy of Allah (</span></span><span style="color: lime; font-family: Verdana, sans-serif; font-size: 8pt; line-height: 16px;">SWT</span><span style="font-family: Verdana, sans-serif; font-size: 10pt; line-height: 20px;"><span class="Apple-style-span" style="color: lime;">)! You and I are </span><span class="Apple-style-span" style="color: red;">two persons responsible for serving</span> <span class="Apple-style-span" style="color: lime;">this nation. Whoever does not pay our reward is away from the mercy of Allah (</span></span><span style="color: lime; font-family: Verdana, sans-serif; font-size: 8pt; line-height: 16px;">SWT</span><span style="color: lime; font-family: Verdana, sans-serif; font-size: 10pt; line-height: 20px;">).”</span></i><span style="font-family: Tahoma, sans-serif; font-size: 10pt; line-height: 20px;"><o:p></o:p></span></span></div>
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<span class="Apple-style-span"><span style="font-family: Verdana, sans-serif; font-size: 10pt; line-height: 20px;">These were the last statements Asbagh heard from the lips of Amir al-Mu’minin (</span><span style="font-family: Verdana, sans-serif; font-size: 8pt; line-height: 16px;">PBUH</span><span style="font-family: Verdana, sans-serif; font-size: 10pt; line-height: 20px;">). After that, he did not hear anything from his kind father until the seed of orphanhood was spread among the nation of Islam, and the father of the nation after the Messenger of Allah (</span><span style="font-family: Verdana, sans-serif; font-size: 8pt; line-height: 16px;">PBUH&HP</span><span style="font-family: Verdana, sans-serif; font-size: 10pt; line-height: 20px;">) joined him in the Hereafter…<o:p></o:p></span></span></div>
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<span class="Apple-style-span"><span style="font-family: Verdana, sans-serif; font-size: 10pt; line-height: 20px;">Indeed our kind father went to his Lord as such… </span></span></div>
Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-3864427549630996967.post-5318789805052586292011-01-28T01:32:00.002+07:002011-01-28T01:48:39.037+07:00Arba'in - 40th of Imam HusseinDear Brothers and Sisters..<br />Please click the link and listen with your ear and your inner soul..<br />and share this to your beloved families, relatives and friends..<br /><br />Peace be upon us..<br /><br /><br />Saudara2ku dan Saudari2ku..<br />Silahkan klik linknya dan dengarlah dengan telinga dan jiwamu yang mendalam..<br />dan bagikanlah kepada para anggota keluarga, kerabat dan sahabatmu yang dicintai..<br /><br />Salam untuk kita semua..Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-3864427549630996967.post-36819394676512155512011-01-26T11:11:00.002+07:002011-01-26T13:39:38.900+07:00The Prophetic Forbearance<p class="MsoNormal" style="text-align: justify;"><span style="color: rgb(153, 51, 0); line-height: 115%;font-family:Verdana;font-size:10pt;" >History reveals that <span style="font-weight: bold;">‘Abdullah Ibn Salaam</span> was Jewish before he embraced Islam in the time of Prophet Muhammad </span><span style="color: rgb(153, 51, 0); line-height: 115%;font-family:Verdana;font-size:8pt;" >(PBUH&HP)</span><span style="color: rgb(153, 51, 0); line-height: 115%;font-family:Verdana;font-size:10pt;" >. After becoming a Muslim, ‘Abdullah tried to convince <span style="font-weight: bold;">Zaid Ibn Sa’nah</span>, a Jewish friend, to accept the religion of Islam. Despite ‘Abdullah’s effort in explaining the essence of Islam, Zaid insisted in his faith, Judaism, and he refused to become a Muslim.</span></p> <p class="MsoNormal" style="text-align: justify;"><span style="color: rgb(153, 51, 0); line-height: 115%;font-family:Verdana;font-size:10pt;" >‘Abdullah narrates that one day he entered Masjid al-Nabi (the Prophet’s Mosque) where he saw Zaid sitting among Muslims in line for performing prayer. ‘Abdullah said “being overcome with joy, I approached Zaid to inquire the reason why he accepted Islam”. Zaid responded “one day while I was reading the Torah, I reached the verses that explain the attributes of Prophet Muhammad </span><span style="color: rgb(153, 51, 0); line-height: 115%;font-family:Verdana;font-size:8pt;" >(PBUH&HP)</span><span style="color: rgb(153, 51, 0); line-height: 115%;font-family:Verdana;font-size:10pt;" >. I paid a close attention to capture his characteristics described in Torah. I said to myself it is better that I sit in the Prophet’s presence to see if he possesses these attributes, among which there was forbearance. I observed his behaviors and choice of words for several days and I found all the attributes in his personality. There was only one left unseen, forbearance; so I attempted to continue my quest for I read in Torah that, <b style="font-weight: bold; color: rgb(0, 153, 0); font-style: italic;">“Muhammad’s forbearance and patience supersedes his anger. Although ignorant people treat him with disrespect and bad manner, they will not see anything in return from him except forbearance and patience.</b><span style="font-weight: bold; color: rgb(0, 153, 0); font-style: italic;">”</span></span></p> <p class="MsoNormal" style="text-align: justify;"><span style="color: rgb(153, 51, 0); line-height: 115%;font-family:Verdana;font-size:10pt;" >Zaid continued “following my search I went to the mosque again. I saw a Bedouin Arab man from desert while riding his camel entered the mosque. He got off his camel when he saw the Prophet and said that he was from some tribe who were struck by famine and therefore they were in need of food and sustenance. He said that the people of the tribes were Muslims and they hoped for help from the Prophet. The Messenger of Allah </span><span style="color: rgb(153, 51, 0); line-height: 115%;font-family:Verdana;font-size:8pt;" >(PBUH&HP)</span><span style="color: rgb(153, 51, 0); line-height: 115%;font-family:Verdana;font-size:10pt;" > turned to Imam Ali </span><span style="color: rgb(153, 51, 0); line-height: 115%;font-family:Verdana;font-size:8pt;" >(PBUH)</span><span style="color: rgb(153, 51, 0); line-height: 115%;font-family:Verdana;font-size:10pt;" > and asked, <span style="color: rgb(0, 153, 0); font-style: italic;">“Is there any money left from the previous savings”</span>. The response was negative and sad for the Prophet.” Zaid said, “I then interfered and mentioned to the Prophet, <i>O the Messenger of God, if you wish I would participate in a trade with you. I lend you some amount of money until the time of harvest when I will accept dates for the same amount in return. </i>The Prophet received my offer and the trade, accepted the money and gave it to the Bedouin Arab.”</span></p> <p class="MsoNormal" style="text-align: justify;"><span style="color: rgb(153, 51, 0); line-height: 115%;font-family:Verdana;font-size:10pt;" >Zaid said “I was waiting until a week before the harvest. One day I went to the desert where I found the Prophet sitting in the shade of a tree, surrounded by his companions. I approached him impolitely, grab his color and told him, “<i>I know you well, you take money from people and fall short in return. Do you know there is not much left to our mutually agreed time mentioned in our trade?</i>”</span></p> <p class="MsoNormal" style="text-align: justify;"><span style="color: rgb(153, 51, 0); line-height: 115%;font-family:Verdana;font-size:10pt;" >Zaid proceeded, “I treated the Prophet furiously with great ignorance, although there was still a week left to the harvest. Suddenly I heard an aggressive voice; Umar Ibn Khattab drew his sword and asked me to leave with a rude call. Prophet Muhammad </span><span style="color: rgb(153, 51, 0); line-height: 115%;font-family:Verdana;font-size:8pt;" >(PBUH&HP) </span><span style="color: rgb(153, 51, 0); line-height: 115%;font-family:Verdana;font-size:10pt;" >prevented him with patience and said to him there was no need for quarrel. The Prophet said I should be recommended to maintain forbearance. Then he asked Umar to give me certain amount of special dates. Umar followed the order and <span style="color: rgb(255, 204, 0);">added 20 extra units of dates</span> to the original amount. I was curious why he gave me extra dates; Umar said that the extra dates were the result of Prophet’s forbearance. Since I suffered from Umar’s anger, the Prophet ordered him to add 20 extra units to the original amount, so that I would be satisfied.</span></p> <p class="MsoNormal" style="text-align: justify;"><span style="color: rgb(153, 51, 0); line-height: 115%;font-family:Verdana;font-size:10pt;" >After seeing such manner and great patience, I have fallen in love with Islam and the Prophet’s behavior. I have embraced Islam by testifying that Allah is one and that Muhammad is the Messenger of Allah.”</span></p> <p class="MsoNormal" style="margin-bottom: 0.25in; text-align: justify;"><span style="color: rgb(153, 51, 0); line-height: 115%;font-family:Verdana;font-size:10pt;" >There exist hundred of such examples in the lifestyle of Prophet Muhammad </span><span style="color: rgb(153, 51, 0); line-height: 115%;font-family:Verdana;font-size:8pt;" >(PBUH&HP)</span><span style="color: rgb(153, 51, 0); line-height: 115%;font-family:Verdana;font-size:10pt;" >, each is just a drop from the great ocean of his manners to which Allah Almighty refers as sublime manners in <span style="font-weight: bold; color: rgb(0, 153, 0);">“</span><i style="font-weight: bold; color: rgb(0, 153, 0);">Indeed you possess the sublime manners</i><span style="font-weight: bold; color: rgb(0, 153, 0);">”</span><sup style="color: rgb(0, 153, 0);"><span style="font-weight: bold;">(</span>1)</sup>, and indeed this is one of underlying reasons why Islam is growing fast.</span></p> <p class="MsoNormal" style="line-height: 150%; text-align: justify;"><span style=";font-family:Verdana;font-size:10pt;" >On behalf of Roshd website, we congratulate all Muslims -especially you dear friend- on the 17th of Rabi' al-Awwal, for the blessed anniversary of <b>Prophet Muhammad's</b> </span><span style=";font-family:Verdana;font-size:8pt;" >(PBUH&HP) </span><span style=";font-family:Verdana;font-size:10pt;" >birthday, the owner of great moral sense and blessing for all the world and also we congratulate on blessed anniversary of his pure son, <b>Imam Sadiq</b> </span><span style=";font-family:Verdana;font-size:8pt;" >(PBUH).</span></p> <b><span style="line-height: 150%;font-family:Verdana;font-size:8pt;" > <div style="line-height: 150%;"><b><span style="line-height: 150%;font-family:Verdana;font-size:8pt;" >(Selection taken from “The Role of Ethics in the Traditions of Prophet Muhammad (PBUH&HP)” by Hujjat al-Islam Muhammadi Ishtihardi)</span></b></div> </span></b>Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-3864427549630996967.post-54565670853434134112010-12-21T23:33:00.001+07:002011-09-16T19:05:01.278+07:00Asyura dan Tradisi<span style="font-family: georgia, palatino; "><span class="Apple-style-span" >Kebangkitan Imam Husein as pada hari Asyura merupakan fenomena heroik. Fenomena itu telah mencerminkan nilai-nilai mulia sepanjang masa. Pada hari Asyura, Imam Husein as bersama para sahabatnya yang berjumlah sedikit, menghadapi ribuan pasukan lalim. Imam Husein dan sahabat-sahabat setianya mampu mencerminkan pemandangan luar biasa yang kemudian menjadi cermin perjuangan dari masa ke masa. Imam Husein as dan para sahabatnya di Karbala dengan tujuan mulianya mampu menegaskan bahwa</span><b><span class="Apple-style-span" > <span style="color: rgb(255, 0, 0); ">kematian lebih baik dari pada hidup di bawah kehinaan.</span></span></b></span><b><span class="Apple-style-span" > </span></b><p><span style="font-size: 12pt; font-family: georgia,palatino;">Kebangkitan Imam Husein as dilandasi tujuan-tujuan mulia yang tercerminkan dalam berbagai pidatonya di Karbala. Perilaku Imam Husein as dan para sahabatnya di Karbala mencerminkan kemuliaan, kehormatan manusia dan perlawanan anti-kezaliman. Perlawanan para pejuang Karbala juga menunjukkan aspek kecintaan, pengorbanan, kesabaran dan kegigihan yang tentunya mengandung pesan budaya yang luar biasa dari masa ke masa.</span></p> <p><span style="font-size: 12pt; font-family: georgia,palatino;">Kemudian bagaimana budaya Asyura dapat bertahan dari masa ke masa? Apa yang dilakukan para seniman dalam rangka menghidupkan kebangkitan Imam Husein as?</span></p> <p style="color: rgb(51, 255, 51);"><strong><span style="font-size: 12pt; font-family: georgia,palatino;">Maqtal</span></strong></p> <p><span style="font-size: 12pt; font-family: georgia,palatino;">Salah satu cara menghidupkan kebangkitan Imam Husein as adalah pembacaan maqtal. Maqtal adalah kronologi perjalanan Imam Husein as di Karbala yang mengandung aspek moral, politik dan sosial. Peristiwa Karbala menggambarkan dua sudut yang bertolak belakang. Sudut pertama ada di pihak kebenaran yang diperankan oleh Imam Husein as dan para sahabatnya yang setia, sedangkan sudut lainnya adalah Bani Umayah dan pasukan-pasukan bengisnya. Kecintaan dan kebencian tergambar jelas dalam peristiwa Karbala.</span></p> <p><span style="font-size: 12pt; font-family: georgia,palatino;">Maqtal-maqtal Imam Husein as ditulis hingga abad kelima hijriah yang juga termasuk salah satu catatan sejarah yang dekat dengan masa peristiwa Asyura. Karena dekat dengan masa peristiwa Karbala, catatan-catatan yang dituangkan dalam maqtal itu sedikit cacat sejarah. Maqtal Abi Mikhnaf yang juga dikutip dalam kitab Tarikh Thabari dan sejumlah kitab sejarah lainnya, merupakan salah satu maqtal yang diakui. Maqtal Abi Mikhnaf itu ditulis pada abad kedua hijrah.</span></p> <p style="color: rgb(51, 255, 51);"><span style="font-size: 12pt; font-family: georgia,palatino;"><strong>Syair</strong></span></p> <p><span style="font-size: 12pt; font-family: georgia,palatino;">Cara lain untuk menghidupkan peristiwa Asyura adalah syair. Dalam peristiwa Karbala, syair yang disampaikan para penyair dapat menjadi penyampai pesan gerakan ini. Syair-syair seringkali disampaikan di berbagai acara peringatan Asyura guna membangkitkan semangat Huseini.</span></p> <p><span style="font-size: 12pt; font-family: georgia,palatino;">Setelah peristiwa Asyura sekitar tiga abad, syair kebangkitan dan religius berkembang secara diam-diam di tengah para pengikut Ahlul Bait as karena penguasa saat itu melarangnya. Akan tetapi setelah Muiz al-Dien Ahmad Daylami berkuasa di sejumlah wilayah seperti Irak, Khozestan dan Fars di pertengahan abad keempat hijrah, peringatan Imam Husein as diperingati di tempat-tempat umum. Muiz al-Dien Ahmad Daylami saat itu mengeluarkan perintah bahwa peringatan Imam Husein as dapat dilaksanakan di khalayak umum.</span></p> <p><span style="font-size: 12pt; font-family: georgia,palatino;">Setelah itu, peringatan Asyura bukan lagi disebut sebagai tindakan yang melawan hukum, bahkan dijadikan sebagai perintah yang harus dilaksanakan di berbagai tempat. Sejak itu pula, peringatan kepahlawanan Imam Husein as di Karbala digelar tanpa rasa takut dan khawatir. Syair Huseini untuk pertama kali dituangkan dalam bentuk tulisan oleh Kesa'i Marouzi. </span></p> <p><span style="font-size: 12pt; font-family: georgia,palatino;">Di antara penyair besar yang seringkali melantunkan syair-syair peristiwa Asyura adalah Muhtasham Kashani. 12 butir Muhtasham Kashani tetap menjadi penggerak di dunia syair pada era kontemporer. Dalam konteks syair Asyura harus diperhatikan aspek-aspek kebangkitan Imam Husein as dan peristiwa Karbala. Syair-syair Asyura harus berlandaskan nilai dan semangat gerakan Imam Husein as.</span></p> <p style="color: rgb(51, 255, 51);"><strong><span style="font-size: 12pt; font-family: georgia,palatino;">Takziyah</span></strong></p> <p><span style="font-size: 12pt; font-family: georgia,palatino;">Takziyah adalah salah satu pentas seni yang sarat dengan nilai-nilai ideologi, budaya dan politik. Takziyah adalah tradisi bangsa Iran untuk mengenang perjuangan Imam Husein as. Meski Takziyah sudah ada sebelum kemunculan Islam, namun setelah peristiwa Asyura tahun 61 hijriah, tradisi itu berubah menjadi ajang untuk mengenang kebangkitan Imam Husein as.</span></p> <p><span style="font-size: 12pt; font-family: georgia,palatino;">Takziyah secara konvensional dapat diartikan sebagai pentas yang menceritakan tokoh-tokoh yang menampilkan kepahlawanan dalam peristiwa Karbala. Takziyah adalah sebuah pentas agamis-Syiah dan tradisional Iran.</span></p> <p><span style="font-size: 12pt; font-family: georgia,palatino;">Dari sisi bahasa, takziyah mempunyai arti menghibur dan mengingatkan kesabaran kepada keluarga yang ditinggal. Takziyah dapat dikategorikan sebagai acara belasungkawa religius yang mulai populer di Iran sejak masa Aali Buyeh pada abad sembilan dan sepuluh masehi.</span></p> <p><span style="font-size: 12pt; font-family: georgia,palatino;">Di masa Aali Buyeh, takziyah dikenal sebagai tradisi duka cita kalangan Syiah. Di masa Safaviyeh, takziyah dikenal sebagai ajang syair bagi para penyair seperti Muhtasham Kashani. Adapun di masa Qajar, takziyah berubah menjadi ajang pentas dan dibangun tempat yang bernama Tikiyeh.</span></p> <p><span style="font-size: 12pt; font-family: georgia,palatino;">Tradisi Takziyah di Iran dipandu dengan syair Persia dan musik tradisional Persia, yang tentunya juga dilandasi dengan keyakinan mazhab Ahlul Bait as. Tradisi ini mempunyai sejarah panjang di Iran.</span></p> <p><span style="font-size: 12pt; font-family: georgia,palatino;">Para pementas dalam tradisi Takziyah menunjukkan semangat heroik dan religius. Selain itu, mereka juga pandai memeragakan alat-alat musik tradisional Iran. Dalam tradisi Takziyah, para pementas berdialog dengan lantunan syair yang disesuaikan dengan peran mereka. </span></p> <p><span style="font-size: 12pt; font-family: georgia,palatino;">Kondisi Asyura dalam tradisi Takziyah digambarkan secara penuh. Di pentas tradisional itu, ada tempat air, sungai, tempat lalu-lalang pasukan, tokoh serta warna-warni pakaian dan bendera. Di sana juga digambarkan manusia-manusia suci yang kehausan di tengah kepungan para musuh.</span></p> <p><span style="font-size: 12pt; font-family: georgia,palatino;">Sidang ke-5 Komite Antar-Pemerintah tentang Perlindungan Warisan Budaya Takbenda (Inter-Governmental Committee for the Safeguarding of the Intangible Cultural Heritage (IGC-ICH) yang berlangsung di Nairobi, Kenya, pada 16 November 2010, mengukuhkan Takziyah sebagai warisan budaya Iran.</span></p> <p><span style="font-size: 12pt; font-family: georgia,palatino;">Pada umumnya, Takziyah dipentaskan pada bulan Muharam dan Safar di seluruh pelosok Iran. Tradisi itu bahkan digelar tempat-tempat terbuka yang tentunya tidak memerlukan gedung dan aksesoris mahal. Para penonton pentas itu berasal dari semua kalangan, termasuk dari kelompok Sunni.</span></p> <p style="color: rgb(51, 255, 51);"><strong><span style="font-size: 12pt; font-family: georgia,palatino;">Pardeh Khani</span></strong></p> <p><span style="font-size: 12pt; font-family: georgia,palatino;">Pardeh Khani adalah salah satu tradisi Iran lainnya untuk mengenang kebangkitan Imam Husein as di Karbala. Pardeh Khani sama seperti wayang beber. Disebut Pardeh Khani karena berupa lembaran yang menceritakan para tokoh Karbala. Dalam Pardeh Khani ada pendalang yang berfungsi menceritakan lembaran-lembaran gambar yang juga diiringi dengan musik Iran.</span></p> <p><span style="font-size: 12pt; font-family: georgia,palatino;">Pada intinya, Pardeh Khani terdiri dari pendalang dan kain lembaran yang menceritakan alur cerita. Topik utama dalam pentas Pardeh Khani itu adalah Karbala. Dalam alur cerita dikisahkan pihak yang benar dan pihak yang salah. Perlawanan Imam Husein as terhadap pasukan Yazid bin Muawiyah benar-benar digambarkan secara gamblang sehingga para penonton mengutuk pihak batil yang tega membantai keluarga Rasulullah Saw secara keji.</span></p> <p><span style="font-size: 12pt; font-family: georgia,palatino;">Pada umumnya, pedalang bercerita dengan suara lantang. Selain itu, pedalang juga menggunakan tongkat kayu sebagai pengarah alur cerita. Kisah kepahlawanan Imam Husein as dalam pentas Pardeh Khani diceritakan secara urut.</span></p>Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-3864427549630996967.post-91823392921746594022010-12-21T23:26:00.006+07:002011-09-16T18:18:17.263+07:00Memotret Perjuangan Imam Husein dalam Tragedi Karbala<span style=";font-family:georgia,palatino;font-size:12pt;">Ketika saja Husain melantunkan proklamirnya dengan semboyan :<br /><span style="color: rgb(255, 0, 0);"><br />" al-maut awla min ruquubil ‘aari wal ‘aaru awla min dhukhuulin naari....<br />Ana Husaein ibn Ali .....</span></span><span style=";font-family:georgia,palatino;font-size:12pt;"><span style="color: rgb(255, 0, 0);">Ana Husein ibn Ali...."</span></span><br /><span style=";font-family:georgia,palatino;font-size:12pt;"><span style="color: rgb(255, 0, 0);"><br />"Mati lebih utama dari hidup sengsara, dan hidup sengsara lebih utama dari masuk neraka, Akulah Husain ibnu Ali ....Akulah Husain ibnu Ali....."</span></span><span style=";font-family:georgia,palatino;font-size:12pt;"><span style="color: rgb(255, 0, 0);"></span><br /></span> <p><span style=";font-family:georgia,palatino;font-size:12pt;"><span style="color: rgb(255, 0, 0);"></span><br />Ali Syari'ati, 2001, menggambarkan perjuangan Imam Husain dengan<br /></span></p><p><span style=";font-family:georgia,palatino;font-size:12pt;">"<span style="color: rgb(255, 0, 0);">Syahadah </span>bukanlah merupakan sarana, tetapi <span style="color: rgb(255, 0, 0);">tujuan </span>dari itu sendiri. Ia juga keaslian, ia adalah kesempurnaan, ia tinggi, syahadah merupakan setengah jalan menuju puncak tertinggi insani".<br /></span></p><p><span style=";font-family:georgia,palatino;font-size:12pt;">Syahadah merupakan undangan untuk segala usia dan generasi, Imam mengajarkan pada setiap ritmik dan kosmos yang bergerak, bahwa jihad bukan hanya untuk yang mampu, dan kemenangan adalah sebuah penaklukan. Dan <span style="color: rgb(255, 0, 0);">syahadah bukan sekali-kali merupakan kerugian, </span>syahadah merupakan sebuah pilihan seorang prajurit akan keyakinan menuju ambang kemerekaan, dan altar cinta serta kejayaan".<br /></span></p> <p><span style=";font-family:georgia,palatino;font-size:12pt;">Imam Husain, dengan perjalanan syahadahnya adalah puncak pemberian pengorbanan manusia. Ia mengajarkan kepada kita akan arti, bahwa "manusia memiliki dunia yang tak terbatas, yang tak terikat pada lingkungannya, tetapi terbuka pada dunia". Berbeda dengan Abu Sofyan, Hindun, Muawiyah, Yazid yang sangat terikat pada pandangan dunia yang sempit dan terbatas, serta terikat oleh lingkungan yang fana, seperti tahta, kekuasaan, wanita, hawa nafsu dan kebinasaan, yg fenomenologi tampilannya dan figurnya tak lebih bagaikan hewan, bahkan lebih sesat dan rendah dari hewan. Jalan hidupnya terobsesi oleh perasaan jalan duniawi, dan kehidupan fana serta kompromi tuntutan-tuntutan pribadi. Jauh dibandingkan dengan Imam Husain, sebuah propotype model manusia yg dadanya penuh dengan saripati pengetahuan dan wawasan, pikirannya sangat dekat mengenal jalan-jalan ukhrawi dan makna tertingggi di balik dunia ini, yg bahkan lebih tinggi dari perasaan-perasaan luhur dan rasa spiritual yg dalam dan halus.<br /></span></p> <p><span><b><span class="Apple-style-span"></span></b></span></p><blockquote style="font-family: georgia, palatino; "></blockquote><span><b><span class="Apple-style-span"><span class="Apple-style-span">Di</span><span class="Apple-style-span">mensi Pendidikan Asyura</span></span></b><br /></span><p></p> <p><span><span class="Apple-style-span"><b>1. Apa artinya menjadi Manusia</b></span><br /></span></p> <p><span style=";font-family:georgia,palatino;font-size:12pt;">John Naisbitt dan Patricia, 1990 dalam Megatrends 2000, seorang futurerolog, mengemukakan bahwa: <span style="font-style: italic;"><span style="color: rgb(51, 255, 51);">"Terobosan paling menggairahkan pada Abad 21 terjadi bukan karena teknologi, tetapi karena perkembangan konsep mengenai </span><span style="color: rgb(255, 0, 0);">apa artinya menjadi manusia"</span></span><br /></span></p> <p><span style=";font-family:georgia,palatino;font-size:12pt;">Jauh sebelum Naisbitt, Imam Husein telah bangkit menolak ajakan untuk duduk di masjid mengajarkan teologi, filsafat, logika, fiqh, budaya yang secara bertahun-tahun dilakukan oleh kebanyakan. Oleh Muawiyah, yang saat itu mungkin dapat disepadankan oleh kebanggaan pada teknologi, dan kebanggaan terhadap saintis maupun rasionalitas semu, tanpa peduli akan makna dan hakekat manusia ataupun kemanusiaan itu sendiri, sebaliknya Imam Husain tidak ingin disibukkan oleh sekedar teori, dialektika, dan wacana absurd tanpa makna, seperti kebanyakan kaum ulama dan kaum cendekia saat berakrobat intelektual dan mengayunkan ayat dan hadits, berdebat fiqh pada tataran bid'ah, sunnah, boleh dan tidak boleh, sementara kedzaliman dan kebusukan serta kediktatoran terjadi dihadapan mata, diam beribu bahasa. <span style="color: rgb(255, 0, 0);">Majelis dzikir marak diadakan dimana-mana sementara korupsi, manipulasi dan kepalsuan berlangsung secara sisematis, dan bahkan merajalela.</span><br /></span></p> <p><span style=";font-family:georgia,palatino;font-size:12pt;">Namun Imam memilih bagaimana arti menjadi manusia, bagaimana cara hidup dan bahkan bagaimana cara mati. Kebajikan, keikhlasan, kerelaan berkurban, berkhidmat pada sesama, pengurbanan, keluhuran manusia, taqwa, kesucian, dan indahnya kenikmatan demi orang lain, dan bahkan mati itu itu, semua dipersembahkannya Imam. Jalan itu, Ia tempuh dengan cara memilih <span style="color: rgb(255, 0, 0);">"mengikuti sunnah datuknya (Muhammad SAW) dan ayahnya (Ali ibn Abi Thalib)", yaitu ajaran Muhammadi,"La Ara fil mauti illassa'adah" (tidak aku perhatikan MAUT kecuali sebuah kebahagiaan), MAUT adalah sebuah realita yang harus dihadapi dan bahkan beliau menjemputnya dengan kerinduan, dan kecintaan secara bersamaan.</span><br /></span></p> <p><span style=";font-family:georgia,palatino;font-size:12pt;">Ebeling, 1982, dalam Dogmatik des Christlichen Glaubens, layak melontarkan kritiknya: "Hanya manusia dapat menjadi tidak manusiawi. Bahkan manusia yang tidak manusiawipun mempunyai tuntutan untuk diperlakukan secara manusiawi". Statemen Ebeling, di atas setidaknya cocok dan pantas untuk propotype Abu Sofyan, Hindun, Muawiyah, Yazid, dan Bani Umayyah yang tidak sadar dan tidak akan mungkin sadar akan arti bagaiamana menjadi manusia. Figur mereka, mencerminkan dimensi kerendahan dan keterpurukan bahkan kehancuran kemanusiaan, mereka tidak saja melakukan prosesi segala perilaku jahiliyah pada babakan awal masa Nubuwwah Muhammad, yang dengan bangga memerangi, memboikot, melukai, lebih dari itupun darah dan daging serta hati seorang manusia suci Hamzah paman Nabi, ia makan, ia kunyah dan ditelannya, seraya berteriak <span style="color: rgb(0, 204, 204);">"mana Muhammad... mana Muhammad ... perhatikan tubuh dan jantung pamanmu tersayat lumat ?</span>... Yang kemudian Agama Islam mengabadikan mereka Hindun, Abu Sufyan dan kroninya dalam al-Qur'an dengan penobatkan serta gelar sebagai <span style="color: rgb(255, 0, 0);">"antumul tulaqaa"</span> gelar yang disandangkan sebagai mereka yang ber-Islam (beragama Islam) secara terpaksa, dan berinterest duniawi, kepasrahan dan Islam yang terpenjara oleh individualismenya sendiri. <span style="color: rgb(51, 255, 51);">"Di antara orang-orang yang beriman ada kelompok orang yang menepati apa yang telah mereka janjikan kepada Allah. Di antara mereka ada yang gugur. Di antara mereka ada yang menunggu. Dan mereka tidak mengubah janjinya sedikit pun juga." (QS. Al-Ahzab; 23)</span>.<br />Ayat diatas memetakan antara Imam Husain dan pengikutnya, yang senantiasa komitmen dan setia terhadap janji yang mereka ikrarkan, sementara Yazid, Muawiyah, Hindun dan Abu Sofyan, serta pengikutnya adalah mereka yang mengingkari terhadap janjinya.<br /></span></p> <p><span style=";font-family:georgia,palatino;font-size:12pt;">Apa yang terjadi pada babakan Jahiliyah kedua, yaitu tokoh diperankan oleh Muawiyah, pada masa Imam Ali dan Imam Hasan, sipenggemar koleksi para gundik budak dan selir, perampas dan perampok harta negara, dan yang piawi dan mahir dalam siasat dan tipu daya, hingga ia kemas Topeng kesalehan seseorang untuk membunuh Imam Ali, dan merasuk serta membujuk si Istri untuk meracuni Imam Hasan. Babak berikut adalah <span style="color: rgb(255, 0, 0);">New jahiliyah</span>, dimana dua figur sentral jahiliyah sang datu dan sang ayah menyatu pada figur <span style="color: rgb(255, 0, 0);">Yazid</span>, ia bukan saja gemar menodai wanita, tetapi <span style="color: rgb(255, 0, 0);">ibundanyapun kerap kali ia nodai</span>. Ia, mengulangi kembali pragmentasi figur ibundanya si pemakan hati paman Nabi, Hamzah ibn Abi Thalib, dengan membantai seluruh aset dan sisa pengikut setia keluarga Nabi secara biadab, dari seorang kakek, ayah, wanita hamil, anak kecil hingga sang bayi, mereka bantai secara bersamaan, dan Imam Husain Sayyidusy Syuhada memberikan pengorban yang tak ternilai harganya sepanjang peradan manusia, dengan dipenggal lehernya serta diarak ribuan kilometer. Ada saat-saatnya Umat sampai pada titik lumpuh pada pemikiran , tergadai oleh oportunitas kekuasaan, tertanggalnya baju keimanan, kebajikan terasingkan, kaum muda putus asa, dan menggadai diri, para pionir Islam telah syahid, dan dibungkam seribu bahasa. Maka, saat-saat seperti panah tak boleh terpatahkan, lidah tak boleh terpotong, mulut tak boleh tersumbat, pilar-pilar keadilan, kebenaran dan kejujuran harus ditegakkan. Dan Husain, sekali lagi mengajarkan bahwa <span style="color: rgb(255, 0, 0);">berdiam diri merupakan petaka akan kelangsungan dan kesucian ajaran Nabi, padahal Imam saat seperti itu Ia sangat dilematis, karena berdiri diantara <span style="color: rgb(51, 255, 51);">dua ketidak mampuan</span>, yaitu tidak mampu berdiam diri dan tidak mampu melawan.</span> Yang bila dihadapkan pada kondisional saat kita hidup sekarang ini, berdiri diantara kedua kemampuan, tetapi tidak dapat berbuat, dan terbelenggu serta terperdaya pada kedua kemampuan tersebut. Yaitu kemampuan untuk bicara dan kemampuan untuk melawan, ****bayangkan kemampuan materi tetapi tidak dapat membantu orang yang memerlukan, kemampuan berangkat haji dan umroh untuk beberapa kali, tetapi tidak dapat memberikan subsidi pendidikan bagi anak-anak berbakat dan terlantar, kemampuan menulis dan membaca, tetapi pelu dan kaku lidah serta pena menyuarakan keadilan dan perlawanan terhadap kedzholiman, kemampuan mengajar, dan berdakwah tetapi sulit diimplementasikan diamalkan, suara-suara kritis disumbat dengan mematikan kreatifitas dan sarana untuknya.<br /></span></p> <p><span style=";font-family:georgia,palatino;font-size:12pt;">Menarik apa yang diungkapkan oleh <span style="color: rgb(0, 204, 204);">Yazid </span>kepada Zainab saat menggunakan bahasa Tuhan untuk mengeliminir bahwa apa yang dilakukannya dengan membunuh Imam Husein dan seluruh pengikutnya, adalah atas izin Tuhan-Nya, seraya berkata : <span style="color: rgb(0, 204, 204);">"Apa menurut pendapatmu atas perbuatan Tuhan bagi tewasnya saudaramu Imam Husein" </span><span style="color: rgb(51, 255, 51);">Zainab</span>, dengan penuh keyakinan menjawab: <span style="color: rgb(51, 255, 51);">"Tidak pernah aku mendengar dan memperhatikan perkataan Allah (Firman-Nya) kecuali yang baik"</span><br /></span></p> <p><span style=";font-family:georgia,palatino;font-size:12pt;">Sekali lagi Ayat Al-Quran itu dikutip Imam Husain, untuk menjelaskan keberagamaan yang hakiki dan keberagamaan yang palsu. Kita semua sedang dites oleh Imam Husain dengan sebuah tes yang sederhana tapi berat: <span style="color: rgb(255, 0, 0);">Mana komitmenmu? Mana kesetiaanmu pada janjimu? Mana keteguhan sikapmu untuk menegakkan Islam?</span> Jika engkau tidak lulus tes ini, kamu masih mukmin, tetapi mukmin nominal saja, mukmin sebutan saja. Kamu belum mukmin sejati, jika kamu melingkarkan serbanmu dengan ketat, tetapi melonggarkan komitmenmu kepada keadilan. Kamu cuma pamer kesalehan, jika mulutmu menggumam kan asma Allah tidak henti-hentinya, tetapi kamu menggunakan agama untuk memperkaya dirimu.<br /></span></p> <p><span style=";font-family:georgia,palatino;font-size:12pt;">Seorang mukmin ditandai dari komitmennya pada iman. Seorang muslim ditandai dari komitmennya kepada Islam. Alm. <span style="color: rgb(255, 0, 0);">Sayyid Husain Fadhlullah</span>,(Tokoh Ulama Hizbullah yang amat disegani di Libanon) yang sudah menyerahkan seluruh hidupnya untuk Islam, berkata: <span style="color: rgb(255, 0, 0);">Kita harus bertanya -Adakah perjanjian antara kita dengan Allah atau tidak? Adakah perjanjian antara kita dengan Al-Husain sampai kepada Rasulullah saw?</span> Ketika kita mempelajari pertanyaan ini dengan sifat kita sebagai muslimin, kita akan menjawab pertanyaan itu dg mudah, bukan dengan sifat kekerabatan, kedaerahan, kesukuan atau sifat-sifat lainnya yg rendah, karena sifat Islam itulah yg membatasi sikap kedaerahan dan kesukuan kaum muslimin. Sesungguhnya kekerabat an, kedaerahan, kebangsaan, kesukuan, adalah simbol yang boleh jadi bergerak bersama manusia di dunia ini. Tetapi pada hari kiamat , <span style="color: rgb(51, 255, 51);">"Apabila sangkakala ditiup maka tidak ada lagi pertalian nasab di antara mereka pada hari itu dan tidak pula mereka saling bertanya" (QS. Al-Mu'minun; 101). </span>Pada hari kiamat orang akan ditanya dari komitmennya kepada Tuhannya, Rasul-Nya dan kitab-Nya dan syariat-Nya." (Fi Rihab ahl al-Bayt alayhim al-salam, hal. 314).<br /></span></p> <p><span style=";font-family:georgia,palatino;font-size:12pt;">Kini semangat juang Imam Husein dengan tragedi Karbalanya bangkit memberikan spirit bagi perjuangan babak selanjutnya untuk mengenyahkan Amerika dan Koalisi dari bumi Irak. Slogan <span style="color: rgb(51, 255, 51);">"No Saddam, No Amerika, Down to Israel, Yes to Islam" </span>Amerika dengan mata menyalak memperhatikan jutaan komunitas pencinta kesucian dan kebenaran bangkit secara terkordinir dan solid tumpah ruah saat memperingati 40 hari peristiwa pembantaian keluarga nabi di Karbala. Sebaliknya selompok laain dari Rakyat Irak, telah melupakan janjinya, mereka putuskan kesetiaannya, pada pemimpin mereka yang mereka eluhkan, selama seperempat abad, yaitu Saddam Husein. Mereka bergabung dengan kezaliman, dan menyambut hangat kedatangan tentara Amerika, bak pahlawan yang lama mereka nantikan. <span style="color: rgb(51, 255, 51);">Mereka putuskan hubungan dengan orang yang Allah perintahkan untuk menyambungkannya. Mereka yang memutuskan perjanjian dg Allah sesudah memperkuatnya dan memutuskan apa yg Allah perintahkan menyambungkan nya dan berbuat kerusakan di bumi, mereka itulah orang-orang yg merugi (QS. Al-Baqarah 27).</span><br /></span></p> <p><span style=";font-family:georgia,palatino;font-size:12pt;">Yang beruntung adalah para pengikut Imam Husain, mereka menepati janjinya, mereka tegakkan keadilan walaupun langit harus runtuh. Kakinya tidak bergeser dari sikap hidup yang dipilihnya. Ada di antara kelompok ini yang sudah gugur dalam menjalankan missi hidupnya. Ada juga yang masih menunggu masa dengan tetap bergerak menuju kesyahidan mereka. Satu demi satu pengikut Imam gugur dengan tidak melepaskan kesetiaanya kepada pemimpinnya. Ketika kepala-kepala mereka terlepas, bibir-bibirnya masih menggumamkan baiat kesetiaan: La ilaha illallah.......<br /></span></p> <p><span><span style="font-weight: bold; ">2. Membangun akan arti Budaya</span><br /></span></p> <p><span style=";font-family:georgia,palatino;font-size:12pt;">Manusia sering kali disebut sebagai tool-making animal, dimana relasi manusia dengan lingkungannya atau dunianya menjadi relasi yang diperantarakan pada saat manusia menciptakan alat-alat untuk menguasai dan mengendalikan lingkungannya. Salah satu bagian dari alat tersebut adalah budaya, dan apa yang menarik dari kebudayaan ? menurut P.L. Berger, 1967, bahwa, kebudayaan tidak statis, tetapi lebih merupakan proses dialektika, terdiri atas tiga momen perkembangan eksternalisasi, obyektivasi dan internalisasi.<br /></span></p> <p><span style=";font-family:georgia,palatino;font-size:12pt;">Ekternalisasi, adalah aktualisasi diri manusia dengan membangun interaksi dengan dunianya. Imam, mengantarkan pada proses ini dimana interaksi dirinya pada dunianya. Dengan mengatakan imperium korup dan ganas serta mengurita saat itu, telah membungkus jubah kesalehan, kumandang ayat, hadits, kesucian dan tauhid yang palsu. Seperti halnya pemimpin yang suka menjatuhkan kehormatan orang lain, yang senang menabur dusta dan fitnah, yang pintar membuat isu, <span style="color: rgb(51, 255, 51);">"jika kamu menghalaunya diulurkannya lidahnya dan jika kamu membiarkannya diulurkannya lidahnya juga" (Al-A'raf 176)</span>, adalah pemimpin yang wajib kita lawan. Mengapa? Karena ia telah menghalalkan kehormatan Muslim yang jauh lebih mulia dari kehormatan Ka'bah. Jika menjatuhkan kehormatannya saja sudah menjadi dosa besar, apatah lagi menghalalkan hartanya dan darahnya.<br /></span></p> <p><span style=";font-family:georgia,palatino;font-size:12pt;">Tugas pemimpin adalah melindungi kehormatan, harta, dan darah yang dipimpinnya. Itulah perjanjian yang mengikat pemimpin dengan pengikutnya. Itulah kontrak sosial yang pada gilirannya mengikat pengikut untuk mentaati dan mengikuti perintahnya. Jika kontrak ini dilanggar, gugurlah kewajiban mentaatinya. Sebagai penggantinya, kita harus menentangnya, melawannya, dan bahkan memeranginya. Imam Husein menyebutkan tanda kedua pemimpin yang harus dilawan: memutuskan janjinya. Menarik bila dicermati,<br />Saya sangat pesimis terhadap mutu hasil Pemilu Daerah dimana-mana selain terjadi money politik, bahkan calon yang terjerat sebagai terdakwa dan di selkan dengan mudahnya dapat terpilih sebagai pemenang dalam pemilukada. Disampimng terbukti dari ditemukannya oleh tim Badan Pusat Statistik, dan P4B (Pendataan Pemilih dan Pendataan Penduduk Berkelanjutan), dimana masyarakat banyak yang menolak untuk didaftar sebagai peserta pemilu, karena banyak rakyat yang dikecewakan oleh komitmen para pemimpin yg mereka pilih.<br /></span></p> <p><span style=";font-family:georgia,palatino;font-size:12pt;">Bila Imam tidak menampilkan aktualisasi diri dengan berinteraksi pada dunianya, nisacaya jubah kepalsuan, kemunafikan terus bersemayam diatas bungkus jubah kesalehan, kepatuhan dan religiusitas lainnya. Obyektivasi adalah hasil yang telah dicapai (baik mental maupun fisik) dari kegiatan tersebut. Dimensi ini ditampilkan pada saat Imam keluar menghadap kemah pasukan ‘Umar ibn Sa'adalah, seraya berteriak: <span style="color: rgb(51, 255, 51);">" hai, dengarkanlah ! luangkan sedikit waktu untuk mendengar ucapanku. Puji atas Allah dan shalawat atas nabi serta keluarnya. Telusurilah garis keturunanku, lalu renungkanlah siapa diri kalian, lalu renungkan kembali adakah sedikit alasan untuk mengalirkan darahku dimuka bumi ini ? ....."</span> keterpaduan dan pencapaian mental dan fisik, bahwa, Imam melakukan penyadaran atas kelaliman mereka, dengan ultimatum <span style="color: rgb(51, 255, 51);">"...kalian membaca Al-Qur'an, mengaku umat datukku Muhammad, namun kalian sunguh berani membantai putranya...,</span> sampai pada kepada salah satu ucapan Imam sbb :<br /></span></p> <p style="color: rgb(51, 255, 51);"><span style=";font-family:georgia,palatino;font-size:12pt;">" man lahu jaddun kajaddi Mushthofa, man lahu abun kaabi haidar, man lahu ‘ammun ka'ammi hamzah man lahu ummum kaummi faathimah, man lahu akhun kaakhi mujtaba".{siapa diantara kalian (baca:tentara pasukan Yazid) yang memiliki datuk (kakek) seperti datuk-ku Mushtofa Muhammad SAW, siapayang diantara kalian memiliki seorang ayah seperti ayah-ku Abu Haidar (Imam Ali ibn Abi Thalib), siapa yang memiliki seorang paman seperti paman-ku Hamzah, siapa yang memiliki seorang ibu sepertii ibu suci-ku Sayyidah Fathimah, dan siapapula yang memiliki saudara (kakak) seperti saudara-ku Imam Hasan}<br /></span></p> <p><span style=";font-family:georgia,palatino;font-size:12pt;">Internalisasi adalah penyerapan kembali realitas keyakinan dan kedirian ini oleh manusia suatu proses transformasi struktur dunia obyektif ke dalam kesadaran subyektif. Melalui eksternalisasi kebudayaan menjadi produk manusia, Melalui obyektivasi kebudayaan menjadi realitas sui generic. Ketika Imam Husein disuruh untuk berbaiat kepada Yazid, ia menegaskan bahwa Yazid tidak layak menerima kepatuhan rakyat. <span style="color: rgb(51, 255, 51);">"Yazid seorang fasik, peminum khamar, dan penumpah darah yang diharamkan,"</span> kata Imam Husein. Ketika orang-orang menyebut hubungan kekerabatan antara Imam Husein dengan Yazid -"Anzil ‘ala hukmi ibni ‘ammik- Imam berkata, <span style="color: rgb(51, 255, 51);">"Tidak, demi Allah, aku tidak akan menyerahkan kepada kalian tanganku dengan kepasrahan seorang yang rendah; aku tidak akan memberikan pengakuan dengan pengakuan budak."</span> La, wallah, la u'thikum biyadi i'thaa al-dzalil wa la uqirru iqraral ‘abid. Sebuah <span style="color: rgb(255, 0, 0); font-weight: bold;">deklarasi revolusioner untuk kebebasan manusia!</span> Anda bisa saja dipaksa untuk melakukan apa pun, tetapi hati nurani Anda masih punya kebebasan berkehendak. Dalam situasi apa pun, bahkan di kamp konsentrasi sekali pun, kata Viktor Frankl, Anda masih memiliki kebebasan memilih. Tubuh Anda boleh jadi sudah menyerah, tetapi hati Anda masih bebas memilih antara menyerah dan membangkang . Pembangkangan batin tidak dapat dihilangkan oleh kawat berduri sekali pun.<br /></span></p> <p><span style=";font-family:georgia,palatino;font-size:12pt;">Imam Husein mengajarkan kepada kita bahwa sebelum kita <span style="color: rgb(255, 0, 0);">"menuliskan tanda tangan"</span> kepatuhan pada perjanjian kita dengan pemimpin, kita harus mengetahui dahulu kualitas pemimpin itu.<br /></span></p> <p><span style=";font-family:georgia,palatino;font-size:12pt;">Sayyid Husein Fadhlullah QS menjelaskan kalimat Imam Husein di atas sebagai berikut: <span style="color: rgb(255, 0, 0);">"Kepada siapa Anda berbaiat? Kepada siapa Anda berjanji? Kepada siapa Anda menjalin kontrak? Sebelum Anda meletakkan Anda pada tangan siapa saja, pelajarilah kepribadiannya, pelajarilah perjalanan hidupnya, pelajarilah sikapnya kepadamu, pelajarilah alat-alat penindasan yang dimilikinya terhadapmu. Setelah itu, berhatilah-hatilah untuk meletakkan tanganmu di atas tangan seorang manusia yang mempunyai semua alat untuk menindas karena ikatan perjanjian antaramu dgn dia menjadi sebuah perjanjian yg memberikan peluang kepada yg kuat untuk menindas yg lemah.</span><br /></span></p> <p><span style=";font-family:georgia,palatino;font-size:12pt;"><span style="color: rgb(51, 255, 51);">"Jangan letakkan tanganmu pada tangan seorang manusia yang menginginkan agar tangannya berada di atas tanganmu, untuk memaksa kamu menerima syarat-syarat yang tidak kamu setujui. Jika kejadiannya seperti itu, hendaknya kamu segera menarik tanganmu. </span>Persoalannya adalah apakah kehormatan masih ada padamu atau tidak, apakah kamu dalam keadaan hina atau tidak. Imam Husein mengatakan kalimat di atas karena mereka berkata kepadanya: "Tunduklah kepada hukum putra pamanmu. Tunduklah pada hukum Yazid, supaya ia menetapkan kamu seperti yang ia kehendaki. Tunduklah pada hukum Ibnu Ziyad supaya ia menentukan kamu seperti yang ia kehendaki. Kami berjanji padamu bahwa kamu akan memperoleh perlakuan yang adil, karena putra pamanmu tidak pernah memperlakukan mu kecuali dengan kebaikan".<br /></span></p> <p><span style=";font-family:georgia,palatino;font-size:12pt;">Pada saat itulah Imam berkata: <span style="color: rgb(51, 255, 51);">"Tidak, demi Allah, aku tidak akan menyerahkan kepada kalian tanganku dengan kepasrahan seorang yang rendah; aku tidak akan memberikan pengakuan dengan pengakuan budak. Tidak mungkin tanganku bersalaman denganmu atau berjanji padamu. Tidak mungkin aku berjalan bersamamu dalam keadaan apa pun selama keadaan itu menunjukkan penghinaan seorang mukmin atau penghinaan perilaku mukmin. Aku tidak akan memberikan pengakuan dengan pengakuan budak."<br /></span>Imam Husein ingin mengajar semua orang dalam sabdanya seakan-akan ia berkata: Jika kamu ingin mengakui sesuatu atau menyatakan satu pernyataan hendaklah pengakuan itu keluar dari kebebasan kehendakmu, dari pusat keyakinanmu. Engkau hanya mengakui sesuatu yang engkau percayai, karena engkau yakin bahwa sesuatu itu adalah kebenaran, sehingga kamu mampu mengucapkan ‘ya' pada saat kamu mampu mengucapkan ‘tidak'.<br /></span></p> <p><span style="font-family: georgia, palatino; "><span class="Apple-style-span">"Apabila keadaannya tidak seperti yang engkau yakini, menurut arah yang tidak engkau setujui, atau untuk mengakui hanya karena orang lain berkata kepadamu, ‘Berusahalah untuk memberikan pengakuan" sambil memaksa kamu dengan ancaman, penindasan, atau paksaan; pada saat itu yang terjadi padamu adalah pengakuan seorang budak yang tidak memiliki kemampuan untuk berkehendak. Mengapa? Karena orang lainlah yang menghendaki atau tidak menghendakinya." (Fi Rihab Ahl al-Bayt, 338-339). </span><span style="font-size: 12pt; color: rgb(255, 0, 0); ">Dalam konteks KPU, BPS dan P4B</span><span class="Apple-style-span">, sebenarnya secara tidak langsung sedang disadarkan akan arti sebuah ucapan ya' pada saat rakyat Indonesia mampu mengucapkan</span><span class="Apple-style-span"> ‘tidak'.</span><span class="Apple-style-span"> Secara singkat, Imam Husein berpesan: </span><span style="font-size: 12pt; color: rgb(51, 255, 51); ">Taatilah seorang pemimpin atau penguasa selama kamu yakin bahwa ketaatanmu kepadanya didasarkan pada hati nuranimu, pada kebenaran yang kamu yakini. Bila ia memaksamu untuk melakukan sesuatu yang tidak kamu yakini sebagai kebenaran, wajib bagimu melakukan perlawanan.</span><span class="Apple-style-span"> Imam Husein juga menegaskan bahwa kamu juga wajib melawan penguasa -siapa saja dia: sejak suami atau atasan kamu sampai kepada orang yang memegang pemerintahan baik eksekutif, legislatif, atau judikatif- bila dia menentang sunnah Rasulullah saw.</span><br /></span></p> <p><span style=";font-family:georgia,palatino;font-size:12pt;">Masih dalam khutbahnya yang sama, Imam Husein memperinci karakteristik pemimpin yang menentang sunnah Rasulullah saw: Mereka menimbulkan kerusakan melecehkan hukum, mendahulukan kekayaan, menghalalkan apa yang diharamkan Allah dan mengharamkan apa yang dihalalkannya. Tugas seorang pemimpin ialah memperbaiki rakyatnya secara ruhaniah dan jasmaniah.<br /></span></p><p><span class="Apple-style-span" style="font-family: georgia, palatino; ">Konon, menurut Rousseau, pada zaman dahulu manusia terus menerus berkelahi karena masing-masing memperjuangkan kepentingannya. Akhirnya mereka memilih pemimpin untuk menyelesaikan pertikaian di antara mereka. Dibuatlah perjanjian sosial, le contrat social. Tetapi dalam perjalanan sejarah, seringkali pemimpin malah merusak rakyatnya secara ruhaniah dan jasmaniah.</span></p> <p><span style=";font-family:georgia,palatino;font-size:12pt;">Melalui internalisasi manusia menjadi produk kebudayaan, menurut P.L. Berger, The Sacred canopy. Elements of Sociological Theory of Religion, proses internalisasi Imam Husein , adalah penyerapan akan realitas dimana datuknya pernah mengatakan :<span class="Apple-style-span"><i>"Husein minni wa ana min Husein"</i></span> , bahwa darah daging, keyakinan, ajaran dan perjuangan Husain adalah implikasi serta implementasi dari datuknya Muhammad, tetapi kemudian transformasi struktur tadi menegaskan bahwa ajaran, keyakinan, risalah, serta nubuwwah datuknya Muhammad, hanya dapat diselamatkan dan ditegakkan oleh dan dengan pribadi serta perjuangan Imam Husain, jadi ini yang menarik dari filosofis "Ana min Husein" kesadaran Imam Husain ini yang menjadi pilar serta cerminan yang dipostulatkan pada cultur (budaya) bagi para penegak kebenaran, keadilan serta kesucian sepanjang masa dan zaman. Dalam artian <span style="color: rgb(51, 255, 51);">Islam <span style="color: rgb(255, 0, 0);">datang </span>dibawah oleh datuknya <span style="color: rgb(255, 0, 0);">Muhammad</span>, dan <span style="color: rgb(255, 0, 0);">dikekalkan serta diabadikan </span>oleh pengorbanan <span style="color: rgb(255, 0, 0);">Husein</span>.</span> Sehingga analisis perjuangan Imam adalah kehendak nafsu dan egoisme serta kecerobohan belaka dengan sendirinya dapat dipatahkan dan dimentahkan, oleh akal dan logika apapun.<br /></span></p> <p><span><span class="Apple-style-span"><b>3. Mengangkat Potensi Transendensi</b></span><br /></span></p> <p><span style=";font-family:georgia,palatino;font-size:12pt;">Dimensi transendensi manusia mengungkapkan diri dalam kebebasan, kreatifitas, hubungan antar pribadi, pengharapan dan pengalaman religius. Transendensi adalah "menjadi lebih" bukan dalam konteks kuantitatif, tetapi lebih dalam konteks kualitatif, suatu pendalaman, pemekaran, dan penghayatan hidup atau suatu humanisasi. Hal ini terindikasikan ketika Imam Husein mempersilahkan, para pengikutnya untuk meninggalkan beliau, seraya berkata : <span style="color: rgb(51, 255, 51);">"hari ini saat mereka tentara Yazid, sedang lelap dalam kantuknya, dan hari cukup gelap, dibawah saksi bintang gemintang dan rembulan, kuizinkan kalian untuk meninggalkan kami, tiada beban dan kewajiban yang menyebabkan kalian menanggung dosa, atas kami silakan...kalian meninggalkan kami, niscaya Allah dan Rasul senantiasa melindungi kepergian kalian ...!</span><br /></span></p> <p><span style=";font-family:georgia,palatino;font-size:12pt;">Dialog transendensi terjadi keluar dari bibir suci Imam Husein, namun apa yang didapati dari jawaban pengikutnya. <span style="color: rgb(51, 255, 51);">"Tidak,.....tidak,...dan tidak...! Kami senantiasa selalu bersamamu Imam, maka muka serta wajah yang bagaimana kami harus menghadapkan dihadapan baginda Rasulillah, sementara kami membiarkan engkau wahai Imam rela dibunuh oleh ratusan tentara Yazid, pemegang agama yang korup. </span><br /></span></p><p><span style=";font-family:georgia,palatino;font-size:12pt;"><br /></span></p><p><span style=";font-family:georgia,palatino;font-size:12pt;"><span style="color: rgb(255, 0, 0);">Transendensi versus doktrin Hitler </span>berhadapan diantara kita, bandingkan keimanan dan kepatuhan pengikut Imam Husein dengan doktrin perang salib yang dikobarkan oleh <span style="color: rgb(255, 0, 0);">Thariq ibn Ziyad</span>, dengan cara membakar sampan dan perahu kaum muslimin, kemudian membakar semangat mereka kaum muslimin dengan tidak ada pilihan mati ditelan ombak atau ikut berjuang melawan kaum kuffar. Sehingga perjuangan yang dipaksakan, apalagi dengan iming serta janji palsu, akan lahir seperti apa yang kita alami saat ini, di bumi Indonesia yang berpenduduk ratusan juta ummat mengalami krisis kepemimpinan yang memiliki komitmen terhadap apa yang mereka janjikan, serta miskin akan pemimpin yang layak dan patut diteladani. </span></p> <p><span style=";font-family:georgia,palatino;font-size:12pt;"><br />Bahrudin pemerhati pendidikan dan sosio keagamaan<br />Kepsek SMA Unggulan Dai Annur<br />Mantan kepsek SMP Islam Plus Azzahra<br />Dosen Madina Ilmu</span></p>Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-3864427549630996967.post-47378681779981447932010-12-21T22:59:00.001+07:002011-09-16T19:02:31.299+07:00Asyura, Manifestasi Tauhid dan Cinta<span style="font-family: georgia, palatino; "><span class="Apple-style-span" >Kebangkitan Imam Husein as pada hari Asyura </span><span style="font-size: 12pt; color: rgb(255, 0, 0); ">bukan sekedar peristiwa sejarah</span><span class="Apple-style-span" > tapi merupakan </span><span style="color: rgb(255, 0, 0); "><span class="Apple-style-span" ><b>budaya </b></span><b><span class="Apple-style-span" >revolusioner</span></b><span class="Apple-style-span" > yang lahir dari </span><b><span class="Apple-style-span" >jantung Islam</span></b></span><span class="Apple-style-span" > dan memegang peranan vital dalam mempertahankan dan mengabadikan ajaran Islam yang hakiki. Meski peristiwa tersebut telah terjadi lebih dari 14 abad yang lalu, namun Asyura memberikan banyak pelajaran berharga kepada manusia yang akan selalu menjadi pelita penerang bagi langkah perjuangan para penegak keadilan dan penentang kezaliman di sepanjang masa. </span></span> <p><span style="font-size: 12pt; font-family: georgia,palatino;">Pribadi Imam Husein as dengan segala keutamaan dan kesempurnaannya, bukan hanya sesosok insan tapi seorang <span class="Apple-style-span" >Manusia seagung sejarah</span>. Perjuangan heroik Imam Husein as di padang Karbala merupakan <span style="color: rgb(255, 0, 0);">kebangkitan revolusioner yang berakar dari ajaran al-Quran dan Sunnah Nabi saw</span>. Karbala menjadi sumber inspirasi dan model perjuangan pelbagai gerakan revolusi besar dunia. Imam Husein mengajarkan kepada sejarah bahwa ketakutan dan sikap menyerah terhadap ketidakadilan dan kezaliman, muncul lantaran menjauhnya manusia dari fitrahnya yang suci. </span></p> <p><span style="font-size: 12pt; font-family: georgia,palatino;">Pada hari Asyura, dalam suatu peperangan yang tidak seimbang melawan pasukan Yazid, Imam Husein bangkit menentang dan mengubah <span style="color: rgb(255, 0, 0);">Karbala menjadi ranah cinta dan pembebasan</span>. Para <span class="Apple-style-span" >pencipta sejarah di pentas Karbala</span> adalah lelaki dan perempuan yang lebih mengutamakan kesyahidan di jalan Allah swt ketimbang kehidupan yang hina dan tunduk pada kezaliman, sehingga teriakan kebebasan dan pembebasan pun akan selalu berkobar di sepanjang sejarah. </span></p> <p><span style="font-size: 12pt; font-family: georgia,palatino;">Asyura juga mengajarkan bagaimana <span style="color: rgb(255, 0, 0);">model cinta yang hakiki dan pengorbanan sejati</span>. Meminjam ungkapan Imam Khomeini,<br /><span style="color: rgb(51, 204, 0); font-style: italic;">"Pada hari Asyura, ketika detik-detik kesyahidan Imam Husein kian dekat, wajah beliau </span><span style="font-style: italic; " >semakin bersinar-sinar</span><span style="color: rgb(51, 204, 0); font-style: italic;">, hingga mampu mengobarkan semangat para pemuda dan sahabat yang mendampinginya untuk berlomba-lomba menuju medan perang meski mereka tahu bahwa tak seberapa lama lagi madu syahadah akan mereka teguk. Apa yang terbetik di hati mereka hanya satu, yaitu menjalankan kewajibannya sebagai seorang muslim demi tegaknya agama Allah walau dengan mengorbankan jiwa dan darah sekalipun"</span>. </span></p> <p><span style="font-size: 12pt; font-family: georgia,palatino;"><span class="Apple-style-span" >Tak banyak</span> sahabat yang menyertai perjuangan Imam Hussein as. Meski begitu, mereka yang bergabung dengan kafilah Asyura adalah <span style="color: rgb(255, 0, 0);">manusia-manusia pilihan</span> yang pemberani, arif, dan memiliki derajad keimanan dan ketakwaan yang tinggi. Seluruh kualitas kemanusiaan itu menjelma begitu indahnya di tengah kepungan kezaliman dan ketidakadilan yang merajalela di masa itu. Salah seorang sahabat Imam Husein as adalah <span style="color: rgb(255, 0, 0);">Hajjaj Ju'fi</span>. Di Sepanjang perjalanan Imam Husein menuju Karbala, ia bertindak sebagai muadzin. Ketika hari Asyura tiba, ia menemui Imam Husein as dan meminta ijin untuk maju ke medan pertempuran. </span></p> <p><span style="font-size: 12pt; font-family: georgia,palatino;">Selama di medan perang, ia bertempur begitu gigih dan berani. Hingga kemudian ketika kakinya terluka bersimbah darah, ia datang menghampiri Imam as dan berkata, <span style="color: rgb(255, 0, 0); font-style: italic;">"Jiwaku adalah tebusan bagimu wahai Sang Pemberi Hidayah Umat. Hari ini aku akan menemui datukmu Rasulullah saw. Hari ini aku akan bertemu dengan ayahmu Ali bin Abi Thalib as. Wahai Pemimpinku, apakah aku sudah bisa membuatmu rela?"</span> Dengan tatapan penuh kasih dan sedih, Imam Husein as menjawab, <span style="color: rgb(51, 255, 51); font-style: italic;">"Iya. Setelahmu, akupun akan menemui mereka"</span>. Segera selepas itu, Hajjaj pun kembali lagi ke medan perang dan dengan gagah ksatria ia bertempur melawan musuh hingga ia pun tumbang gugur syahid. </span></p> <p><span style="font-size: 12pt; font-family: georgia,palatino;"><span class="Apple-style-span" >Di sepanjang sejarah, senantiasa terdapat dua kekuatan utama yang selalu berhadap-hadapan</span>. Yaitu kekuatan <b>kebenaran </b>dan <b>kebatilan</b>. Para nabi dan awliya adalah sebagai representasi kekuatan haq merupakan kalangan penyeru tauhid dan penyembah Allah swt. Mereka berkeyakinan bahwa mengenal dan menyembah Allah swt merupakan satu-satunya jalan kebahagiaan dan kesempurnaan sejati bagi umat manusia. </span></p> <p><span style="font-size: 12pt; font-family: georgia,palatino;">Imam Husein as dan para sahabatnya di padang Karbala adalah representasi kekuatan kebenaran. Ruh tauhid dan ubudiyah menjelma dengan begitu indahnya pada hari Asyura. Menjelang pertempuran, Imam Husein as mengingatkan, "Apakah kalian tidak melihat bahwa kini ketaatan kepada Allah swt sudah menjadi perkara yang ditinggalkan. Kebenaran tidak lagi dilaksanakan, dan tidak pula berpaling dari kebatilan?"</span></p> <p><span style="font-size: 12pt; font-family: georgia,palatino;">Kebangkitan Imam Husein as merupakan <span class="Apple-style-span" ><b>misi revolusioner</b></span> yang semata-mata ditujukan untuk memperoleh keridhaan Allah swt. Imam Husein as menegaskan, <span style="font-style: italic; color: rgb(51, 255, 51);">"Kalian tahu, bahwa kaum ini (Yazid bin Muawiyah dan pasukannya) <span style="color: rgb(255, 0, 0);">muncul dengan perintah setan</span> dan berpaling dari perintah Allah swt. Mereka melancarkan kejahatan dan kerusakan di muka bumi dan melanggar larangan Allah swt. Mereka <span style="color: rgb(255, 0, 0);">rampas baitul mal</span> untuk kepentingan pribadinya. Apa yang halal mereka haramkan, dan apa yang haram mereka halalkan. Tak ada yang lebih pantas untuk melawan mereka ketimbang diriku"</span><span style="color: rgb(51, 255, 51);">.</span></span></p> <p><span style="font-size: 12pt; font-family: georgia,palatino;">Selama berdakwah membimbing dan mencerahkan umat, Imam Husein melaksanakannya secara bertahap dan <span style="color: rgb(255, 0, 0);">ketika cara-cara dialog dan islah tak lagi efektif</span>, beliau pun menghadapi dua pilihan dilematis: mempertahankan ajaran Islam atau nyawanya sendiri. Namun di mata beliau, mempertahankan Islam lebih utama ketimbang apa pun karena itu beliau lebih memilih pilihan tersebut dengan cara bangkit menentang kezaliman dan kesyirikan. Seraya menukil hadis Rasulullah saw, Imam Husein as berkata, <span style="color: rgb(51, 255, 51); font-style: italic;">"Barang siapa yang melihat adanya seorang penguasa zalim yang menentang hukum-hukum Allah, bertindak dosa di tengah-tengah umat dan memusuhi hamba-hamba Allah, namun ia </span><span style="font-style: italic; " ><b>tidak</b> menentang dan mencegahnya</span><span style="color: rgb(51, 255, 51); font-style: italic;"> dengan ucapan atau tindakan, maka Allah swt layak untuk memasukkan orang semacam itu ke dalam golongan orang-orang yang berbuat zalim".</span></span></p> <p><span style="font-size: 12pt; font-family: georgia,palatino;">Asyura adalah madrasah yang mengajarkan kesetiaan dan komitmen terhadap janji. Pada malam Asyura, Imam Husein as meminta sahabat-sahabatnya untuk meninggalkan beliau jika ingin bertahan hidup dan menyelamatkan diri. Namun seluruh sahabat Imam Husein dengan serentak memutuskan untuk tetap berjuang bersama beliau hingga titik darah penghabisan. Mereka berkata, <span style="font-style: italic; color: rgb(255, 0, 0);">"Kalaupun harus terbunuh ratusan kali hingga tercabik-cabik dan jasad kami dibakar kemudian dihidupkan lagi kami tetap bersama engkau. Sebab engkau adalah putra Rasulullah, pemimpin, dan imam kaum muslimin. Kami senantiasa menyertai dan siap mengorbankan jiwa"</span>.</span></p> <p><span style="font-family: georgia, palatino; "><span class="Apple-style-span" >Imam Husein as menyeru umatnya untuk membantu agama Allah swt. Pada hari Asyura, setiap kali salah seorang sahabatnya meminta ijin untuk maju ke medan pertempuran, beliau membacakan</span><span style="color: rgb(51, 102, 255); "><span class="Apple-style-span" > s</span><b><span class="Apple-style-span" >al-Ahzab ayat 23</span></b></span><span class="Apple-style-span" > yang artinya: </span><span style="font-size: 12pt; color: rgb(51, 102, 255); "><i>"Di antara orang-orang mukmin itu ada orang-orang yang menepati apa yang telah mereka janjikan kepada Allah; maka di antara mereka ada yang gugur. Dan di antara mereka ada (pula) yang menunggu-nunggu dan mereka tidak merubah (janjinya)".</i></span></span></p> <p><span style="font-family: georgia, palatino; "><span class="Apple-style-span" >Perbudakan dan penawanan manusia merupakan hal yang bisa menistakan harga diri seorang manusia. Penistaan sungguh dikutuk oleh Allah swt dan Rasulnya. Rasulullah saw bersabda: </span><span style="font-size: 12pt; color: rgb(51, 255, 51); ">"Barang siapa yang rela menerima penghinaan terhadap dirinya niscaya ia bukan dari golongan kami"</span><span class="Apple-style-span" >. Sebab Allah swt senantiasa menghendaki kebebasan bagi hamba-hambanya dan mengecam ketundukan kepada penguasa yang zalim. Imam Husein as berkata: </span><span class="Apple-style-span" ><i><span class="Apple-style-span" >"Ketahuilah bahwa Ibnu Ziyad telah memberiku dua pilihan. </span><span class="Apple-style-span" ><b>Kehinaan</b> </span><span class="Apple-style-span" >atau </span><b><span class="Apple-style-span" >pembantaian.</span></b><span class="Apple-style-span" > Kami tidak akan pernah memilih kehinaan. Sebab Allah, kaum mukiminin dan semua orang bijak tidak akan merelakanku memilih kehinaan. Mereka tidak akan menerima alasanku mengikuti orang-orang durjana itu".</span></i></span></span></p> <p><span style="font-size: 12pt; font-family: georgia,palatino;">Kebangkitan Imam Husein as bergerak dengan rasionalitas dan kesadaran untuk melindungi kemuliaan manusia. Revolusi abadi ini sarat akan nilai-nilai moral dan kemanusiaan yang abadi. Dengan menelisik ke dalam batin peristiwa Karbala dan merenungi kembali keindahan moral yang tercipta dalam peristiwa heroik yang agung itu, niscaya semua makhluk akan mengagumi kebesaran dan kepahlawanan Imam Husein as serta kesetiaan sahabat-sahabatnya. <span class="Apple-style-span" >Sejarawan AS, Washington Irving </span>menuturkan, <i>"Di bawah terik matahari yang membakar di padang tandus, di atas pasir sahara Irak yang membara, JIWA Husein abadi tak bisa dimusnahkan. Wahai Pahlawan, wahai Teladan luhur Keberanian, Engkau Ksatriaku wahai Husein!"</i></span></p> <p><span><span class="Apple-style-span" style="font-family: georgia, palatino; ">Setiap misi dan pesan yang sejalan dengan akal dan fitrah manusia niscaya tak akan lekang oleh zaman dan selalu abadi. Hakikat dan keindahan pesan tersebut akan senantiasa terpatri dalam jiwa manusia. Kebangkitan Imam Husein adalah </span><span class="Apple-style-span" ><span class="Apple-style-span" >REVOLUSI ILAHI</span> </span><span class="Apple-style-span" style="font-family: georgia, palatino; ">yang bersumberkan pada kecintaan terhadap Allah swt. Tentu saja, revolusi agung semacam itu tidak akan pernah terhapus dalam lembaran sejarah dan akan senantiasa hidup mengobarkan semangat setiap generasi untuk bangkit menegakkan keadilan dan menentang kezaliman. Imam Husein as berkata, </span><span style="font-family: georgia, palatino; font-size: 12pt; color: rgb(51, 255, 51); font-style: italic; ">"</span><span style="font-family: georgia, palatino; font-size: 12pt; font-style: italic; " >Penyabar </span><span style="font-family: georgia, palatino; font-size: 12pt; color: rgb(51, 255, 51); font-style: italic; ">adalah orang yang </span><span style="font-family: georgia, palatino; font-size: 12pt; font-style: italic; " >mengabaikan kepentingan duniawi</span><span style="font-family: georgia, palatino; font-size: 12pt; color: rgb(51, 255, 51); font-style: italic; ">, dan tabah dalam menghadapi pelbagai bala cobaan"</span><span class="Apple-style-span" style="font-family: georgia, palatino; ">. </span></span></p>Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-3864427549630996967.post-23463666451872522732010-12-20T01:13:00.002+07:002010-12-20T09:50:21.515+07:00Husain dan Yesus (Serial Artikel Asyura 3)<strong style="color: rgb(255, 0, 0);"><em>Wahai para pembunuh Husain</em></strong><p style="color: rgb(255, 0, 0);"><strong><em>Ketahuilah, kalian akan dapatkan azab dan siksa</em></strong></p><p style="color: rgb(255, 0, 0);"><strong><em>Kalian telah dilaknat melalui lisan putra Daud</em></strong></p><p style="color: rgb(255, 0, 0);"><strong><em>dan Musa serta pembawa Injil.</em></strong></p><p style="color: rgb(255, 0, 0);"><strong><em> </em></strong></p><p style="color: rgb(255, 0, 0);"><strong> </strong></p><p><strong>Yesus Kristus telah melaknat para pembunuh al-Husain as dan memerintahkan Bani Israil agar melaknat mereka. Ia berkata,</strong></p><p><strong><span style="color: rgb(255, 0, 0);">“Barangsiapa yang hidup pada zamannya, hendaklah ia ikut berperang bersamanya. Maka, ia akan menjadi seperti orang yang mati syahid bersama pada nabi yang terus maju pantang mundur. Seakan-akan aku melihat tempatnya. Setiap nabi pasti mengunjunginya".</span><br /></strong></p><p><strong>Ia berkata,<br /></strong></p><p><strong><span style="color: rgb(255, 0, 0);">"Engkau adalah tempat yang memiliki banyak kebaikan. Padamu akan dikuburkan bulan yang cemerlang."</span>[<em>Kâmil al-Ziyârat</em>, Ibn Quluwaih, hal. 67].</strong></p><p><strong> </strong></p><p><strong> </strong></p><p><strong>Kutipan ini mengandung tiga butir penting:<br /></strong></p><p><strong>1] Laknat Kristus terhadap para pembunuh al-Husain as dan perintahnya kepada Bani Israil agar melaknat mereka;<br /></strong></p><p><strong>2] Dorongan untuk berperang bersamanya dengan menjelaskan bahwa kesyahidan dalam perang ini adalah seperti berperang bersama para nabi;<br /></strong></p><p><strong>3] Penegasan tentang ziarah para nabi ke tanah Karbala dengan penegasan yang sempurna bahwa “setiap nabi” pasti menziarahinya.</strong></p><p><strong> </strong></p><p><strong> </strong></p><p><strong>Beberapa sumber sejarah [di antaranya lihat <em>Ikmâl al-Dîn</em> karya al-Shaduq, hal 295.] menyebutkan bahwa Yesus putra Maria as pernah melewati tanah Karbala. Ia berdiri di tempat tragedi itu, mengutuk para pembunuh al-Husain as, dan orang-orang yang telah mengalirkan darahnya yang suci di atas tanah tersebut.</strong></p><p><strong> </strong></p><p><strong> </strong></p><p><strong>Ketika Amirul Mukminin Ali bin Abi Thalib as melewati serta menyinggahi Karbala dalam perjalanannya ke Shiffin, ia menunjuk ke suatu tempat dan berkata,<br /></strong></p><p style="color: rgb(255, 0, 0);"><strong>“Di sinilah tempat pemberhentian mereka dan tempat penambatan kendaraan mereka.”<br /></strong></p><p><strong>Ia menunjuk ke tempat lain dan berkata,<br /></strong></p><p><strong><span style="color: rgb(255, 0, 0);">“Di sinilah tempat darah mereka tertumpah; sungguh beban bagi keluarga Muhammad yang singgah di sini.”</span> [<em>Rijâl al-Kasyi</em>, hal. 13]</strong></p><p><strong> </strong></p><p><strong> </strong></p><p><strong>Kemudian, ia berkata lagi,<br /></strong></p><p style="color: rgb(255, 0, 0);"><strong>“Beruntunglah engkau, wahai tanah! Padamu, orang-orang yang akan masuk surga tanpa dihisab akan berkumpul.”<br /></strong></p><p><strong>Ia menangis, dan orang-orang yang ikut bersamanya ikut menangis pula. Lalu ia memberitahukan kepada mereka bahwa putranya, al-Husain, akan gugur di sini, yaitu ia beserta keluarganya dan sahabat-sahabatnya.</strong></p><p><strong> </strong></p><p><strong> </strong></p><p><strong>Menurut kriteria-kriteria kemanusiaan konvensional, setiap individu yang memiliki sifat tertentu pasti tersentuh ketika mengunjungi tempat-tempat yang biasa dikunjunginya; atau ketika berkumpul bersama para pengunjung lainnnya; atau ketika menantikan orang seperti dia datang ke sana. Sementara itu, menurut kriteria-kriteria kemuliaan Ilahi, amanat-amanat kenabian serta kesyahidan sering diucapkan oleh para nabi dan berputar di antara lisan para imam. Maka, mereka membuka jalan untuk kepentingan tersebut dan membiasakan diri untuk menerima hal yang serupa dengan apa yang mereka nantikan, yang menyempurnakan apa yang telah mereka rintis dalam kesempatan yang telah dipersiapkan oleh Allah bagi mereka.</strong></p><p><strong> </strong></p><p><strong> </strong></p><p><strong>Seorang nabi seperti Yesus as dan seorang syahid seperti putra Maria as pasti mengetahui perkara <span style="color: rgb(255, 0, 0);">Sang Syahid</span> yang akan datang sepeninggalnya untuk menyempurnakan apa yang telah dirintisnya, yaitu penegakkan kebenaran, pembelaan bagi kaum teraniaya, dan pembebasan manusia dari perbudakan.</strong></p><p><strong> </strong></p><p><strong> </strong></p><p><strong>Lembaran yang dibaca Yesus as tentang kedatangan al-Husain as juga dibaca oleh Yohanes Pembaptis ketika menantikan kedatangan Kristus as. Diilhamkan kepada keduanya perkataan yang jelas dan nubuat yang nyata. Yesus as berkata, <span style="color: rgb(255, 0, 0);">“…yang datang kemudian daripadaku. Membuka kasutnya pun aku tidak layak.”</span> [Yohanes 1:27-28]</strong></p><p><strong> </strong></p><p><strong>Dalam ayat al-Quran yang mulia disebutkan, <em style="color: rgb(255, 0, 0);">Ketika Kami mengambil perjanjian dari para nabi dan juga darimu, dari Nuh, Ibrahim, Musa, Isa, dan mengambil dari mereka perjanjian yang kokoh</em><span style="color: rgb(255, 0, 0);">.</span></strong></p><p><strong> </strong></p><p><strong>Ini menunjukkan bahwa perjanjian para nabi dan syuhada diambil dari mereka sebelum mereka ada, dan bahwa tidak ada tempat menghindar dari kejelasan perjanjian ini sebagaimana yang dikehendaki oleh Allah Swt.</strong></p><p><strong> </strong></p><p><strong> </strong></p><p><strong>Dalam Injil Yohanes, Kristus mengabarkan kepada murid-muridnya tentang akan diutusnya <em>mu’ayyid</em> (penghibur) bagi kesyahidannya, yang menyempurnakan pengibaran panji kebenaran Ilahi sepeninggalnya di atas dosa, kebaikan, dan penghakiman. Maka Yesus as berkata:</strong></p><p><strong><span style="color: rgb(255, 0, 0);">Tetapi sekarang aku pergi kepada Dia yang telah mengutusku, dan tiada seorang pun di antara kamu yang bertanya kepadaku, “Ke mana engkau pergi?” Tetapi karena aku mengatakan hal itu kepadamu, sebab itu hatimu berduka cita. Namun benar yang kukatakan ini kepadamu, “Adalah lebih berguna bagi kamu, jika aku pergi. Sebab jikalau aku tidak pergi, penghibur (</span><em style="color: rgb(255, 0, 0);">mu’ayyid</em><span style="color: rgb(255, 0, 0);">) itu tidak akan datang kepadamu. Tetapi jikalau aku pergi, aku akan mengutus dia kepadamu.” Dan kalaupun dia datang, dia akan menginsafkan dunia akan dosa, kebenaran, dan penghakiman.</span>[Yohanes 16:5-8]</strong></p><p><strong> </strong></p><p><strong> </strong></p><p><strong>Sebagian <em>Lahutiyyûn </em>(mistikus Kristen—<em>peny.</em>) menafsirkan <em>mu’ayyid</em> dengan “Roh Kudus”. Akan tetapi, makna-makna yang dirujuk dengan kata “Roh Kudus” yang disebutkan dalam empat Injil (Matius, Markus, Lukas, dan Yohanes) berbeda dengan makna kata <em>mu’ayyid</em>. Sebab, sekiranya kita membuka lembaran-lembaran Injil dan mencermati nasihat-nasihat serta tamsil-tamsil Kristus, maka hal itu akan menjelaskan kepada kita bahwa Kristus mengucapkan kata <em>mu’ayyid</em> hanya sebelum pengembaraannya, dan karena dalam semua nasihatnya, ia menyebut Roh Kudus dengan “Roh Kudus”, tidak dengan nama lain yang memungkinkan penakwilan dan penafsiran <em>mu’ayyid</em> sebagai “Roh Kudus”.</strong></p><p><strong> </strong></p><p><strong> </strong></p><p><strong>Dalam Injil Yohanes disebutkan bahwa Kristus as bercakap-cakap dengan seorang perempuan Samaria. Ia berkata:</strong></p><p><strong><span style="color: rgb(255, 0, 0);">Tetapi saatnya akan datang dan sudah tiba sekarang, bahwa penyembah-penyembah benar akan menyembah Bapa dalam roh dan kebenaran…Allah itu Roh dan barangsiapa menyembah Dia, harus menyembahnya dalam Roh dan kebenaran.</span>[Yohanes 4:21-24]</strong></p><p><strong> </strong></p><p><strong> </strong></p><p><strong>Di sini ada isyarat yang jelas bahwa Roh adalah kebenaran (<em>al-Haqq</em>). Ketika Kristus menyingkap rahasia Roh Nikodimus, ia berkata:</strong></p><p><strong><span style="color: rgb(255, 0, 0);">Apa yang dilahirkan dari daging adalah daging, Dan apa yang dilahirkan dari Roh adalah roh.</span> [Yohanes 3:6]</strong></p><p><strong> </strong></p><p><strong>Dalam Injil Lukas, ada penjelasan yang lebih baik tentang makna “Roh Kudus”, yaitu ketika Kristus berkata kepada murid-muridnya:</strong></p><p><strong><span style="color: rgb(255, 0, 0);">Apabila orang menghadapkan kamu ke majelis-majelis atau kepada pemerintah-pemerintah dan penguasa-penguasa, janganlah kamu khawatir bagaimana dan apa yang harus kamu katakan untuk membela dirimu. Sebab pada saat itu juga Roh Kudus akan mengajar kamu apa yang harus kamu katakan.</span> [Lukas 12:11-12]</strong></p><p><strong> </strong></p><p><strong> </strong></p><p><strong>Dalam frase: “Roh Kudus akan mengajar kamu”, terdapat isyarat bahwa Roh Kudus adalah sesuatu yang bersifat <em>khayûlî</em> yang tidak bisa diraba dan dilihat. Ketika ia hadir, maka ia hadir sebagai ilham dan inspirasi, bukan fisik materi.</strong></p><p><strong> </strong></p><p><strong>Inilah yang dikuatkan dengan ucapan Kristus kepada murid-muridnya di Nazaret: <span style="color: rgb(255, 0, 0);">“Roh Tuhan ada padaku, oleh sebab Ia telah mengurapi aku.”</span></strong></p><p><strong> </strong></p><p><strong> </strong></p><p><strong>Kristus bisa saja mengganti setiap apa yang diucapkannya tentang Roh Kudus dengan kata <em>mu’ayyid</em>, sehingga ia berkata, “<em>Mu’ayyid </em>akan mengajar kamu”, untuk menggantikan mengganti kata “Roh Kudus”.</strong></p><p><strong> </strong></p><p><strong> </strong></p><p><strong>Dalam semua nasihatnya, Kristus berbicara tentang Roh Kudus dengan kata “yang paling kuat” dan “yang paling tinggi”. Ia menempatkan dirinya pada tempat “yang paling hina” dan “pelaksana”. Maka Roh Bapa datang kepadanya, sedangkan Roh Kudus memberi pengajaran kepada murid-muridnya.</strong></p><p><strong> </strong></p><p><strong>Namun ucapannya, <span style="color: rgb(255, 0, 0);">“Sebab jikalau aku tidak pergi, penghibur (</span><em style="color: rgb(255, 0, 0);">mu’ayyid</em><span style="color: rgb(255, 0, 0);">) itu tidak akan datang kepadamu,”</span> ditafsirkan sebagai satu hal yang berada di bawah kekuasaan Kristus yang bisa didatangkan kapan saja. Hal ini berbeda dengan makna-makna yang dijelaskan sebelumnya, yang di dalamnya ia berbicara tentang Roh Kudus dan menyebutnya sebagai Bapa Surganya (Tuhan Bapa) yang diilhamkan dan diajarkan kepada murid-muridnya, tanpa ada kekuasaan atasnya. Kekuasaan Roh adalah yang tertinggi di atasnya. Sementara itu, di atasnya tidak ada sesuatu apa pun, kecuali ketundukan kepadanya.</strong></p><p><strong> </strong></p><p><strong> </strong></p><p><strong>Perbedaan itu jelas dan nyata di antara frase: <span style="color: rgb(255, 0, 0);">“Roh Kudus memberi pengajaran kepada kamu” </span> dan <span style="color: rgb(255, 0, 0);">“jikalau aku tidak pergi, penghibur (</span><em style="color: rgb(255, 0, 0);">mu’ayyid</em><span style="color: rgb(255, 0, 0);">) itu tidak akan datang kepadamu.”</span> Roh Kudus, pada frase pertama, adalah tiupan <em>khayûlî</em> yang berhubungan dengan pemikiran dan batin, dan Kristus tidak memiliki kekuasaan atasnya. Bahkan, ia tunduk kepadanya. Sementara itu, <em>mu’ayyid</em> pada frase kedua adalah esensi materi yang memiliki beberapa dimensinya, dan Yesus memiliki kekuasaan untuk mendatangkannya kepada manusia.</strong></p><p><strong> </strong></p><p><strong> </strong></p><p><strong>Untuk menguatkan makna ini, ditegaskan makna bahwa Roh Kudus adalah tiupan <em>khayûlî</em>, tidak seperti penafsiran bahwa <em>mu’ayyid</em> adalah apa yang disebutkan dalam nyanyian Zakaria: <span style="color: rgb(255, 0, 0);">“Dan Zakaria, ayahnya, penuh dengan Roh Kudus, lalu bernubuat, katanya, ‘Terpujilah Tuhan…’” </span>(dan seterusnya). [Lukas 1:67]</strong></p><p><strong> </strong></p><p><strong> </strong></p><p><strong>Juga, ketika Maria putri Imran, yang dilamar oleh Yusuf sebelum mereka tinggal bersama, didapati telah hamil dari Roh Kudus, yaitu tiupan dari Allah, dan dengan perintah dari sisi-Nya.</strong></p><p><strong>Dalam al-Quran disebutkan, <em style="color: rgb(51, 255, 51);">Jika mereka bertanya kepadamu tentang ruh, katakanlah bahwa ruh adalah urusan Tuhanku </em><span style="color: rgb(51, 255, 51);">[QS. Al-Isra: 85] dan </span><em style="color: rgb(51, 255, 51);">Kami memberi penjelasan kepada Isa putra Maryam dan mengokohkannya dengan ruh kudus</em><span style="color: rgb(51, 255, 51);">.</span>[QS. Al-Baqarah 87]</strong></p><p><strong> </strong></p><p><strong> </strong></p><p><strong>Dalam Injil Matius ada kalimat, <span style="color: rgb(255, 0, 0);">“Dialah yang membaptis dalam Roh Kudus.”</span></strong></p><p><strong>Dalam Injil Lukas ada kalimat, <span style="color: rgb(255, 0, 0);">“Sesungguhnya Bapak Surga (Tuhan Bapa) akan memberi orang yang memintanya dengan nama Roh Kudus.”</span></strong></p><p style="color: rgb(255, 0, 0);"><strong> </strong></p><p><strong>Dalam Injil sendiri dikatakan, <span style="color: rgb(255, 0, 0);">“Sesungguhnya Roh Kudus akan berkata dengan bahasa kamu tentang ketidakadilan.”</span></strong></p><p style="color: rgb(255, 0, 0);"><strong> </strong></p><p><strong>Dalam Injil Yohanes dikatakan, <span style="color: rgb(255, 0, 0);">“Sesungguhnya Roh Kudus akan membimbing kamu kepada kebenaran;” “Roh Kudus akan menundukkan alam;” dan “Ambillah Roh Kudus oleh kamu.”</span></strong></p><p><strong> </strong></p><p><strong> </strong></p><p><strong>Kata <em>mu’ayyid</em> tidak disebutkan kecuali pada akhir dari keempat Injil. Dalam sebagian kandungannya, kata itu ditafsirkan dengan “Roh Kudus”, yang tidak memberikan celah bagi keraguan bahwa penafsiran itu lemah dan tidak mencapai sasaran yang dimaksud oleh ucapan Kristus as. Jika kita mencermati frase tersebut, maka “Roh Kudus” disebutkan dalam banyak tempat dari keempat Iinjil dalam makna yang bertentangan dengan sifat <em>mu’ayyid</em> berkaitan dengan tingkatan dan aspek kemampuan keduanya.</strong></p><p><strong> </strong></p><p><strong> </strong></p><p><strong>Jika kita mengaitkan kata <em>mu’ayyid</em> dengan klausa “aku datangkan kepada kamu” dan “dan kalaupun dia datang, dia akan menginsafkan dunia akan dosa, kebenaran, dan penghakiman,” maka akan menjadi jelaslah bagi kita bahwa <em>mu’ayyid</em> adalah seorang manusia dan esensi materi yang dikuatkan oleh Yesus as dan diberi bendera kebenaran yang deminya ia mati syahid.</strong></p><p><strong> </strong></p><p><strong> </strong></p><p><strong>Setelah Kristus as, datanglah Muhammad saw sebagai penutup para nabi. Setelah risalah Islam, tidak akan ada lagi rasul dan pemberi petunjuk kepada manusia.</strong></p><p><strong><strong> </strong></strong></p><p><span style="font-size:130%;"><strong><strong>Apakah Kristus as Mengabarkan Kedatangan al-Husain as?</strong></strong></span></p><p><strong>Dari penafsiran sebelumnya, kita tahu bahwa <em>mu’ayyid</em> adalah esensi materi yang menguatkan kesyahidan Yesus as. Penguatan kesyahidan hanya bisa terjadi dengan kesyahidan lain yang serupa, yang penderitaan dan bentuknya berpangkal pada kekerasan jiwa orang-orang pada zaman yang dialaminya. Sekiranya kita merenungkan, maka kita akan melihat bahwa tidak ada kesyahidan besar yang terjadi setelah kesyahidan Yesus as selain kesyahidan putra kesayangan Nabi Muhammad, keturunan kenabian, dan orang yang diberi makan melalui ibu jari beliau. Itulah kesyahidan yang disebutkan melalui lisan Syahid Kristus, dan yang membawa Kristus ke tempat kesyahidannya di Karbala beberapa abad sebelum kita.</strong></p><p><strong> </strong></p><p><strong>Seakan-akan, ketika menerawang kejadian-kejadian mengerikan yang akan dialami oleh al-Husain as di tanah yang dikunjunginya itu, Yesus as sangat emosional dan mengutuk orang-orang yang membunuhnya dan memerintahkan Bani Israil agar mengutuk mereka. Ia juga menganjurkan kepada orang-orang yang mengalami hidup pada zaman al-Husain agar ikut berperang bersamanya.</strong></p><p><strong>Apa nilai kriteria kesyahidan al-Husain as dalam perjalanan postulat-postulat ketuhanan dan keseimbangan-keseimbangan kemanusiaan?</strong></p><p><strong> </strong></p><p><strong>Sebagai sebuah kesyahidan, keagungan dan kepentingan hasilnya memasuki batas-batas kenabian dan kesyahidannya mencapai batas-batas kekudusan serta keabadian yang ada dalam kenabian, sehingga al-Husain menjadi personifikasi kenabian. Ya, al-Husain as menjadi serupa dengan para rasul.</strong></p><p><strong>Tidak ada yang aneh dalam hal ini selama tidak keluar dari apa yang telah diwasiatkan Yesus as kepada Bani Israil dan yang dianjurkannya kepada mereka agar berperang bersama al-Husain, dengan menjelaskan bahwa kesyahidan bersamanya adalah <span style="color: rgb(255, 0, 0);">“seperti kesyahidan bersama para nabi”.</span></strong></p><p><strong>Tidak juga ada yang aneh dalam keserupaan al-Husain dengan para rasul selama tidak keluar dari apa yang dinyatakan oleh Nabi Muhammad dengan sabdanya, <span style="color: rgb(51, 255, 51);">“Husain dariku dan aku dari Husain.”</span> Nabi saw mengawali pernyataannya dengan mengarahkan perhatian kepada keberadaan al-Husain sebagai bagian darinya sebelum menyatakan bahwa beliau adalah bagian dari al-Husain.</strong></p><p><strong> </strong></p><p><strong> </strong></p><p><strong>Untuk mengetahui lebih jelas mengenai penyebutan <em>mu’ayyid </em>yang dijanjikan oleh Kristus as dengan mendatangkannya untuk menjadi syahid bagi kebenaran, hendaklah kita memperhatikan bahwa ia menyebutnya sebagai <em>mu’ayyid</em>, bukan <em>mu’ayyad</em>.</strong></p><p><strong> </strong></p><p><strong> </strong></p><p><strong>Menurut kamus bahasa, <em>mu’ayyid</em> adalah ‘orang yang meneguhkan, menguatkan, dan membantu orang lain’. Misalnya adalah kalimat, <em>Ayyada fulânun fulânan</em>, artinya ia berdiri di pihaknya dan mendukung pendapat serta sikapnya di hadapan orang lain.</strong></p><p><strong> </strong></p><p><strong> </strong></p><p><strong>Sementara itu, <em>mu’ayyad</em> artinya orang yang didukung pendapat dan sikapnya. Dalam hal ini, ia sebagai <em>ism</em> <em>maf‘ûl bih </em>(yang dikenai pekerjaan), sedangkan <em>mu’ayyid</em> sebagai <em>ism fâ‘il </em>(yang melakukan pekerjaan).</strong></p><p><strong> </strong></p><p><strong>Sekiranya Yesus as menyebut <em>mu’ayyad</em>, maka dialah yang menjadi <em>mu’ayyid</em>-nya dalam posisi <em>fâ‘il</em>, dan orang yang akan didatangkannya adalah <em>maf‘ûl bih</em>.</strong></p><p><strong> </strong></p><p><strong> </strong></p><p><strong>Dalam Injil yang ditulis dalam bahasa Yunani, disebutkan kata <em>bârâkiltus</em>, artinya <em>mu‘azzî</em> dan <em>mu’ayyid</em> (orang yang menguatkan). <em>Mu‘azzî</em> dalam bahasa Arab sama artinya dengan <em>mu’ayyid</em>.</strong></p><p><strong> </strong></p><p><strong>Jadi, menafsirkan <em>mu’ayyid</em> menjadi “Roh Kudus” tidaklah tepat karena berada dalam kekuasaan Kristus as untuk mendatangkannya agar menjadi syahid baginya, yaitu pengertian yang bertolak belakang dengan penafsiran tersebut. Selain itu, justru Roh Kudus-lah yang menguasai Kristus. Inilah yang ditegaskan oleh Kristus as kepada murid-muridnya dalam jamuan terakhir. Ketika itu, ia berkata:</strong></p><p><strong> </strong></p><p><strong><span style="color: rgb(51, 255, 51);">Kebenaranlah adalah kebenaran yang aku katakan kepada kamu: Sesungguhnya seorang hamba tidaklah lebih tinggi daripada tuannya. Dan seorang utusan tidaklah lebih tinggi daripada dia yang mengutusnya. </span>[Yohanes 13:16]</strong></p><p><strong> </strong></p><p><strong>Karena yang mengutusnya adalah Allah, maka dia berbicara dengan kalam Allah.</strong></p><p><strong> </strong></p><p><strong>Orang-orang pilihan Allah telah diistimewakan dengan pelaksanaan secara jujur dan mutlak apa yang Allah tampakkan kepada mereka dan yang Dia perintahkan kepada merkea. Mereka pun melaksanakan tugas mereka menurut ilham dari Roh Kudus. Dalam berbuat, mereka bukan alat yang tuli tanpa tanggung jawab, dan tidak bersikap kepadanya dengan sikap yang netral.</strong></p><p><strong> </strong></p><p><strong> </strong></p><p><strong>Mereka adalah pribadi-pribadi merdeka yang dipilih oleh Allah untuk menerima wahyu Ilahi dan menyampaikannya kepada generasi-generasi berikutnya. Dalam berpikir, berbicara, dan berbuat, mereka berbuat dengan gerakan dari Roh Kudus dan dengan pertolongan-Nya. Sebab, Dia menerangi akal mereka dan menguatkan kehendak mereka untuk menggunakan kemampuan-kemampuan pikiran mereka agar dapat mengungkapkan wahyu Ilahi, serta mengokohkan langkah mereka ketika tiba batas waktu perjalanan yang telah diilhamkan.</strong></p><p><strong> </strong></p><p><strong> </strong></p><p><strong>Al-Husain as adalah cucu Nabi Muhammad, penghulu pemuda penghuni surga, bapak syuhada sepanjang umur manusia. Ia adalah salah satu dari mereka yang diberi keistimewaan oleh Allah Swt dengan ilham internal untuk memperbaiki urusan agama dan memandu manusia yang tersesat dari jalan keselamatan mereka. Dia maju dengan tegar ke tempat dan arena kesyahidannya.</strong></p><p><strong> </strong></p><p><strong>Dari tuntutan kelebihan-kelebihan yang dikhususkan oleh Allah Swt kepada orang-orang pilihan-Nya, kita menemukan bahwa <em>mu’ayyid</em> yang diucapkan Kristus as adalah nama yang digunakan untuk menunjukkan esensi manusia pilihan.</strong></p><p><strong> </strong></p><p><strong>Susunan dan tingkatannya secara universal berbeda dari karakteristik Roh Kudus yang digunakan untuk menunjukkan Zat Allah Yang Mahatinggi. Sebab, tidak mungkin dan tidak masuk akal bila Kristus mengatakannya dengan maksud bahwa dialah yang akan mengutus rasul dari sisinya kepada Tuhannya Yang Mahatinggi.</strong></p><p><strong> </strong></p><p><strong> </strong></p><p><strong>Demikian pula, tidak logis bila yang dimaksud oleh Kristus as adalah mengutus rasul lain seperti dia. Namun, pengertian yang paling dekat pada penafsiran yang logis adalah kuasa Kristus as untuk mengutus orang yang tingkatannya berada di bawah dia sebagai seorang nabi.</strong></p><p><strong> </strong></p><p><strong> </strong></p><p><strong>Dua frase: “yang kuutus” dan “yang mengutusku”, keduanya dirangkaikan dengan kata “<em>mu’ayyid”</em>. Selanjutnya, frase itu dirangkaikan dengan dua frase: “dia yang bersaksi untukku” dan “dia membimbing kamu kepada kebenaran seluruhnya”, yang mendefinisikan dengan jelas dan menentukan tugas utama dan satu-satunya dari <em>mu’ayyid</em> tersebut.</strong></p><p><strong> </strong></p><p><strong>Hal itu diabstraksikan dalam penguatan terhadap kesyahidan Yesus as dan bimbingan kepada kebenaran yang dikabarkannya. Penguatan ini hanya bisa terjadi dari inti tujuan yang dimaksud. Dengan demikian, kesyahidan itu tidak dikuatkan kecuali dengan kesyahidan yang serupa, dan kepahlawanan tidak dikuatkan kecuali dengan kepahlawanan juga. Atas dasar kriteria ini, hal-hal yang memiliki karakteristik-karakteristik yang sama adalah identik.</strong></p><p><strong> </strong></p><p><strong> </strong></p><p><strong>Jika kita membandingkan semua pernyataan di atas dengan pernyataan al-Husain as:<span style="color: rgb(255, 0, 0);"> “Barangsiapa yang menerimaku dengan menerima kebenaran, maka Allah lebih berhak atas kebenaran itu</span><em><span style="color: rgb(255, 0, 0);">,”</span> </em>maka pertanyaan yang logis, yang didukung oleh kepuasan aksiomatis, masuk ke dalam pemahaman-pemahaman yang logis. Agar bisa keluar darinya secara lebih transparan dan lebih jelas, hendaklah dikemukakan pertanyaan ini: Apakah yang dimaksud oleh Yesus as dengan <em>mu’ayyid</em> itu adalah al-Husain as?”</strong></p><p><strong> </strong></p><p><strong> </strong></p><p><strong>Sebelum akal manusiawi dan wahyu internal kita menunjukkan jawaban yang logis terhadap pertanyaan ini, kita harus menafsirkan apa yang dimaksud dari ucapan Yesus as tentang pengutusan <em>mu’ayyid</em>. Mudah-mudahan, pada akhir perjalanan ini bersama logika dan akal, kita sampai kepada pemahaman batiniah dan logis yang jelas tentang esensi <em>mu’ayyid</em> tersebut.</strong></p><p><strong> </strong></p><p><strong> </strong></p><p><strong>Yesus as berkata, <span style="color: rgb(255, 0, 0);">“Dan kalaupun dia datang, dia akan menginsafkan dunia atas dosa, kebenaran, dan penghakiman”.</span></strong></p><p><strong> </strong></p><p><strong><span style="color: rgb(255, 0, 0);">“Atas dosa”</span>… karena dosa itu akan menghitam dan menjadi aksioma dalam perasaan esensi manusia. Dosa menjadi sangat keji di suatu tempat pada zaman kedatangan <em>mu’ayyid</em>, dimana dia akan menghapusnya dengan kesyahidannya yang menggema.</strong></p><p><strong> </strong></p><p><strong> </strong></p><p><strong><span style="color: rgb(255, 0, 0);">“Atas kebenaran”</span>… karena kebenaran tidak dipraktikkan. Kebenaran dijauhi oleh jiwa manusia. Sebaliknya, manusia taat kepada setan, meninggalkan ketaatan kepada Tuhan, dan menampakkan kerusakan, menghalalkan apa yang diharamkan oleh Allah, dan mengharamkan apa yang dihalalkan-Nya.</strong></p><p><strong> </strong></p><p><strong> </strong></p><p><strong><span style="color: rgb(255, 0, 0);">“Atas penghakiman”</span>… karena penghakiman (pemerintahan) hampir berhasil mencabut akar agama Allah Yang Mahaesa selama zaman risalah ketiga—Islam. Akar ini harus dikembalikan kepada tanah Ilahinya.</strong></p><p><strong> </strong></p><p><strong> </strong></p><p><strong>Marilah kita merenungkan ucapan al-Husain as yang dipekikkan terhadap upaya pencabutan ini: <span style="color: rgb(51, 255, 51);">“Allah, Rasul-Nya, dan orang-orang yang beriman menolak hal itu untuk kita.”</span></strong></p><p><strong> </strong></p><p><strong> </strong></p><p><strong>Jika kata kebenaran dan penguatnya mengalir pada lisan Yesus as, maka hal itu merupakan ajakan kepada kita agar kita mencermati secara mendalam “penerimaan kebenaran”. Ungkapan itu pula yang mengalir pada lisan al-Husain as. Maka, kebenaran adalah milik Allah dan keagungan-Nya lebih pantas atasnya. Keagungan itulah yang membawa bendera tiga risalah samawi-Nya, dan kebenaran itu adalah satu-satunya bilangan penyebut yang padanya risalah itu didakwahkan dan untuknya disebarkan.</strong></p><p><strong> </strong></p><p><strong> </strong></p><p><strong>Dalam rahasia ini tersembunyi ucapan Syahid al-Husain as: <span style="color: rgb(51, 255, 51);">“Allah lebih berhak atas kebenaran itu.” </span>Ia tidak mengatakan, <span style="color: rgb(51, 255, 51);">“Muhammad, Yesus, atau Musa, dan tidak pula Islam, Kristen, atau Yahudi. Akan tetapi, ia berkata, “Allah.”</span> Sebab, Dialah yang mengirim risalah-risalah dari sisi-Nya, yang mengatur ucapan dan perbuatan kebenaran, dan yang memilih para pembawa dan syuhadanya.</strong></p><p><strong> </strong></p><p><strong>Yesus mengucapkan perkataan ini semata-mata setelah ia melihat dengan matanya, mendengar dengan telinganya, dan meraba dengan tangannya bagaimana kebenaran itu tidak dipraktikkan dan kebatilan tidak dicegah.</strong></p><p><strong> </strong></p><p><strong> </strong></p><p><strong>Ia mengajak orang-orang pada kebenaran Ilahi dengan perbuatan baik dan keteladanan yang suci. Ia berkata, <span style="color: rgb(255, 0, 0);">“Aku mengajak kalian untuk menghidupkan ajaran-ajaran kebenaran. Jika kalian menyambutnya, maka kalian ditunjuki di jalan yang benar.”</span></strong></p><p><strong> </strong></p><p><strong> </strong></p><p><strong>Ketika Kristus as berbicara kepada murid-muridnya bahwa akan datang <em>mu’ayyid </em>serta menjanjikan kepada mereka tentang kesyahidannya dan bimbingan untuk mereka kepada kebenaran, maka sebutan “mereka” yang ia maksudkan bukan hanya murid-muridnya tetapi juga manusia dari generasi-generasi yang akan datang, orang-orang yang tertindas setelah mereka. Ia datang sebagai pembawa kabar gembira dan pemberi petunjuk kepada semua manusia, bukan hanya kepada dua belas muridnya.</strong></p><p><strong> </strong></p><p><strong> </strong></p><p><strong>Dalam kunjungan Yesus as ke Karbala, tempat kesyahidan al-Husain as, ia mengabarkan kesyahidan Sang Syahid ini, melaknat para pembunuhnya, dan meminta orang-orang yang hidup pada masa tersebut agar ikut berperang bersamanya. Lalu, sebelum kematiannya, Yesus as berjanji akan mengutus <em>mu’ayyid</em> yang akan menjadi syahidnya di tengah manusia. Hal itu agar kehendak Tuhan Yang Mahatinggi dan Mahakuasa sampai ke tangga keabadiannya, menyempurnakan nubuat-nubuat para nabi, menempatkan tiga risalah samawi di dalam batin manusia, dan menyebarkan akidah agama yang universal ini ke dalam relung-relung dada tiap manusia secara final, sehingga semua kesesatan tidak mengalahkannya.</strong></p><p><strong> </strong></p><p><strong> </strong></p><p><strong>Inilah yang dikuatkan oleh bukti-bukti dalam zaman dan kemanusiaan. Inilah yang dimantapkan dengan pergantian waktu, sehingga risalah-risalah itu mengungguli kekuatan-kekuatan kejahatan, dan keyakinan-keyakinan agama tumbuh di dalam jiwa sehingga tidak mudah dicabut.</strong></p><p><strong> </strong></p><p><strong>Dengan melihat sepintas kepada jutaan orang beriman yang mendatangi kuburan al-Husain as dan tempat-tempat ziarah Ahlulbait as di mana pun, sudah cukup bagi kita untuk mendukung pendapat ini, bahwa kekuatan akidah semakin besar dan semakin kokoh di dalam jiwa. Dalam kecintaan orang-orang beriman untuk bernaung di bawah kesyahidan al-Husain as, terdapat panas yang menyala-nyala, yang tidak akan dingin di dalam hati mereka untuk selamanya selagi mereka beriman dan menempuh jalan yang lurus.</strong></p><p><strong> </strong></p><p><strong> </strong></p><p><strong>Sekiranya tidak ada kesyahidan al-Husain, maka bagaimana mungkin kebatilan akan tampak batil? Sekiranya tidak ada pilihan Ilahi terhadapnya, dan sekiranya kakeknya, Nabi saw, tidak mendidiknya dengan pendidikan kenabian, bagaimana mungkin akhlak Sang Syahid ini bisa terbentuk? Sehingga kemanusiaannya naik ke tempat (<em>maqam</em>) kenabian sang kakek: <span style="color: rgb(51, 255, 51);">“Aku dari Husain”</span>, dan kenabian sang kakek turun ke tempat kemanusiaan cucunya: <span style="color: rgb(51, 255, 51);">“Husain dariku”</span>.</strong></p><p><strong> </strong></p><p><strong> </strong></p><p><strong>Tidak ada yang aneh dalam hal itu. Karakteristik-karakteristik bawaan berpindah dari kakek ke ayah lalu ke ibu. Sang cucu, al-Husain, dalam hal ini mewarisi karakteristik-karakteristik kakeknya dalam bentuk pemuliaan terhadap agama dan kesiapan untuk mengorbankan apa pun yang paling berharga untuk membelanya.</strong></p><p><strong> </strong></p><p><strong> </strong></p><p><strong>Sabda Nabi Muhammad, <span style="color: rgb(51, 255, 51);">“Husain dariku dan aku dari Husain”</span> dan <span style="color: rgb(51, 255, 51);">“Ya Allah, cintailah ia karena aku mencintainya”</span> bermakna kesyahidan dan tugas.</strong></p><p><strong> </strong></p><p><strong> </strong></p><p><strong>KESYAHIDAN…karena Nabi saw telah mengamanatkan bendera Islam kepadanya, kepada cucunya, al-Husain yang merupakan bagian darinya.</strong></p><p><strong> </strong></p><p><strong> </strong></p><p><strong>TUGAS… karena anak yang dicintainya dimohonkan kepada Tuhan agar mencintainya dengan kesyahidan hingga mampu melindungi akidah dan membela ruh agama dari penyia-nyiaan dan peremehan yang bisa menyebabkan kesirnaannya. Dengan demikian, kesyahidan ini, dan tugas ini, merupakan simbol yang besar dan abadi bagi kebangkitan sang cucu dalam membela akidah sang kakek, sehingga: <span style="color: rgb(51, 255, 51);">“Islam, permulaannya adalah <span style="color: rgb(255, 0, 0);">Muhammadi</span> dan kelangsungannya adalah <span style="color: rgb(255, 0, 0);">Husaini</span>.”</span></strong></p><p><strong> </strong></p><p><strong>Al-Husain as, belahan jiwa kerasulan, melaksanakan tugas yang tidak kalah pentingnya dari tugas kakeknya. Ia mempertahankan Islam sebagaimana dikabarkan oleh kakeknya yang mulia. Ia menyimpan titipan yang berharga itu di dalam hati kaum Muslim dan membangunkan mereka dari tidur lewat kewajiban untuk menjaga titipan itu sebagai sesuatu yang paling berharga dari segala yang mereka miliki.</strong></p><p><strong> </strong></p><p><strong> </strong></p><p><strong>Akidah, seperti semua pengetahuan, merupakan satu faktor yang senantiasa menyertai kehidupan. Dengan kehidupan, faktor itu beraksi untuk hidup, dan bergerak bersamanya untuk naik. Jika keduanya tidak saling berinteraksi, kehidupan akan tetap berupa kedurhakaan dan akidah akan tetap berupa nyala api yang terbalik sehingga cahayanya padam dan panasnya hilang, alih-alih menjadi mercusuar yang cahayanya dapat menuntun penglihatan yang buta.</strong></p><p><strong> </strong></p><p><strong> </strong></p><p><strong>Demikianlah, al-Husain Sang Syahid as adalah syahid yang paling mirip dengan Kristus as dan kesyahidannya paling dekat kepada substansi kekristenan. Dengannya, disempurnakan kesyahidan-kesyahidan besar yang memiliki kegunaan untuk mengubah perjalanan agama-agama dan akidah-akidah manusia.</strong></p><p><strong> </strong></p><p><strong> </strong></p><p><strong>Apakah Kristus as mengabarkan al-Husain as ketika ia berbicara tentang <em>mu’ayyid</em>?</strong></p><p><strong>Marilah kita renungkan![]</strong></p><p><strong> </strong></p><p><strong><em></em></strong></p><p><strong><em><strong>Antoane Bara</strong> adalah pemikir Kristen Suriah yang menggeluti sejarah dan sastra Arab. Ia adalah pemimpin suratkabar Syabakah al-Hawâdits dan juga anggota Persatuan Penulis Arab. Tulisan ini diterjemahkan dari sebagian buku Al-Husayn fi al-Fikr al-Masihi (Nurul Kautsar, 2004)</em></strong></p><strong></strong>Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-3864427549630996967.post-27199121423985030652010-12-05T00:29:00.003+07:002011-11-03T04:22:18.175+07:00Islamic-Iranian Model of Progress called for<table align="center" border="0" cellpadding="0" cellspacing="0" style="width: 770px;"><tbody>
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<span style="color: red;">Islamic-Iranian Model of Progress called for</span><span class="cdate1" dir="ltr" style="margin-top: 0px;"><br />(2010/12/01 - 23:09) </span> </div>
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Islamic Revolution Leader Ayatollah Sayyed Ali Khamenei hosted a four hour conference Wednesday night on the status and nature of strategic thoughts in the Islamic Republic of Iran where scores of thinkers and professors from the universities and the Howza (school of religious sciences) exchanged views on the fundamentals of an Islamic-Iranian model of progress.<br />
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Ayatollah Khamenei in a speech to the meeting <span style="color: red;">urged for applying all existing capacities </span>in the country in developing the model.<br />
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Ayatollah Khamenei said such a model would deal with the <span style="color: red;">four</span> realms of <span style="color: red;">intellect, science, lifestyle</span> and <span style="color: red;">spirituality</span> and shall serve as an upper hand document for any future visions or planning.<br />
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Ayatollah Khamenei said the planners need to avoid haste as the Islamic-Iranian model could only be developed in a long term or more optimistically in a mid term process. The IR Leader noted however that the process shall run on a<span style="color: red;"> rational speed</span>.<br />
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Ayatollah Khamenei said the Islamic-Iranian model of progress shall <span style="color: red;">set the objectives</span> while its <span style="color: red;">strategies shall be subject to modifications</span> in the course of time, pointing to an element of flexibility within the texture of the prospective model of progress.<br />
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Ayatollah Khamenei then expounded on the four aspects of the term <span class="Apple-style-span" style="color: orange;">"Islamic Iranian model of progress,"</span><span style="color: #33ff33;"> </span>saying that the model was meant to be<span class="Apple-style-span" style="color: orange;"> a master, comprehensive plan.</span> "In absence of a master plan, we might suffer the failure of adopting contradictory measures as we have done on certain economic or cultural issues in the past thirty years," Ayatollah Khamenei said.<br />
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The notion of <span class="Apple-style-span" style="background-color: white; color: orange;">Islamic</span>, Ayatollah Khamenei said, requires the model to pursue Islamic teachings when it comes to set aspirations, values or methods. "<span style="color: red;">Our society and government are Islamic</span>. We are proud that we could draw up our own model of progress <span style="color: red;">based on Islamic resources</span>," the IR Leader said.<br />
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As regards the notion of <span class="Apple-style-span" style="color: orange;">Iranian</span>, Ayatollah Khamenei said the model shall consider<span style="color: red;"> historical, geographical, cultural, economic and social conditions</span> of Iran. "The term also points to the origin of the model. It is actually an effort by the thinkers of the land of Iran to draw up the future of the country," he said.<br />
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As for the notion of <span class="Apple-style-span" style="color: orange;">Progress</span>, Ayatollah Khamenei said <span style="color: #33ff33;">"progress"</span> has been used intentionally instead of the notion of <span style="color: #33ff33;">"development"</span> which pragmatically connotes those values and requirements which are common in the west and which contravene the ideas and beliefs of Iran.<br />
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Ayatollah Khamenei said the Islamic-Iranian model of progress shall designate a favorable situation to be achieved as well as how to reach it, adding that the notions of Islamic or Iranian do not necessarily mean to provide an imperative to overlook the experiences of others rather Iran welcomes to any knowledge outside albeit with open eyes and eclectic mood.<br />
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Ayatollah Khamenei urged the audience to take and answer any questions or enquiries concerning the model, adding that the current time was a favorable juncture for the development of the model in light of a thirty year old experience of Islamic government in Iran as well as ampleness of talents and thoughts in the society.<br />
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Touching on the four realms with which the model shall deal, Ayatollah Khamenei said the model of progress shall drive the society towards intellectuality and help it beam with thoughts and intellect.<br />
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Concerning the realm of<span style="color: red;"> science</span>, the IR Leader urged for steadfast <span style="color: red;">continuation of the ongoing innovative</span> <span style="color: red;">drive</span> in the country for the purpose of scientific independence, adding that the model of progress shall help set the tracks and milestones of a comprehensive and profound progress in the realm of science.<br />
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The IR Leader said the Islamic-Iranian model of progress shall also help tackle major issues of <span style="color: red;">societal life</span> including <span style="color: red;">security, justice, welfare, freedom, government, independence and national dignity</span>.<br />
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As for the realm of spirituality, Ayatollah Khamenei described spirituality as <span style="color: #33ff33;">soul <span style="color: red;">for the body of progress</span></span><span style="color: red;">.</span><br />
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Ayatollah Khamenei noted that human would be able to attain perfection after the reappearance of the<span class="Apple-style-span" style="color: red; font-size: large;"><b> Imam of Age, Hazrat Mahdi </b></span>(may God hasten his reappearance). <span style="color: #33ff33; font-style: italic;">"Human has endured challenges of life in the course of past millennia but would find the track of genuine progress after the reappearance of Hazrat Hojja," </span>Ayatollah Khamenei said.<br />
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Ayatollah Khamenei in another regard, laid out the prospective Islamic aspects of the model of progress, saying that the notion of <span style="color: #33ff33;">monotheism</span> could provide human with a neat solution for social challenges and that<span style="color: #33ff33;"> belief in the afterlife</span> could render it logical to endure strait times and <span style="color: #33ff33;">promote the spirit of sacrifice</span>.<br />
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Ayatollah Khamenei noted that human being was regarded by Islam as axis of any social planning however it <span style="color: red;">differs from humanism</span> in that the <span style="color: #33ff33;">ultimate goal of Islam is <u>human salvation</u></span> with other social issues like justice, welfare, security and even worship serving as preambles or minor goals.<br />
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Ayatollah Khamenei said Islam views <span style="color: red;">human being as bound with duties</span>, adding that <span style="color: red;">democracy</span> here is a <span style="color: red;">duty besides being a right</span> so that no one is entitled <span style="color: red; font-style: italic; font-weight: bold;">to shirk the responsibility of moral status of the society</span>.<br />
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Ayatollah Khamenei then touched on the issue of government as shall be viewed in the model of progress, saying in view of Islam, <span style="color: red;">anyone who is going to serve a post</span><span class="Apple-style-span" style="color: red;"> <u>must</u></span><span style="color: red;"> first acquire necessary qualifications </span>otherwise it is illegitimate for him or her to serve the post.<br />
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Ayatollah Khamenei also noted that in view of the model of progress, <span style="color: red;">any individual who feels arrogant</span> or wants everything to be his or her is<span style="color: red;"> not entitled to rule over others</span> and similarly<span style="color: red;"> the people are not entitled to allow him or her to rule over them.</span><br />
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Ayatollah Khamenei wrapped the discussion with noting that the model of progress shall encompass justice as a major pillar and that it must adopt a <span style="color: red;"><u>non materialistic approach towards economy</u></span>. "Islam values wealth and favors wealth generation provided it is <span style="color: red;">not used for corrupt intentions, dominance or extravagance,</span>" the IR Leader said.<br />
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Ayatollah Khamenei called for establishment of a foundation tasked with the development of the prospective model of progress, adding that all intellectuals in the country are welcome to join the major drive.</div>
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</tbody></table>Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-3864427549630996967.post-76275178034594735682010-12-04T16:09:00.003+07:002010-12-04T16:40:17.170+07:00Seminar Pertama Pemikiran Strategis dengan Tema Model Kemajuan Berdasarkan Islam-Iran<p style="text-align: justify;font-family:verdana;" class="MsoNormal"><span lang="IN" style="font-size:85%;">Pada seminar pertama pemikiran strategis di Republik Islam Iran, Pemimpin Besar Revolusi Islam Iran atau Rahbar Ayatullah al-Udzma Sayyid Ali Khamenei dan puluhan pemikir, para pakar akademisi dan hauzah hari Rabu malam (01/12) bertemu untuk mengkaji “prinsip, ciri khas dan dimensi model kemajuan berdasarkan Islam-Iran”.</span></p><div style="text-align: justify; font-family: verdana;"> </div><p style="text-align: justify;font-family:verdana;" class="MsoNormal"><span lang="IN" style="font-size:85%;">Di awal seminar yang berlangsung lebih dari 4 jam ini, 14 pakar menjelaskan pemikirannya dalam pelbagai masalah terkait model kemajuan Islam-Iran selama tiga jam setengah. Setelah itu, Ayatullah Sayyid Ali Khamenei menyampaikan sejumlah masalah dan menekankan pentingnya memanfaatkan seluruh kapasitas para pemikir di seluruh negeri dalam upaya menyusun model strategis ini. Beliau menyebut ada <span style="color: rgb(255, 0, 0);">empat bidang penting</span> seperti <span style="color: rgb(255, 0, 0);">pemikiran, sains, kehidupan</span> dan <span style="color: rgb(255, 0, 0);">spiritual</span> yang menjadi sektor penting model kemajuan berdasarkan Islam-Iran.</span></p><div style="text-align: justify; font-family: verdana;"> </div><p style="text-align: justify;font-family:verdana;" class="MsoNormal"><span lang="IN" style="font-size:85%;"><span style="font-style: italic;">“Model ini akan menjadi </span><span><span style="font-weight: bold; color: rgb(255, 0, 0);">dokumen rujukan</span></span><span style="font-style: italic;"> bagi semua program dan visi Iran,”</span> tegas Rahbar.</span></p><div style="text-align: justify; font-family: verdana;"> </div><p style="text-align: justify;font-family:verdana;" class="MsoNormal"><span lang="IN" style="font-size:85%;">Ayatullah Sayyid Ali Khamenei juga menyampaikan kepuasaan dan penghargaannya atas pelbagai artikel ilmiah dan orasi para dosen dan ustad hauzah pada seminar pertama pemikiran strategis kemudian beliau menjelaskan pentingnya masalah ini. Menurut beliau, <span style="font-style: italic;">“Penyelenggaraan seminar semacam ini tidak pernah dilakukan sebelumnya di Republik Islam Iran.”</span></span></p><div style="text-align: justify; font-family: verdana;"> </div><p style="text-align: justify;font-family:verdana;" class="MsoNormal"><span lang="IN" style="font-size:85%;">Rahbar menegaskan pentingnya kelanjutan seminar-seminar terkait pemikiran strategis dan menilai satu dari tujuan penting penyelenggaraan seminar semacam ini adalah mengajak para pemikir untuk mengkaji masalah-masalah penting dan makro negara. Ditambahkannya, <span style="font-style: italic;">“Di Iran ada banyak tujuan dan pekerjaan besar yang dalam perealisasiannya <span style="color: rgb(255, 0, 0);">perlu memanfaatkan seluruh kapasitas dan kemampuan para pemikir</span>. Bila demikian, kelazimannya adalah mereka harus terjun langsung membahas masalah-masalah makro.”</span></span></p><div style="text-align: justify; font-family: verdana;"> </div><p style="text-align: justify;font-family:verdana;" class="MsoNormal"><span lang="IN" style="font-size:85%;">Rahbar menyebut pembudayaan dan pewacanaan terkait masalah makro di antara para pemikir dan setelah itu diturunkan ke tingkat umum masyarakat merupakan tujuan lain dari seminar-seminar strategis semacam ini. Menurut beliau, <span style="font-style: italic;">“<span style="color: rgb(255, 0, 0);">Tujuan ketiga</span> dari penyelenggaraan seminar-seminar ini adalah <span style="color: rgb(255, 0, 0);">menentukan garis dan bentuk penetapan jalur bagi masa depan negara</span>.”</span></span></p><div style="text-align: justify; font-family: verdana;"> </div><p style="text-align: justify;font-family:verdana;" class="MsoNormal"><span lang="IN" style="font-size:85%;">Ayatullah Sayyid Ali Khamenei menegaskan juga pentingnya menjauhkan diri dari ketergesa-gesaan dalam upaya mencapai hasil puncak dari seminar-seminar semacam ini dan menambahkan, <span style="font-style: italic;">“Penyusunan model kemajuan Islam-Iran merupakan proses jangka panjang dan tidak mungkin terealisasi dalam kondisi optimis dan jangka menengah, tapi selain itu harus dipertahankan percepatan logisnya.”</span></span></p><div style="text-align: justify; font-family: verdana;"> </div><p style="text-align: justify;font-family:verdana;" class="MsoNormal"><span lang="IN" style="font-size:85%;"><span style="font-style: italic;">“Dalam model kemajuan Islam-Iran,<span style="color: rgb(255, 0, 0);"> tujuan harus jelas</span>, tapi <span style="color: rgb(255, 0, 0);">strategi sangat mungkin mengalami perubahan dan perbaikan</span> sesuai dengan kondisi zaman. Masalah ini justru menunjukkan fleksibilitas model yang disusun ini,”</span> tambah Rahbar.</span></p><div style="text-align: justify; font-family: verdana;"> </div><p style="text-align: justify;font-family:verdana;" class="MsoNormal"><span lang="IN" style="font-size:85%;">Rahbar saat menjelaskan empat bagian penting dari “model kemajuan Islam-Iran memaknai kata model dengan <span style="font-weight: bold; color: rgb(51, 204, 0);">“peta komprehensif”</span> dan mengatakan, <span style="font-style: italic;">“Tanpa adanya peta komprehensif kita akan terjerumus pada pergerakan yang justru kontradiktif seperti sejumlah masalah budaya atau ekonomi dalam 30 tahun lalu.”</span></span></p><div style="text-align: justify; font-family: verdana;"> </div><p style="text-align: justify;font-family:verdana;" class="MsoNormal"><span lang="IN" style="font-size:85%;">Ayatullah Sayyid Ali Khamenei mendeskripsikan sebab pemilihan kata Islam menyebut pentingnya bersandar pada tujuan, nilai dan model peta komprehensif ini berdasarkan ajaran dan prinsi-prinsip Islam. Ditambahkannya, <span style="font-style: italic;">“<span style="color: rgb(255, 0, 0);">Masyarakat</span> dan <span style="color: rgb(255, 0, 0);">negara</span> kita adalah <span style="color: rgb(255, 0, 0);">Islam</span> dan kita bangga dengan memanfaatkan sumber-sumber Islam mampu menyusun model kemajuan kita.”</span></span></p><div style="text-align: justify; font-family: verdana;"> </div><p style="text-align: justify;font-family:verdana;" class="MsoNormal"><span lang="IN" style="font-size:85%;">Sementara terkait kata Iran dalam pemilihan tema “model kemajuan Islam-Iran” Rahbar menyinggung sejumlah masalah seperti pentingnya mencermati kondisi sejarah, geografi, budaya, ekonomi dan sosial Iran dalam penyusunan model ini. Menurut beliau, “Selain masalah-masalah ini, para perancang model ini juga para pemikir Iran. Sejatinya, model ini merupakan manifestasi upaya para pemikir Iran dalam menggariskan masa depan negara.”</span></p><div style="text-align: justify; font-family: verdana;"> </div><p style="text-align: justify;font-family:verdana;" class="MsoNormal"><span lang="IN" style="font-size:85%;">Rahbar juga menyinggung pemilihan kata <span style="color: rgb(51, 204, 0); font-weight: bold;">“kemajuan”</span> dan mengapa tidak memakai kata “pembangunan” lalu menegaskan, “Kata pembangunan sebuah istilah yang telah dikenal dunia dengan makna, nilai dan kelaziman khususnya di mana kita tidak menyepakatinya. Oleh karena itu, kata “kemajuan” yang dipakai selain tidak mengambil dari pengertian pihak lain, juga <span style="color: rgb(51, 255, 51);">memiliki akar dalam sejarah Revolusi Islam</span>.”</span></p><div style="text-align: justify; font-family: verdana;"> </div><p style="text-align: justify;font-family:verdana;" class="MsoNormal"><span lang="IN" style="font-size:85%;">Rahbar menilai menggariskan kondisi yang tepat dan memperjelas bagaimana dari kondisi yang ada mencapai kondisi yang diinginkan merupakan keharusan dalam proses penyusunan model kemajuan Islam-Iran. Ditambahkannya, “Menggunakan dua pengertian <span style="color: rgb(51, 204, 0);">“Islam-Iran” </span>tidak boleh dimaknai tidak memanfaatkan capaian-capaian pihak lain dan pengalaman mereka yang benar. Karena kita di jalan ini akan memanfaatkan segala ilmu dan makrifat secara benar dengan mata terbuka dan bebas dalam memilih.”</span></p><div style="text-align: justify; font-family: verdana;"> </div><p style="text-align: justify;font-family:verdana;" class="MsoNormal"><span lang="IN" style="font-size:85%;">Ayatullah Sayyid Ali Khamenei juga menyinggung pentingnya menyampaikan dan menjawab seluruh pertanyaan terkait “model kemajuan Islam-Iran” dan menambahkan, <span style="font-style: italic;">“Satu pertanyaan penting dalam masalah ini adalah <span style="color: rgb(255, 0, 0);">mengapa perlu ditentukan waktu </span>untuk menyusun model ini?</span></span></p><div style="text-align: justify; font-family: verdana;"> </div><p style="text-align: justify;font-family:verdana;" class="MsoNormal"><span lang="IN" style="font-size:85%;">Dalam menjawab pertanyaan ini beliau berkata, “Sudah banyak pengalaman dan pengetahuan yang kita miliki selama tiga puluh tahun ini. Semua ini menunjukkan betapa saat ini sangat tepat untuk memulai menyusun model ini.”</span></p><div style="text-align: justify; font-family: verdana;"> </div><p style="text-align: justify;font-family:verdana;" class="MsoNormal"><span lang="IN" style="font-size:85%;">“Sebagian berkeyakinan tidak adanya kemampuan pemikiran untuk menciptakan model seperti ini di Iran, namun dengan menyaksikan begitu banyaknya kapasitas dan potensi di negara ini membuktikan bahwa para pemikir Iran punya kemampuan untuk menyusun model ini dan gerakan di sektor ini akan terus dilakukan,” ungkap Rahbar.</span></p><div style="text-align: justify; font-family: verdana;"> </div><p style="text-align: justify;font-family:verdana;" class="MsoNormal"><span lang="IN" style="font-size:85%;">Ayatullah Sayyid Ali Khamenei kemudian menjelaskan <span style="color: rgb(255, 0, 0);">empat dimensi</span> dalam model kemajuan; <span style="color: rgb(255, 0, 0);">pemikiran, sains, kehidupan dan spiritual</span>. Menurut beliau, “Model kemajuan Islam-Iran harus disusun sedemikian rupa sehingga mampu mendorong masyarakat ke arah masyarakat idealis. Luapan pemikiran dan <span style="color: rgb(255, 0, 0);">“membuat ide-ide” </span>harus menjadi hakikat yang muncul di tengah-tengah masyarakat.”</span></p><div style="text-align: justify; font-family: verdana;"> </div><p style="text-align: justify;font-family:verdana;" class="MsoNormal"><span lang="IN" style="font-size:85%;">Sekaitan dengan bidang ini, Rahbar menilai penting untuk memperjelas segala strategi dan kelaziman kemajuan di bidang pemikiran dan memperhatikan sarana seperti “pendidikan, pengajaran dan media dalam menyusun model kemajuan.</span></p><div style="text-align: justify; font-family: verdana;"> </div><p style="text-align: justify;font-family:verdana;" class="MsoNormal"><span lang="IN" style="font-size:85%;">Sementara di bidang <span style="color: rgb(255, 0, 0);">sains</span> yang menjadi dimensi kedua yang ditekankan oleh Rahbar, beliau mengatakan, “<span style="color: rgb(255, 0, 0);">Inovasi dan gerakan yang sudah ada di bidang independensi sais harus terus dilanjutkan dengan percepatan </span>lebih serta harus memperjelas jalur-jalur kemajuan di segala bidang, pendalaman dan prinsip-prinsip sains dalam model kemajuan Islam-Iran.”</span></p><div style="text-align: justify; font-family: verdana;"> </div><p style="text-align: justify;font-family:verdana;" class="MsoNormal"><span lang="IN" style="font-size:85%;">Ayatullah Sayyid Ali Khamenei menilai penting memperhatikan masalah dan garis-garis utama <span style="color: rgb(255, 0, 0);">kehidupan</span> seperti keamanan, keadilan, kesejahteraan, kebebasan, pemerintah, independensi dan kehormatan nasional dalam kajian model kemajuan Islam-Iran. “Dalam model ini harus memberikan perhatian yang cukup di bidang kehidupan,” ujar Rahbar.</span></p><div style="text-align: justify; font-family: verdana;"> </div><p style="text-align: justify;font-family:verdana;" class="MsoNormal"><span lang="IN" style="font-size:85%;">Bidang paling penting dalam pandangan Rahbar saat menyusun model kemajuan Islam-Iran adalah <span style="color: rgb(255, 0, 0);">spiritual</span>. Menurut Rahbar, dalam melaksanakan pekerjaan besar, komplek, detil dan berjangka panjang penyusunan model kemajuan Islam-Iran, hendaknya memperhatikan sisi spiritual. Karena spiritual menjadi semangat kemajuan hakiki di segala bidang.</span></p><div style="text-align: justify; font-family: verdana;"> </div><p style="text-align: justify;font-family:verdana;" class="MsoNormal"><span lang="IN" style="font-size:85%;">Rahbar menyebut kehidupan manusia di masa kemunculan Imam Mahdi af sebagai contoh sempurna kehidupan manusia. Dikatakannya, “Manusia dengan sejarah ribuan tahunnya tetap hidup dalam kesulitan dan kebingungan. Sementara di masa kemunculan Imam Mahdi af mereka akan sampai ke jalan besar kemajuan yang hakiki dan untuk meraih itu harus ada usaha keras terus-menerus di bidang ini.” </span></p><div style="text-align: justify; font-family: verdana;"> </div><p style="text-align: justify;font-family:verdana;" class="MsoNormal"><span lang="IN" style="font-size:85%;">Ayatullah Sayyid Ali Khamenei kemudian melanjutkan pembicaraannya dengan mencermati lebih kandungan Islam dalam model kemajuan Islam-Iran.</span></p><div style="text-align: justify; font-family: verdana;"> </div><p style="text-align: justify;font-family:verdana;" class="MsoNormal"><span lang="IN" style="font-size:85%;">Rahbar menilai perhatian akan masalah <span style="color: rgb(255, 0, 0);"><span style="font-style: italic;">tauhid</span> merupakan keharusan penting </span>dalam penyusunan model ini. “Bila tauhid, keyakinan kepada Allah dan konsekuen atas akidah ini dapat dihamparkan dalam tubuh kehidupan manusia, sudah barang tentu segala masalah sosial yang dihadapi manusia akan menemukan solusinya dan mereka akan meraih jalan kemajuan yang hakiki,” jelas Rahbar.</span></p><div style="text-align: justify; font-family: verdana;"> </div><p style="text-align: justify;font-family:verdana;" class="MsoNormal"><span lang="IN" style="font-size:85%;">Rahbar juga menyebut perhatian kepada <span style="color: rgb(255, 0, 0); font-style: italic;">Hari Kebangkitan</span> dan <span style="font-style: italic;"><span style="color: rgb(255, 0, 0);">perhitungan di akhirat</span> </span>dalam model kemajuan Islam-Iran akan berujung pada semakin logisnya manusia menanggung segala kesulitan dan menyebarkan semangat pengorbanan. Rahbar mengatakan, “Pengertian prinsip dan sangat menentukan ini harus menemukan maknanya dalam model kemajuan Islam-Iran.”</span></p><div style="text-align: justify; font-family: verdana;"> </div><p style="text-align: justify;font-family:verdana;" class="MsoNormal"><span lang="IN" style="font-size:85%;"><span style="color: rgb(255, 0, 0);">Kontinuitas, <span style="font-style: italic;">tidak</span> memilah dunia dan akhirat</span> dan menjadikan manusia sebagai subyek dalam pandangan Islam merupakan poin penting lain yang disampaikan Rahbar terkait kandungan Islam dalam model kemajuan Islam-Iran.</span></p><div style="text-align: justify; font-family: verdana;"> </div><p style="text-align: justify;font-family:verdana;" class="MsoNormal"><span lang="IN" style="font-size:85%;">Rahbar menjelaskan bahwa manusia sebagai subyek dalam pandangan Islam dan filsafat Barat benar-benar berbeda. Menurut beliau, “Tujuan puncak Islam adalah keselamatan manusia. Berdasarkan cara pandang ini, semua masalah termasuk keadilan, kesejahteraan, keamanan dan ibadah merupakan pengantar atau tujuan sela. Karena <span style="color: rgb(255, 0, 0);">tujuan asli dan utama</span> adalah <span style="color: rgb(255, 0, 0); font-style: italic;">kebahagiaan manusia</span>.”</span></p><div style="text-align: justify; font-family: verdana;"> </div><p style="text-align: justify;font-family:verdana;" class="MsoNormal"><span lang="IN" style="font-size:85%;">Ayatullah Sayyid Ali Khamenei menyebut manusia dalam pandangan Islam adalah makhluk yang punya kehendak, punya kewajiban dan senantiasa berada dalam tuntunan ilahi. Dengan menegaskan pentingnya manifestasi cara pandang ini dalam penyusunan model kemajuan Islam-Iran, Rahbar mengatakan, “Dalam pandangan ini, <span style="color: rgb(255, 0, 0);">demokrasi</span> selain <span style="color: rgb(255, 0, 0);">hak rakyat</span> juga menjadi <span style="color: rgb(255, 0, 0);">kewajiban</span> mereka. <span style="color: rgb(51, 204, 0); font-weight: bold; font-style: italic;">Tidak seorangpun dapat mengatakan bahwa kebaikan dan kerusakan masyarakat tidak ada hubungannya dengan saya.”</span></span></p><div style="text-align: justify; font-family: verdana;"> </div><p style="text-align: justify;font-family:verdana;" class="MsoNormal"><span lang="IN" style="font-size:85%;">Rahbar kemudian menyebut pemerintah dalam pandangan Islam termasuk masalah yang harus mendapat perhatian cukup dalam penyusunan model kemajuan Islam-Iran.</span></p><div style="text-align: justify; font-family: verdana;"> </div><p style="text-align: justify;font-family:verdana;" class="MsoNormal"><span lang="IN" style="font-size:85%;">Sekaitan dengan hal ini beliau menyebut<span style="color: rgb(51, 255, 51);"> </span><span style="color: rgb(255, 0, 0);"><span style="color: rgb(51, 255, 51);">kelayakan individu</span> dalam Islam sangat penting sehingga setiap orang yang ingin menerima<span style="color: rgb(51, 255, 51);"> tanggung jawab</span> harus memiliki kelayakan yang diperlukan</span>. Bila ia tidak memiliki kelayakan tersebut, maka perbuatan yang dilakukan berkat tanggung jawab yang diterimanya menjadi tidak sah, haram.</span></p><div style="text-align: justify; font-family: verdana;"> </div><p style="text-align: justify;font-family:verdana;" class="MsoNormal"><span lang="IN" style="font-size:85%;">Ayatullah Sayyid Ali Khamenei dalam menjelaskan poin lain terkait pandangan Islam dalam pemerintahan adalah<span style="color: rgb(51, 255, 51); font-weight: bold;"> penafian dominas</span>i. Beliau mengatakan, <span style="color: rgb(255, 0, 0); font-style: italic;">“Dalam Islam, seseorang <span style="color: rgb(51, 255, 51);">tidak berhak menerima kekuasaan bila memiliki karakter dominasi atau diktator</span> yang menginginkan segalanya untuk dirinya. Sebaliknya, <span style="color: rgb(51, 255, 51);">masyarakat juga tidak punya hak untuk memilih pribadi semacam ini</span>. Cara pandang yang menganugerahkan kebahagiaan seperti ini harus dimasukkan dalam penyusunan model kemajuan Islam-Iran.”</span></span></p><div style="text-align: justify; font-family: verdana;"> </div><p style="text-align: justify;font-family:verdana;" class="MsoNormal"><span lang="IN" style="font-size:85%;">Ekonomi merupakan poin lain yang dinilai Rahbar sangat penting untuk diperhatikan dalam penyusunan model kemajuan Islam-Iran. Menurut beliau, “Dalam model kemajuan Islam-Iran yang akan disusun oleh para pemikir harus memasukkan<span style="color: rgb(51, 255, 51); font-weight: bold;"> keadilan sebagai satu pilar utama</span>. Karena dalam Islam, keadilan merupakan tolok ukur hak dan batil dan parameter legitimasi sebuah pemerintah.”</span></p><div style="text-align: justify; font-family: verdana;"> </div><p style="text-align: justify;font-family:verdana;" class="MsoNormal"><span lang="IN" style="font-size:85%;">Ayatulllah Sayyid Ali Khamenei mengisyaratkan <span style="color: rgb(51, 255, 51);"> </span><span style="color: rgb(51, 255, 51);">“cara pandang non materi atas ekonomi”</span><span style=""><span style="color: rgb(51, 255, 51);"> </span> </span>poin penting lainnya dalam proses penyusunan model kemajuan Islam-Iran yang harus diperhatikan. Rahbar mengatakan, “Islam menganggap penting masalah kekayaan dan menilai upaya menghasilkan kekayaan sebagai hal yang diinginkan, tapi <span style="color: rgb(51, 255, 51);">dengan syarat kekayaan itu tidak dimanfaatkan untuk menciptakan kerusakan, hegemoni dan pemborosan.”</span></span></p><div style="text-align: justify; font-family: verdana;"> </div><p style="text-align: justify;font-family:verdana;" class="MsoNormal"><span lang="IN" style="font-size:85%;">Rahbar di bagian akhir dari pembicaraannya menegaskan kembali pentingnya melanjutkan seminar-seminar semacam ini dan menambahkan, “Dalam menyusun model kemajuan Islam-Iran sangat mungkin berujung pada pembentukan puluhan pertemuan dan lingkaran keilmuan dan pemikiran di universitas dan hauzah. Namun “jalan yang telah dimulai ini” harus terus dilanjutkan hingga ke titik yang diinginkan dengan memanfaatkan seluruh kapasitas para ilmuwan Iran. Insyaallah.”</span></p><div style="text-align: justify; font-family: verdana;"> </div><p style="text-align: justify;font-family:verdana;" class="MsoNormal"><span lang="IN" style="font-size:85%;">Rahbar menyinggung juga bahwa penyusunan model kemajuan Islam-Iran tidak mungkin dikaji di lembaga-lembaga pemerintah dan di parlemen karena esensinya sebagai referensi dan rujukan. Oleh karenanya, sangat penting dilakukan pembentukan sebuah lembaga untuk menindaklanjuti tujuan strategis ini. Ditambahkannya, “Pekerjaan ini sangat penting dan gerakan agung ini tidak boleh dibatasi dalam sebuah kelompok saja tapi membutuhkan kerjasama seluruh pemikir dan ilmuwan di negara ini.”</span></p><div style="text-align: justify; font-family: verdana;"> </div><p style="text-align: justify;font-family:verdana;" class="MsoNormal"><span lang="IN" style="font-size:85%;">Rahbar melanjutkan, “Pusat kajian ini harus segera dibentuk untuk menindaklanjuti kerja ini dan dengan bantuan para pakar dan ilmuwan Iran jalan untuk meraih tujuan sangat penting dalam menyusun model kemajuan Islam-Iran akan menjadi mudah.”</span></p><div style="text-align: justify; font-family: verdana;"> </div><p style="text-align: justify;font-family:verdana;" class="MsoNormal"><span lang="IN" style="font-size:85%;">Di awal seminar <span style="color: rgb(255, 0, 0);">Doktor Masoud Derakhshan, dosen Universitas Allamah Thaba’thaba’i</span> menjelaskan pandangannya. Dalam artikelnya yang berjudul “Pengantar Prinsip-Prinsip Kemajuan Ekonomi Islam-Iran, DR Derakhshan mengatakan, “Model kemajuan Islam-Iran selain harus bersandarkan pada parameter ilahi dan hukum syariat, hendaknya memperhatikan juga ciri khas ekonomi Iran yang selama 50 tahun bergantung pada minyak.”</span></p><div style="text-align: justify; font-family: verdana;"> </div><p style="text-align: justify;font-family:verdana;" class="MsoNormal"><span lang="IN" style="font-size:85%;">DR. Derakhshan menambahkan, “Model kemajuan harus muncul dari dalam dan pelaksanaannya membutuhkan kehendak dan tekad nasional dari para pejabat lembaga negara dan non negara serta bersandarkan pada kemampuan dalam negeri.”</span></p><div style="text-align: justify; font-family: verdana;"> </div><p style="text-align: justify;font-family:verdana;" class="MsoNormal"><span lang="IN" style="font-size:85%;">Orasi kedua disampaikan oleh <span style="color: rgb(255, 0, 0);">Doktor Mostafa Salimifar, dosen Universitas Ferdowsi Mashad</span>. DR. Salimifar membahas proses perubahan pemikiran dan teori pembangunan di abad-abad terakhir dan mengatakan, “Seluruh perubahan yang ada dalam model pembangunan ini bersumber dari pandangan humanisme dan pandangan dunia sekular yang membuatnya tidak mampu menjamin tujuan yang diinginkan oleh umat manusia. Selain adanya perbedaan ideologi kenyataannya geografi kemajuan Iran juga berbeda. Oleh karena itu, kita harus mengkaji dan menjelaskan model kemajuan Islam-Iran.”</span></p><div style="text-align: justify; font-family: verdana;"> </div><p style="text-align: justify;font-family:verdana;" class="MsoNormal"><span lang="IN" style="font-size:85%;">Doktor Salimifar menyebut upaya menciptakan masyarakat yang berdasarkan keadilan dan pendidikan manusia mukmin, memiliki ekonomi fleksibel, maju dan peran serta mayoritas masyarakat merupakan tugas model kemajuan Islam-Iran. Dikatakannya, “Kita harus menjelaskan model kemajuan bersama dimensi strategisnya seperti perbaikan sistem pendidikan, penyusunan sistem pendalaman pengetahuan agama masyarakat dan menciptakan sistem produksi dan penyebaran ilmu dengan memperhatikan dokumen rujukan seperti Undang-Undang Dasar dan visi rencana jangka panjang 20 tahun.”</span></p><div style="text-align: justify; font-family: verdana;"> </div><p style="text-align: justify;font-family:verdana;" class="MsoNormal"><span lang="IN" style="font-size:85%;">Salimifar dalam artikelnya menutup pembahasan dengan menyinggung cara pandang sempit, kendala teoritis, manajemen, sosial dan politik terkait masalah kemajuan.</span></p><div style="text-align: justify; font-family: verdana;"> </div><p style="text-align: justify;font-family:verdana;" class="MsoNormal"><span lang="IN" style="font-size:85%;"><span style="color: rgb(51, 255, 51);">Hujjatul Islam Walmuslimin</span> <span style="color: rgb(255, 0, 0);">Doktor Sayyid Hossein Mir Moezzi, peneliti Institut Farhang va Andisheh Eslami</span> dalam seminar ini mengatakan, “Perubahan model kemajuan Islam-Iran menunjukkan pentingnya penerapan model kemajuan Islam dengan kondisi dan kekhususan budaya, sosial, politik dan ekonomi Iran.”</span></p><div style="text-align: justify; font-family: verdana;"> </div><p style="text-align: justify;font-family:verdana;" class="MsoNormal"><span lang="IN" style="font-size:85%;">“Pengumpulan cadangan keilmuwan yang ada, pendefinisian dan penyelenggaraan pendidikan untuk doktoral dan post doktoral serta pembentukan kelompok-kelompok penelitian filsafat ilmu-ilmu humaniora Islam dapat menciptakan sarana untuk merancang dan menyusun model kemajuan Islam-Iran,” tambahnya.</span></p><div style="text-align: justify; font-family: verdana;"> </div><p style="text-align: justify;font-family:verdana;" class="MsoNormal"><span lang="IN" style="font-size:85%;"><span style="color: rgb(255, 0, 0);">Doktor Zahra Nasrollahi, dosen Universitas Yazd</span> dalam orasinya terkait masalah model kemajuan Islam-Iran mengingatkan bahwa hampir seluruh model kemajuan Barat pernah diterapkan di Iran, tapi tidak sampai pada hasil yang diinginkan. Saat menjelaskan bagian utama dari “model kemajuan Islam-Iran” Doktor Zahra Nasrollahi menyebut penting menentukan tujuan yang benar dan melatih para pakar untuk dapat menerapkan model ini. Seraya menegaskan pentingnya perluasan dan pendalaman diskusi dan tukar pikiran Doktor Nasrollahi mengatakan, “Hendaknya kita juga membahas soal masa depan penelitian dan menggambarkan visi negara terkait penjelasan model kemajuan yang benar.”</span></p><div style="text-align: justify; font-family: verdana;"> </div><p style="text-align: justify;font-family:verdana;" class="MsoNormal"><span lang="IN" style="font-size:85%;">Ditambahkan oleh Doktor Zahra Nasrollahi bahwa memberikan esensi pada bentuk dan lahiriah Islam, tidak adanya infrastruktur yang sistematik, tidak cukup mengetahui “Barat, Islam dan Iran”, mengambil sikap konfrontatif di hadapan segala bentuk perubahan, tidak punya kepercayaan yang tinggi di kalangan masyarakat sains Iran, tidak adanya fleksibilitas yang dibutuhkan dan seriusnya pesaing-pesaing asing merupakan kendala paling penting dalam merealisasikan model kemajuan yang benar.</span></p><div style="text-align: justify; font-family: verdana;"> </div><p style="text-align: justify;font-family:verdana;" class="MsoNormal"><span lang="IN" style="font-size:85%;">Tampil sebagai pembicara selanjutnya <span style="color: rgb(255, 0, 0);"><span style="color: rgb(51, 255, 51);">Hujjatul Islam Walmuslimin</span> Doktor Hamid Parsania</span> yang menyampaikan tulisannya yang berjudul “Kemajuan Islam dan manajemen keilmuwan apa adanya”. Dalam tulisannya Doktor Hamid Parsania menganggap penting membongkar kembali identitas kemajuan modern dengan memperhatikan prinsip-prinsip teoritis dan sarana sosial dan sejarahnya.</span></p><div style="text-align: justify; font-family: verdana;"> </div><p style="text-align: justify;font-family:verdana;" class="MsoNormal"><span lang="IN" style="font-size:85%;">Doktor Parsania menyinggung ketidakberhasilan pengalaman dalam menggeneralisasikan model kemajuan Barat kepada umat manusia dan menilai ilmu, rasionalitas multi dimensi Islam, kebebasan positif di kancah pemikiran sebagai kelaziman kemajuan Islam. Ditambahkannya, “Hendaknya menjauhi manajemen gaya perangkat keras dan bersifat hanya menopang sains. Kita harus menggambarkan hubungan yang benar antara ilmu dan budaya di balik manajemen cerdas dalam ufuk budaya dan mengorganisir kebijakan sains sesuai dengan kebutuhan dan kondisi sejarah dan peradaban kita.”</span></p><div style="text-align: justify; font-family: verdana;"> </div><p style="text-align: justify;font-family:verdana;" class="MsoNormal"><span lang="IN" style="font-size:85%;"><span style="color: rgb(255, 0, 0);">Doktor Adel Peyghami, dosen Universitas Imam Sadiq</span> tampil membahas sejumlah ciri khas dekade kemajuan dan keadilan. Dosen Universitas Imam Sadiq ini menyebut upaya meningkatkan kreativitas, ketrampilan menemukan solusi, ketrampilan mengambil keputusan dan kritis merupakan ketrampilan dasar bagi terciptanya sebuah kemajuan. Dikatakannya, “Parameter yang ada saat ini yang menjadi tolok ukur untuk memberikan data statistik di Iran ternyata belum mampu menghantarkan masyarakat pada keadilan dan kemajuan yang diinginkan. Mencermati hal ini sangat penting untuk setiap bidang ada parameter data statistik baru yang disusun dan diterapkan berdasarkan parameter tersebut.</span></p><div style="text-align: justify; font-family: verdana;"> </div><p style="text-align: justify;font-family:verdana;" class="MsoNormal"><span lang="IN" style="font-size:85%;"><span style="color: rgb(255, 0, 0);">Doktor Faramarz Rafipour </span>merupakan pemakalah ketujuh dalam seminar pemikiran strategis. Faramarz Rafipour adalah sosiolog Universitas Syahid Beheshti. Ia mengetengahkan fakta-fakta sejarah dan menjelaskan proses terbentuknya imperialisme Barat dan membuktikan bahwa imperialisme merupakan metode paling penting bagi Barat untuk merealisasikan tujuan-tujuannya dengan menciptakan perubahan sistem nilai, budaya dan sosial di negara-negara Islam yang menjadi jajahannya. </span></p><div style="text-align: justify; font-family: verdana;"> </div><p style="text-align: justify;font-family:verdana;" class="MsoNormal"><span lang="IN" style="font-size:85%;">DR. Rafipour menolak bila ada yang berpendapat Islam saling berhadap-hadapan dengan Iran. Dikatakannya, “Tradisi Asyura di Iran telah menjadi simbol pemersatu nasional dan identitas nasional bangsa Iran. Kenyataan ini menunjukkan di antara Iran dan Islam ada hubungan erat yang tidak dapat dipisahkan.”</span></p><div style="text-align: justify; font-family: verdana;"> </div><p style="text-align: justify;font-family:verdana;" class="MsoNormal"><span lang="IN" style="font-size:85%;">Dosen ilmu sosial ini menyebut kasih sayang sebagai rahasia kemajuan yang hakiki. Ditambahkannya, “Kemajuan Barat dengan memperluas kontradiksi di tengah-tengah masyarakat dan hanya memperkuat hubungan vertikel telah membuat kasih sayang di tengah-tengah masyarakat menjadi lemah. Di sini, para ilmuwan yang berpartisipasi dalam penyusunan model kemajuan Islam-Iran hendaknya memperhatikan hakikat ini.”</span></p><div style="text-align: justify; font-family: verdana;"> </div><p style="text-align: justify;font-family:verdana;" class="MsoNormal"><span lang="IN" style="font-size:85%;">Selanjutnya giliran <span style="color: rgb(255, 0, 0);">Doktor Haddad Adel, dosen Universitas Tehran </span>yang menyampaikan bahwa dalam model kemajuan Islam-Iran harus memperhatikan ide-ide luhur dan prinsip-prinsip agama dan realita Iran dan dunia saat ini. DR. Haddad Adel menyebut jaminan keadilan, penguatan prinsip-prinsip keluarga, menghapus cara pandang terhadap wanita sebagai alat termasuk pilar-pilar utama model kemajuan Islam-Iran. Ditegaskannya, “Dalam menyusun model ini hendaknya memanfaatkan titik-titik kuat dan pengalaman sukses pihak lain.”</span></p><div style="text-align: justify; font-family: verdana;"> </div><p style="text-align: justify;font-family:verdana;" class="MsoNormal"><span lang="IN" style="font-size:85%;">Seminar pemikiran strategis ini kemudian dilanjutkan dengan orasi <span style="color: rgb(255, 0, 0);">Doktor Parviz Davoodi, Kepala Pusat Strategis Kepresidenan</span> yang menyampaikan laporan mengenai langkah-langkah yang telah dilakukan pemerintah sejak kabinet kesembilan hingga kesepuluh dalam menyusun model kemajuan Islam-Iran.</span></p><div style="text-align: justify; font-family: verdana;"> </div><p style="text-align: justify;font-family:verdana;" class="MsoNormal"><span lang="IN" style="font-size:85%;">Seraya mengisyaratkan penyusunan piagam Republik Islam Iran terkait prinsip dan struktur makro, Doktor Davoodi mengatakan, “Saat ini ada kelompok yang terdiri dari para pengajar dan peneliti hauzah dan akademisi yang mulai menyusun 22 rancangan untuk menentukan paramater di dua bagian; kemajuan ekonomi dan politik.”</span></p><div style="text-align: justify; font-family: verdana;"> </div><p style="text-align: justify;font-family:verdana;" class="MsoNormal"><span lang="IN" style="font-size:85%;">“Dalam proses penentuan parameter keadilan, pertumbuhan ekonomi, pemborosan, keluarga dalam pandangan Islam, disiplin masyarakat, pembangunan kota dan arsitektur Islam, kemandirian, kebebasan, persatuan nasional, supremasi hukum, pelayanan sosial dan partisipasi politik tengah dibahas dan dikaji oleh kelompok ini,” jelas Davoodi.</span></p><div style="text-align: justify; font-family: verdana;"> </div><p style="text-align: justify;font-family:verdana;" class="MsoNormal"><span lang="IN" style="font-size:85%;"><span style="color: rgb(255, 0, 0);">DR. Emad Afrough, dosen Universitas Tarbiyat Modarres</span> adalah pembicara selanjutnya yang langsung mengritik cara pandang yang lebih mementingkan kuantitas dan murni empiris. Dikatakannya, “Dalam setiap bentuk model kemajuan budaya harus dijadikan tolok ukur dan parameter asli.”</span></p><div style="text-align: justify; font-family: verdana;"> </div><p style="text-align: justify;font-family:verdana;" class="MsoNormal"><span lang="IN" style="font-size:85%;">Dosen Universitas Tarbiyat Modarres ini menilai pemahaman yang detil mengenai Revolusi Islam merupakan syarat dalam penyusunan model kemajuan Islam-Iran dan menambahkan, “Slogan dan tujuan utama revolusi adalah kebebasan-keadilan, khususnya spiritual yang harus diperhatikan secara penuh dalam setiap bentuk penciptaan model kemajuan Islam-Iran.”</span></p><div style="text-align: justify; font-family: verdana;"> </div><p style="text-align: justify;font-family:verdana;" class="MsoNormal"><span lang="IN" style="font-size:85%;">Doktor Afrough juga menyebut penting pemahaman detil akan masalah globalisasi. Ia mengatakan, “Akibat kontradiksi politik di dalam tubuhnya, sistem kapitalisme tidak memiliki kekuatan global dan globalisasi. Sementara Islam punya kemampuan ini dengan syarat para ilmuwan dan bangsa-bangsa Islam memperhatikan kenyataan dan kebutuhan global.”</span></p><div style="text-align: justify; font-family: verdana;"> </div><p style="text-align: justify;font-family:verdana;" class="MsoNormal"><span lang="IN" style="font-size:85%;"><span style="color: rgb(51, 255, 51);">Ayatullah Mohammad Mahdi Asefi, guru besar hauzah ilmiah Najaf dan Qom</span> dalam seminar ini menekankan bahwa model kemajuan Barat tidak tepat untuk diterapkan dalam masyarakat Islam. Dikatakannya, “Dalam penyusunan model kemajuan Islam-Iran, hendaknya dijelaskan terlebih dahulu pandangan Islam mengenai kemajuan apakah ia sebuah tujuan atau hasil? Ditegaskannya, “Dasar dan prinsip-prinsip utama kemajuan adalah meningkatkan kemampuan keilmuan universitas.”</span></p><div style="text-align: justify; font-family: verdana;"> </div><p style="text-align: justify;font-family:verdana;" class="MsoNormal"><span lang="IN" style="font-size:85%;">Sementara <span style="color: rgb(255, 0, 0);">Doktor Sayyid Habibullah Thaba’thabaian, dosen Universitas Allamah Thaba’thaba’i </span>dalam orasi pendeknya menilai perlunya mengukur secara benar kemajuan negara. Menurutnya, “Pengukuran yang dilakukan secara kontinyu akan memberikan kemungkinan untuk memperbaiki titik-titik lemah dan memperkuat titik-titik kuat.”</span></p><div style="text-align: justify; font-family: verdana;"> </div><p style="text-align: justify;font-family:verdana;" class="MsoNormal"><span lang="IN" style="font-size:85%;"><span style="color: rgb(51, 255, 51);">Ayatullah Hairi Yazdi</span> dalam seminar ini menyebut upaya mengenal dan melindungi secara detil undang-undang alam akan menjadi sarana untuk mencapai kemajuan yang hakiki.</span></p><div style="text-align: justify; font-family: verdana;"> </div><p style="text-align: justify;font-family:verdana;" class="MsoNormal"><span lang="IN" style="font-size:85%;"><span style="color: rgb(255, 0, 0);">Ibu Alasavand, dosen hauzah dan universitas</span> sebagai pembicara terakhir dalam seminar ini dalam orasinya menyinggung pentingnya memperhatikan keluarga sebagai poros kemajuan. Menurutnya, “Kemajuan berlandaskan spiritual dan memperhatikan dimensi budaya dalam pandangan strategis Islam harus lebih diprioritaskan.” Ia menambahkan, “Hendaknya harus mewaspadai nama maslahat dan pengertian-pengertian Islam agar dalam penerapannya tidak terjadi sekularisasi dan secara praktis tidak menjalankan struktur kemajuan Barat.”</span></p><div style="text-align: justify; font-family: verdana;"> </div><p style="text-align: justify;font-family:verdana;" class="MsoNormal"><span lang="IN" style="font-size:85%;">Di awal acara seminar, <span style="color: rgb(255, 0, 0);">Vaez Zadeh, Sekretaris seminar strategis</span> dalam menjelaskan proses terbentuknya seminar ini mengatakan, <span style="color: rgb(255, 0, 0);">“Ide pertama pembentukan seminar-seminar strategis lahir dari Ayatullah Sayyid Ali </span>Khamenei sejak sepuluh bulan lalu. Setelah dibentuknya sekretariat dan penjajakan dengan para pemikir, dosen, guru hauzah dan ilmuwan, dipilihlah “Model Kemajuan Islam-Iran” sebagai tema pertama seminar ini.”</span></p><p style="text-align: justify; font-family: verdana;" class="MsoNormal"><!--[if gte mso 9]><xml> <o:officedocumentsettings> <o:allowpng/> </o:OfficeDocumentSettings> </xml><![endif]--><!--[if gte mso 9]><xml> <w:worddocument> <w:view>Normal</w:View> <w:zoom>0</w:Zoom> <w:trackmoves/> <w:trackformatting/> <w:punctuationkerning/> <w:validateagainstschemas/> <w:saveifxmlinvalid>false</w:SaveIfXMLInvalid> <w:ignoremixedcontent>false</w:IgnoreMixedContent> <w:alwaysshowplaceholdertext>false</w:AlwaysShowPlaceholderText> <w:donotpromoteqf/> <w:lidthemeother>EN-US</w:LidThemeOther> <w:lidthemeasian>X-NONE</w:LidThemeAsian> <w:lidthemecomplexscript>AR-SA</w:LidThemeComplexScript> <w:compatibility> <w:breakwrappedtables/> <w:snaptogridincell/> <w:wraptextwithpunct/> <w:useasianbreakrules/> <w:dontgrowautofit/> 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mso-para-margin-bottom:.0001pt; mso-pagination:widow-orphan; font-size:10.0pt; font-family:"Times New Roman","serif";} </style> <![endif]--> </p><span style=";font-family:verdana;font-size:85%;" lang="IN" >Seraya mengisyaratkan pentingnya partisipasi para pemikir, ilmuwan, cendikiawan, guru hauzah dalam proses pengambilan keputusan dan pewacanaan tema ini di Iran, Vaez Zadeh mengatakan, “Dalam seminar-seminar strategis, selain mengkaji <span style="color: rgb(255, 0, 0);">aspek teoritis</span>nya juga memperhatikan serius <span style="color: rgb(255, 0, 0);">sarana</span> demi menerapkan apa saja yang telah dikaji.”</span>Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-3864427549630996967.post-82692565939850402622010-11-27T23:11:00.004+07:002010-12-04T23:29:27.981+07:00SUARA PEMIMPIN (16) : Prinsip-Prinsip Pemikiran Politik<span style="color: rgb(255, 0, 0); font-weight: bold;" class="headline">Prinsip-Prinsip <span style="font-style: italic;">Pemikiran Politik</span> Imam Khomeini ra</span><br /><br />Saya ingin menekankan pemikiran politik Imam Khomeini ra. Ide politik Imam Khomeini ra tidak terpisahkan dari pribadi beliau yang penuh daya tarik. Rahasia keberhasilan Imam Khomeini ra terletak pada pemikiran politiknya yang terpersonifikasikan dalam sebuah sistem yang disaksikan oleh seluruh mata masyarakat dunia. Tentu saja Revolusi Besar Islam Iran mencapai kemenangan dengan perantara masyarakat. <span style="color: rgb(255, 0, 0);">Bangsa Iran telah menunjukkan puncak kemampuan dan segala potensinya. Namun tanpa Imam Khomeini ra dan pemikiran politiknya, bangsa Iran tidak mampu melakukan pekerjaan besar semacam ini.</span> Ide politik Imam Khomeini membuka sebuah wacana yang bahkan jangkauannya lebih luas dari hanya sekedar membentuk sistem pemerintahan Islam.<br /><br />Pemikiran politik yang ditawarkan, diperjuangkan dan direalisasikan oleh Imam Khomeini ra wacana dan <span style="font-weight: bold; color: rgb(255, 0, 0);">solusi baru bagi umat manusia dan dunia.</span> Ada berbagai hal dalam pemikiran Imam Khomeini ra yang dibutuhkan umat manusia. Oleh karenanya, ia tidak akan pernah usang.<br /><br />Orang-orang yang berusaha mengenalkan Imam Khomeini ra sebagai pribadi yang terkait dengan sejarah dan hanya bagian dari masa lalu, tidak akan berhasil dalam usahanya. Imam Khomeini ra senantiasa hidup dalam pemikiran politiknya. Selama ajaran politiknya hidup, maka kehadiran dan keberadaan Imam Khomeini ra di antara umat Islam bahkan di antara umat manusia menjadi sumber karya besar dan abadi.<br /><br />Pemikiran politik Imam Khomeini ra memiliki sejumlah indikator. Kini saya akan menjelaskan beberapa poin penting dari ide-ide ini.<br /><br /><span style="color: rgb(255, 0, 0);">Pertama</span>, dalam ajaran politik Imam Khomeini ra <span style="color: rgb(255, 0, 0);">spiritual dan politik berkelindan erat tak terpisahkan</span>. Politik dalam pemikiran Imam Khomeini ra tidak terpisahkan dari spiritual, tidak terpisahkan dari irfan dan tidak terpisahkan dari moral. Sebagai simbol pemikiran politiknya, Imam Khomeini ra juga berpolitik sekaligus menjaga nilai-nilai moral. Imam Khomeini ra benar-benar menjaga masalah ini. Di masa perjuangan politiknya Imam Khomeini ra memfokuskan masalah spiritual dalam perilakunya. Seluruh perilaku Imam Khomeini ra selalu bersandar pada Allah dan spiritual. Imam Khomeini ra yakin akan kehendak tasyri’i Allah dan menyandarkan diri pada sunnah ilahi. Beliau benar-benar yakin bahwa seseorang yang bangkit untuk mewujudkan syariat ilahi, pasti hukum alam dan sunnah ilahi akan membantunya. Imam Khomeini percaya bahwa <span style="color: rgb(51, 204, 0); font-style: italic;">“Dan kepunyaan Allah-lah tentara langit dan bumi dan adalah Allah Maha mengetahui lagi Maha Bijaksana.” (QS. 48:4).</span><br /><br />Imam menjadikan hukum-hukum syariat sebagai basis gerakannya. Gerakan Imam Khomeini ra untuk kebahagiaan negara dan bangsa Iran berdasarkan bimbingan syariat Islam. Oleh karenanya, “taklif ilahi” (kewajiban ilahi) merupakan kunci kebahagiaan bagi Imam Khomeini ra yang berhasil menyampaikan beliau mencapai tujuan dan cita-cita besarnya.<br /><br /><span style="color: rgb(255, 0, 0);">Kedua</span>, keyakinan yang kuat dan tulus akan <span style="color: rgb(255, 0, 0);">peran rakyat, kehormatan manusia dan kehendak manusia.</span> Dalam ajaran politik Imam Khomeini ra jati diri manusia selain berharga dan memiliki kemuliaan, ia juga kuat dan berguna. Hasil dari kemuliaan dan kehormatan manusia dalam menentukan nasib manusia dan sebuah masyarakat menjadikan suara rakyat punya peran mendasar dalam pemikiran politik Imam Khomeini ra. Oleh karenanya, <span style="color: rgb(255, 0, 0);">demokrasi dalam ajaran politik Imam Khomeini ra yang diambil dari teks Islam adalah demokrasi hakiki. Tidak seperti demokrasi Amerika dan sebagainya yang hanya gembar-gembor, menipu dan memperdaya benak manusia.</span><br /><br /><span style="color: rgb(255, 0, 0);">Ketiga</span>, ajaran politik Imam Khomeini ra bersifat <span style="color: rgb(255, 0, 0);">global dan internasional</span>. Dalam ucapan dan ide politiknya <span style="color: rgb(255, 0, 0);"><span style="color: rgb(51, 51, 51);">Imam Khomeini ra </span>berbicara dengan umat manusia dan tidak dibatasi hanya dengan rakyat Iran saja.</span> Bangsa Iran telah mendengarkan pesan Imam Khomeini ra dengan telinga hatinya kemudian berdiri tegak, berjuang dan berhasil mencapai kemuliaan dan kemerdekaanya. Perlu dicamkan bahwa <span style="color: rgb(255, 0, 0);">ajaran Imam Khomeini ra untuk seluruh umat manusia.</span> Pemikiran politik Imam Khomeini ra menginginkan kebaikan, kemerdekaan, kemuliaan dan keimanan bagi semua umat Islam dan umat manusia. Ini sekaligus risalah yang dibebankan di atas pundak setiap muslim.<br /><br />Bedanya Imam Khomeini ra dengan mereka yang mengaku membawa misi untuk seluruh dunia terletak pada satu kenyataan penting. Pemikiran politik Imam Khomeini ra tidak ingin meyakinkan sebuah bangsa akan ide dan jalan beliau dengan perantara artileri, tank, senjata dan penyiksaan.<br /><br />Orang-orang Amerika juga mengatakan, “Kami punya misi di dunia untuk memperluas hak asasi manusia (HAM) dan demokrasi.” Cara memperluas demokrasi dengan menggunakan bom atom di Hiroshima?! Menggunakan artileri dan tank, mengobarkan peperangan dan melakukan kudeta di Amerika Latin dan Afrika?! Kini Timur Tengah menyaksikan segala kecurangan, penipuan, kezaliman dan kejahatan. Dengan cara-cara ini mereka ingin memperluas hak-hak asasi manusia dan misi globalnya?! Pemikiran politik Islam tersebar ke dalam benak manusia lewat pemikiran yang benar dan ucapan baru dengan penjelasan argumentatif. Akhirnya, bagaikan hembusan angin sepoi-sepoi dan bau semerbak harum bunga pemikiran ini menyebar ke segala penjuru dunia.<br /><br /><span style="color: rgb(255, 0, 0);">Poin keempat</span> dari pemikiran politik Imam Khomeini ra berkenaan dengan <span style="color: rgb(255, 0, 0);">pembelaan atas nilai-nilai. </span>Contoh jelasnya ketika Imam Khomeini ra menjelaskan masalah <span style="color: rgb(255, 0, 0); font-weight: bold;">Wilayah Faqih</span>. Sejak awal Revolusi Islam Iran, kemenangan revolusi hingga pembentukan sistem pemerintahan Islam, betapa banyak orang yang berusaha memperkenalkan masalah wilayah fakih secara tidak benar, buruk dan bertentangan dengan kenyataan. Akhirnya muncul berbagai kesimpulan yang tidak sesuai dengan kenyataan, kebohongan, berbagai kecenderungan dan harapan yang tidak sesuai dengan teks sistem politik Islam dan pemikiran politik Imam Khomeini ra.<br /><br />Bila terkadang kalian mendengar propaganda-propaganda menarik para musuh yang menyebarkan ucapan-ucapan semacam ini, maka ketahuilah bahwa masalah ini tidak hanya terjadi di masa kini, tapi sejak awal revolusi kelompok, kader dan berbagai propaganda pihak lain telah menyatakan omongan seperti ini.<br /><br /><span style="color: rgb(255, 0, 0);">Poin kelima</span> dari pemikiran politik Imam Khomeini ra sekaligus poin terakhir yang akan saya sampaikan terkait masalah <span style="color: rgb(255, 0, 0);">keadilan sosial</span>. Keadilan sosial merupakan <span style="color: rgb(255, 0, 0);">poin terpenting dan utama dalam ajaran politik Imam Khomeini ra</span>. Di seluruh program negara baik dari pembuatan undang-undang dan pelaksanaan hingga masalah peradilan, keadilan sosial dan penghapusan kesenjangan sosial harus menjadi perhatian dan tujuan.<br /><br />Petikan dari pidato Rahbar atau Pemimpin Besar Revolusi Islam Iran Ayatullah Al-Udzma Sayyid Ali Khamenei dalam acara lima belas tahun wafatnya Imam Khomeini ra. 3/6/2004 (14/3/1383)Unknownnoreply@blogger.com0tag:blogger.com,1999:blog-3864427549630996967.post-23816986965371422912010-11-27T23:04:00.002+07:002010-11-27T23:09:54.619+07:00SUARA PEMIMPIN (15) : Urgensi Telaah Ulang Pemikiran Imam Khomeini ra<span style="color: rgb(255, 0, 0); font-weight: bold;" class="headline">Urgensi <span style="font-style: italic;">Telaah Ulang</span> Pemikiran Imam Khomeini ra</span><br /><br />Kita rakyat Iran sebagai murid dan sahabat lama Imam Khomeini ra saat ini punya kewajiban paling utama untuk menelaah ulang pemikiran beliau. Keagungan pribadinya sebagai pemimpin besar revolusi dan permata cemerlang yang mempengaruhi seluruh dunia nampak dari pelajaran, pidato dan tuntunannya. Tentu saja masih ada jarak antara kita semua dalam mengenal pribadi agung ini dengan sempurna. Tanpa perlu dilebih-lebihkan harus dikatakan bahwa masih banyak dimensi dari pribadi agung, ruh malakuti dan manusia besar ini yang belum kita ketahui.<br /><br />Kita menyaksikan kenyataan yang ada dari dekat dan begitu juga mereka yang menyaksikan pribadi agung Imam Khomeini ra dengan jarak yang sama tidak mudah untuk memahami masalah sebenarnya. Mengurutkan semua dimensi pribadi besar Imam Khomeini ra dan menganalisa berbagai bidang dari manusia besar ini memerlukan pemikiran dan perenungan tersendiri. Kesiapan ini tidak bisa kita hasilkan dengan cepat semasa hidupnya dan rentang waktu yang tidak begitu jauh sepeninggal beliau. Namun berbagai pidato beliau menjadi pelajaran berharga bagi kita dan bisa kita manfaatkan kapan saja kita inginkan.<br /><br />Menelaah kembali pelajaran dan tuntunan Imam Khomeini ra memberikan kita kemampuan untuk mengenal lebih banyak dari dimensi kepribadian beliau dan dengan sendirinya pelajaran beliau membuka jalan bagi kita untuk mengikutinya. Satu dari ajaran Imam Khomeini ra pasti dapat menuntun kita menyelesaikan berbagai masalah yang muncul suatu waktu.<br /><br />Mencermati kondisi kekinian Iran dan posisi strategis rakyat Iran di benak masyarakat internasional, Imam Khomeini ra mengajarkan kepada kita agar<span style="color: rgb(255, 0, 0);"> menghargai persatuan</span> dan <span style="color: rgb(255, 0, 0);">kesatuan</span> yang dianugerahkan Allah kepada kita. Kini hati rakyat Iran semakin dekat satu dengan lainnya di banyak kesempatan dalam periode sepuluh tahun revolusi. Kenyataan ini juga berkat ruh malakuti Imam Khomeini ra.<br /><br />Petikan pidato Rahbar atau Pemimpin Besar Revolusi Islam di acara baiat rohaniwan, para pejabat dan rakyat Provinsi Zanjan, Nahavand dan Kashmir. 6/7/1989 (15/4/1368)Unknownnoreply@blogger.com0