"The issue has sparked a public debate over what to do with
Koranic verses that are in conflict with modern values..."
Saya tetap mengusulkan untuk menyatakan ayat-ayat itu telah
ketinggalan zaman dan oleh karena itu dibuang kelobang wc.
Selama ayat-ayat itu belum dinyatakan ketinggalan zaman siapa
yang bisa bilang bahwa Acmad Fauzi itu salah?
Selama ayat-ayat itu belum dinyatakan ketinggalan zaman siapa
yang bisa bilang bahwa Sayid Qutb itu salah?
Selama ayat-ayat itu belum dinyatakan ketinggalan zaman siapa
yang bisa bilang bahwa Maududi itu salah?
Selama ayat-ayat itu belum dinyatakan ketinggalan zaman siapa
yang bisa bilang bahwa Ben Laden itu salah?
Selama ayat-ayat itu belum dinyatakan ketinggalan zaman siapa
yang bisa bilang bahwa Turabi itu salah?
Selama ayat-ayat itu belum dinyatakan ketinggalan zaman siapa
yang bisa bilang bahwa Taliban itu salah?
Selama ayat-ayat itu belum dinyatakan ketinggalan zaman siapa
yang bisa bilang bahwa Gogon itu salah?
Selama ayat-ayat itu belum dinyatakan ketinggalan zaman siapa
yang bisa bilang laskar jihad assunah wal jammaah itu salah?
Dst.
Dst.
Nggak ada!
Orang kate mereka itu semua mendasarkan fikiran mereka kepada
ayat-ayat al-Quran!
Date sent: Sun, 13 Aug 2000 14:56:31 -0600 (MDT)
To: [EMAIL PROTECTED]
From: [EMAIL PROTECTED]
Subject: [INDONESIA-NEWS] JKTP - The Syariah Debate
> X-URL:
>http://www.thejakartapost.com:8890/iscp_render?menu_name=hitlist_details&id=2428158
>
> The 'syariah' debate
>
> Editorial and Opinion - August 14, 2000
>
> Should a modern Muslim beat his wife, even if his holy book allows him
> to do so? Obviously, the answer to this question is an unambiguous
> 'no'. In Turkey, however, the question, carried in a recent book
> published by a state-run religious foundation, Diyanet Vakfi, whether
> a man should strike his wife prompted the rekindling of an old debate.
>
> Mehmet Nuri Yilmaz, the head of Turkey's government directorate of
> religious affairs, said in an article contained in the August issue of
> a magazine published by his directorate that misconceptions in the
> West associating Islam with backwardness, violence and the isolation
> of women from public life actually stem from wrongly interpreted
> verses of the Koran.
>
> The issue has sparked a public debate over what to do with Koranic
> verses that are in conflict with modern values and Turkey's secular
> legal system.
>
> "These days, a philosophy that is not based on human rights has almost
> no chance of approval and success on a universal level," Yilmaz
> argues.
>
> At present, when Indonesian legislators in the country's highest law
> making body, the People's Consultative Assembly, are debating whether
> or not to adopt -- or rather readopt -- syariah Koranic law in their
> Constitution, this kind of public controversy illustrates one of the
> difficulties that are in store for the nation should it decide to
> adopt syariah.
>
> The issue of whether or not to restore the text known as the "Jakarta
> Charter" in the Constitution appeared, until just a few days ago, to
> have been resolved once and for all on August 18, 1945, the day the
> document was made public. Now, legislators of certain minority Islamic
> parties have decided to demand the readoption of the Jakarta Charter.
>
> The text of the charter contained just seven words, dengan kewajiban
> menjalankan syariah Islam bagi pemeluknya (with the duty to practice
> syariah by the faith's adherents), coming at the end of a clause
> affirming believe in one God as one of the country's foundations. The
> words were scrapped from the draft at the insistence of
> representatives of non-Moslem provinces, just before the Constitution
> was made public.
>
> It appears certain, though, that the demand will be rejected by the
> Assembly, given that some minority factions as well as the two biggest
> factions in the Assembly, the Indonesian Democratic Party of Struggle
> (PDI- P) and Golkar who together control more than half of votes, have
> already expressed their opposition.
>
> It is worth noting that the proposal to make the syariah obligatory
> for all Indonesian Muslims is rejected even by some of the country's
> most prominent Muslim leaders, including Hasyim Muzadi, chairman of
> Indonesia's 40-million-strong Nahdlatul Ulama (NU), Syafi'ie Ma'arief
> of the Muhammadiyah organization, the country's second-largest Muslim
> organization with more than 30 million members, and the noted Muslim
> intellectual, Nurcholish Madjid.
>
> The fact is that while the overwhelming majority of Indonesia's
> population is Muslim, Indonesian Muslims cover a wide spectrum of
> groups, ranging from the so-called abangan, or nominal Muslims who in
> all probability make up the majority of Indonesia's Muslim population,
> to various denominations of santri, or practicing Muslims. Certainly
> not all of those who are officially regarded as Muslims would feel
> comfortable being obliged to practice syariah.
>
> It seems, though, at least for now, that there is little reason to
> fear such a scenario becoming reality. By far most Indonesians --
> including Muslims who are aware of the diversity of their nation --
> would prefer Indonesia to remain as it is: a country that recognizes
> the One Almighty God as one of its foundations but that leaves it up
> to the people to live and worship according to their own faiths and
> persuasions.
Jusfiq Hadjar gelar Sutan Maradjo Lelo
=====================================
* Ijtihad untuk mencerdaskan ajaran Islam yang sekarang ini penuh ketololan,
kedunguan, kegoblokan dan kebodohan
* Ijtihad untuk memanusiawikan ajaran Islam yang sekarang ini biadab, keji dan nista
