Yth.Dunsanak Adrisman , Assalamualaikum wr.wb. Ambo sebagai seorang non partai sangat setuju dengan pandapek dunsanak.Kita sebaiknya mandukuang PKS sebagai partai masa depan ,selama partai besar tidak tegas dalam pemberantasan korupsi yang telah marusak bangsa dan negara kita.serta manyangsarokan rakyat. Partai besar balinduang dibaliak ideologi nasionalis tapi perbuatannyo anti nasional ,tidak satu kato jo perbuatan.
Pendapat Syheik Ganuchi bana, sebaiknyo aktivis Islam bergerak diorganisasi terbuka. Sayangnyo organisasi besar nan ado kini didominasi kekuasaan kelompok pimpinan yang indak maagiah peluang untuak aktivis yang bernuansa Islami., bahkan sebaliknya mendramatisir hantu negara Islam, fundamentalisme ,ekstrimisme dlsb. Sahinggo itu dulu tanggapan ambo, semoga ado manfaatnyo. Wallahu alam dan maaf sabalunnyo. Wassalam, Asmardi Arbi. ----- Original Message ----- From: "Adrisman Yunus" <[EMAIL PROTECTED]> To: "Komunitas MINANGKABAU (Urang Awak) Pertama di Internet (sejak 1993)" <[EMAIL PROTECTED]> Sent: Friday, April 09, 2004 12:55 PM Subject: [EMAIL PROTECTED] Beberapa strategi harakah dalam menegakkan Dien Islam > Assalaamu 'alaikum wr. wb., > > Dalam hingar bingarnya pemilu sekarang ini kita sama > sama melihat dan dihadapkan dengan pilihan2 gerakan > islam melalui partai2 yang berasaskan islam dimana > salah satunya adalah pks yang memproklamirkan dirinya > sebagai partai dakwah. > PKS yang saya bayangkan adalah partai yang mencoba > masuk kedalam sistim itu sendiri untuk mencoba memberi > good influence pada parlemen yang konon sarat dengan > sumber kebocoran negara dan awal terjadinya segala > macam korupsi dinegeri ini. > Selain aktif dalam organisasi atau partai2 yang ada > apakah pilihan bagi kita2 yang non partai namun ingin > juga turut serta demi tegaknya dien islam dinegara > kita ini. > > Dibawah ini adalah suatu artikel bagaimana satu > pemikiran tentang berbagai harakah Islamiah yang > berjuang dalam menegakkan dien ini. Pemikiran shaykh > Ganuchi ini, meski masih dapat diperdebatkan, menurut > saya merupakan metode yang "reachable" bagi berbagai > gerakan Islam saat ini. > > Satu sarannya adalah bahwa seorang aktivis muslim, > semestinya lebih berkiprah dalam organisasi-organisasi > yang bersifat terbuka dibanding yang berasas Islam. > Lebih memusatkan perhatian pada gerakan sosial > (terutama dalam pembentukan civil society) daripada > yang bertujuan murni untuk berkuasa secara politik. > Dengan cara itu tujuan-tujuan Islam sebagai "rahmatan > lil alamil" (QS Al-Anbiya:107) lebih mudah tercapai > dan akan lebih langgeng. > > Dalam konteks Indonesia, seorang muslim aktivis akan > berperan sebagai agent of change manakala dia dapat > mempengaruhi suatu lingkungan yang kurang Islami. > Inilah sebenarnya tantangan bagi kita saat ini dan > inilah sebenarnya tujuan dakwah bagi kita di > lingkungan kita masing2, dipengajian-pengajian lokal > ataupun dikomunitas cyber seperti di RN ini. > Meningkatkan akhlaq kita semua (li utamimma makaarimal > akhlaq)untuk dapat mengemban tugas sebagai penerus > tugas para Rasul. > > Wallahu a'lam. > > Wassalaamu 'alaikum wr. wb., > adrisman > > ======================================================= > Islamic Movements: Self-Criticism and Reconsideration > > > By Shaykh Rashid al Ghanuchi > > Looking at the Islamic revival worldwide today - a > revival aiming to rebuild the individual and society > and recompose the nation's thought and politics based > on Islam - we find it making progress. It is making > victories that no other ideology is making in today's > world. The progress is not limited to the idea, > because the idea itself is improving. The Islamic > movement has been able to discover new areas of Islam, > and the discoveries continue along the path forged by > men of the last century like Jamal al-Din al-Afghani > and continued by men like Hasan al-Banna and Abu > Al-A'la al-Maududi. > > The ideas of these men gave birth to modern Islamic > movements which rediscovered the Islamic basis upon > which to build life. Islam is not a group of > individual beliefs, rituals, or mannerisms. It is a > comprehensive way of life. Islam was around before the > modern Islamic movement, but it had been thought of as > a preparation for one to get to heaven, not a system > to mold society. > > Today Islam is progressing forcefully while secularism > is falling rapidly. > While Islam attracts people who are looking for > justice, secularism is loosing major footholds and has > lost its ability to defend itself except by violence. > When you see a secular state using more and more > violence, know that it is bankrupt. The secular state > has lost its legitimacy. Instead of being based on > popular support, these states are based on > international support and on violence. > > Meanwhile, Islam is progressing vertically and > horizontally. Its idea deepens daily while spreading > from fields such as politics and economics to art, > human resource development (including women), and > institution-building. Despite this remarkable > progress, however, I must make some negative remarks, > emphasize some shortcomings in the performance of the > Islamic movement, and warn against some pitfalls, > because we cannot always focus on the positive side of > things. > > One of the elements of repentance is reconsideration. > We must reconsider our actions every day. Are we > really on the truth path, or can we be described by > the Qur'anic verse: "We found our forefathers doing > something and here we are doing the same" (Zukhruf: > 23). This verse was intended to describe the > polytheists, but Muslims should learn to understand > the > meaning of continuous evaluation. So repentance is not > something limited to our relationship to God; it > includes reconsideration of the self at every step in > life. This is why self-criticism is so important. The > Prophet (PBUH) says, "Hold yourself accountable before > you are held accountable." > > It is imperative that every movement correct its > performance. It should ask: is our plan fulfilled? Why > were we late in fulfilling it? What can we do to avoid > delays next time? If a movement has 20 members in the > parliament in one election, and five in the next, > shouldn't it ask why? If the state has conspired > against us, why and how? Such a movement should not > get angry because we ask that it re-evaluate itself. > We have performed such re-evaluations in our movement, > and were able to put our finger on a number of > mistakes that we made in dealing with the regime in > our country. > > What I am proposing is a group of comments that have a > lot of room for personal interpretation. Some might > agree, disagree, or partially disagree. > > My first comment is about the strategy of the Islamic > movement in dealing with minorities. Muslim minorities > are 45 percent of the entire world population of > Muslims. They are a major value for Islam, and they > are the pioneers of Islamic propagation. Either they > help open the path or else they become extinct. > Supporting these outlying regions must be a priority > before extinction. Look at what happened in the Balkan > region. In the days of the Ottomans, the spread of > Islam was rapid. After the demise of the Caliphate, > the Islamic presence there is like puddles of water > where the sea has left, waiting to dry out. > > The balance of international power is not on the side > of these minorities. > They should not have to over-extend their resources > and carry the burden of Islamic governance. This is a > role for the countries with a Muslim majority. If > these Muslim minorities adopt the ideas of Islamic > governance laid out by Sayyed Qutb and others at this > point, they will have signed their own death warrant. > The role I suggest for Muslim minorities is to > reinforce the Islamic presence in the countries they > live in. There is a big difference between maintaining > a presence and working to establish an Islamic > government. The most a minority can hope for is > participation in politics. In fact, their entry into > the realm of politics is sometimes a major reason for > the attention minorities get. So they better focus on > social work. Politics is a grinding arena. The race > for government is the race for wealth and influence. > > Sometimes we find Muslim minorities asking for > independence or a separate state. Of course this is > allowed from a legal point of view, but in reality > it must not be allowed. We can ask: is the quest for > independence necessary? Or can we except a lesser > arrangement, like self-rule, in preparation for the > return to Islam? This goes for the Chechnyans, where > the Muslim minority is demanding independence from > Russia. Russia is a decaying empire; Islam can get to > it in time. So why should we prevent that by splitting > from it especially if independence is simply not > viable and would lead to the annihilation of the > Mulsim minority? Also, the incessant demand for > independence might damage the relationship between the > Muslim world and the nation that the Muslim minority > wants independence from. If the Muslim minority in > China adopts the demand for independence one day, > and the Muslims find an interest in allying with China > against some mutual enemy, the Muslims will be faced > with a major dilemma. The Islamic nation has an > interest in not picking fights with China, India, or > even Yugoslavia these days. Wherever Muslim minorities > can live safely, and practice their religious rites > freely, independence is not necessary. In fact, the > pursuit of independence could be deadly. Generally > speaking, Muslim minorities are not requested to > govern the countries they live in by Islam, nor to > think about independence, because this will lead to > their genocide and put the entire Islamic nation's > interests in danger. > > The second comment is about priorities. Is our > priority social work or reaching power? These two > items might not be mutually exclusive - Islam > wants to Islamize politics and society simultaneously > -but if the interests of social missionary work > (da'wa) contradicts political interests, the social > interests must be put before anything else. It has > been proven that what is achieved socially is more > permanent and better than what is achieved > politically. Modern experience has taught us that > things achieved through the state are quick but > short-lived, because they > depend on force. But what is done through social > activity lasts, because it depends on persuasion. > Humans do not like to be forced. The Meccans offered > Muhammad (PBUH) the government but he refused it, > preferring instead to establish his calling. > > The Islamic movement must not have the government as > its first priority. > Takeover of government should not be the biggest > achievement possible. A bigger achievement would be if > the people would love Islam and its leaders. > Our entire activity is based on the Islamic state of > Umar ibn Abdul Aziz, which lasted only for two years, > and the Guided Caliphate before him. Who remembers > anything from the Umayyad or Abbassid caliphates? Umar > ibn Abdul Aziz was a beacon because he renewed the > prophetic form of government. The issue is not how > long you governed, but what you did. The years of Umar > left a long-lasting effect in the hearts of Muslims > for the rest of history. The most dangerous thing is > for the Islamists to be loved by the people before > they get to power and then hated afterward. > > The third comment deals with civil society. The > Islamic movement should be keen on developing and > strengthening civil society even after the state is > established. Even the Islamic state doesn't have > control over everything under it. Government is a > small part of the institutions of civil society. > It is there to support and strengthen society. There > must be more institutions of civil society, enough so > that the people don't need the state. The Islamic > movement must return power to the society through > grassroots institutions. These institutions must be > led by elected officials. > > There shouldn't be institutions exclusively for > Islamists. It's better to have nationwide institutions > where everyone competes for their leadership. > It is a waste of time to have a leftist student > organization, an Islamic student organization, etc. > The Islamic movement should not be an excuse to > divide the people. All are Muslims, but the Islam of > some needs a little rejuvenation. Even the idea of > Islamic parties should be given up. While the word > "Islamic" usually is prohibited for political reasons > from being in the name of Islamic parties, that might > actually be a blessing. Any party that the Islamists > participate in must be an open, national party. > > The fourth comment is on the current conflict between > the Islamic movement and the secular state. The > movement is being subjected to horrific amounts > of violence and suppression. The question is: how > should the movement respond to oppression by the > secular state? Is state violence a justification for > popular violence? There are many religious replies to > this question; most do not condone violence against a > government that calls itself Islamic. Pragmatically > speaking, however, all of the episodes where > Islamists are responded violently to state violence > have been negative. > Popular violence, whether Islamic or otherwise, has > not been able to damage any regime's standing. > Leftists and Islamists have carried out violence, > and it has led to nothing but disaster, as in Syria. > > The Islamic movement must abide by peaceful methods. > It must refuse all forms of military activity. This is > the lesson we can learn from the Rafah Party in > Turkey. The achievements of the Islamic movement were > confiscated more than once by the military. Had the > Islamists called for revolution against the army, it > would have been utter stupidity and it would have been > a catastrophe. Today the Islamic movement in Egypt > suffers from hard times, but its leaders refuse to be > misled into violence. These regimes want the > Islamists to enter the fighting arena, because the > government has more resources. Violence is what these > regimes specialize in, and they are rather creative at > it. The arena of the Islamists is thought, and that is > where the rulers are bankrupt. We should not be pulled > into a field where they will surely win. > > The fifth comment deals with democracy. Many Islamists > associate democracy with foreign intervention and > non-belief. But democracy is a set of mechanisms to > guarantee freedom of thought and assembly and peaceful > competition for governmental authority through ballot > boxes. The Islamic movement's negative attitude toward > democracy is holding it back. We have no modern > experience in Islamic activity that can replace > democracy. The Islamization of democracy is the > closest thing to implementing shura (consultation). > Those who reject this thought have not produced > anything different than the one-party system of rule. > > The Islamists have two examples: Iran and Sudan. Both > are searching for identity, searching for a modern > Islamic form of government. We have no modern example > for implementing Islamic government. The uneducated > think that the Islamic program is a ready-made entity: > stick it on the ground and implement it. I don't see > any choice before us but to adapt the democratic > idea. It might even be dangerous to ignore democracy. > Even more dangerous is for the Islamic movement to > reach a state where either it remains in power or it > dissipates. The movement's options must be open to > guarantee its existence. The ones who can gain the > most from democracy are the Muslims; they should be > the most keen for it. They might come to power > whenever free elections are held. The secularists are > in the minority these days. They are the ones who have > problems with democracy. They are preventing democracy > in the Islamic world, because they would lose. > > The Islamic mind must adjust until it sees things in > their real light. > America, the Zionists, and the secularists are the > ones afraid of democracy in the Islamic world. So why > do you, brother in Islam, share this fear with them? > Why are you helping them destroy this beautiful > thought? The Islamists must realize that, despite the > achievements of the Islamic movement, the balance of > power is simply not in their favor. The balance is > in the secularists' favor. Governance might be > something the Islamic movement cannot do alone. Maybe > the better option is to participate in government as > long as the balance of power is what it is. This would > maintain the achievements that the movement has gained > over time. Governing single-handedly would put the > Islamists in the spotlight, and then isolation. > Rather, they must open up to all the political forces > and forge alliances with all national parties. Islam > is facing the threat of Zionism. > The Islamists must be looking for common ground to > establish a dialogue with the national forces, even > Western non-xenophobic streams of thought, to face the > Zionist threat together. The Zionist threat is > endangering the Islamic nation and the world, and is a > threat to values, family and religion. It aims to get > rid of everything good about humanity. > > We must work to lessen the conflicts between the > Islamic trend and other political trends in the Muslim > world. May God help us. > "If anyone fears God, He will find him a way out for > him that he never thought possible. If one trusts God, > He will be enough for him" (Talaq:2-3). > Such promises must remain in our souls, and in the > souls of the generations to come. The sun of Islam > will shine the world over. > But we must affirm the need to educate ourselves in > Islam, fear God, observe the prayers, read Qur'an, and > find time to feel God in our everyday lives. We must > believe that, without God's presence, we cannot change > any balance of power. "And God will have His way, but > most people do not believe" (Yusuf: 21). > > > Shaykh Rashid al Ghanuchi is head of the Al-Nahda > Islamic movement of Tunis and is one of the most > important Islamic thinkers today. After obtaining > political asylum, he has resided in Britain. He is > considered one of the more pragmatic Islamic leaders > and supporters of coexistence and cooperation among > cultures.Politic > > __________________oOo_________________________________ > Ayat Of The Day: "Perkataan yang baik dan pemberian > ma'af lebih baik dari sedekah yang diiringi dengan > sesuatu yang menyakitkan (perasaan si penerima). Allah > Maha Kaya lagi Maha Penyantun." (QS. Al Baqarah 263) > ___________________oOo_________________________________ > ____________________________________________________ > Berhenti/mengganti konfigurasi keanggotaan anda, silahkan ke: > http://groups.or.id/mailman/options/rantau-net > ____________________________________________________ ____________________________________________________ Berhenti/mengganti konfigurasi keanggotaan anda, silahkan ke: http://groups.or.id/mailman/options/rantau-net ____________________________________________________
