Dunia Barat mempelajari segalanya melalui kejadian2, bukan dari mulut kemulut, bukan juga dari dongeng2 buku suci. Contohnya, hukum Newton ditemukan setelah mempelajari kejadian buah apel yang jatuh, bukan dari membacanya dari AlQuran atau dari mendengarkan khotbah2 nabi2.
Demikianlah, Dunia Barat mempelajari arti "Jihad" juga dengan cara2 yang sama dengan ditemukannya hukum Newton. Bedanya, kalo hukum Newton bisa dipahami setelah mempelajari kejadian jatuhnya buah apel dari pohon, maka "jihad" ini juga dipelajari dari kejadian peristiwa 11 September. Demikianlah, dengan penemuan hukum Newton, Dunia Barat menciptakan berbagai alat yang berguna untuk melindungi kesejahteraan bangsanya, sama dengan halnya, dengan menemukan arti "jihad" Dunia Barat menciptakan berbagai aturan2 baru yang bisa berguna dalam melindungi bangsanya dari serangan2 terorist, antara lain cara2 pencegahan terorisme melalui kerja sama antar negara diseluruh dunia, mencegah penyusupan, menutup kesempatan mereka penganut jihad untuk memasuhi Dunia Barat. Semoga anda semua bisa menghayati bagaimana caranya Dunia Barat bisa memajukan diri dengan mendalami kejadian2 yang bukan dari tulisan2 ataupun dongeng2 kitab suci. Ny. Muslim binti Muskitawati. --- In [email protected], "kim3hook" <[EMAIL PROTECTED]> wrote: > > Submitted by Reuven Paz ([EMAIL PROTECTED]), June 01, 2005 at 04:42 > > I must admit I have not yet read the new book by David Cook. Yet, from Dr. > Pipes' comments I can tell that the conclusions of this book seem to be > correct and very well presented. As a scholar in the field of radical > Islamist movements and doctrines for many years now, I would like to provide > the following comments: > > a. The radical and extremist interpretations of Jihad in our days, or in the > past 25 years since Abdallah Azzam imported his interpretations to > Afghanistan, opened the "Pandora box" and the "open university of Global > Jihad," and since the killing of an Arab "infidel" president in Egypt, have > gone only in one direction -- more extremism. "Moderate Islam and Muslims," > and "moderate Arab and Muslim governments, and there is some misleading use > of the term "moderate," indirectly assisted the spread of radical Islamist > global Jihad through the attitude towards Israel in particular and Jews in > general. A majority of Arab and Muslim governments and publics intensively > supported the use of "suicide operations" as an ISLAMICALLY legitimate > method of operation, and thus paved the way and opened the door for the > legitimacy of such operations on their own soil and against MUSLIMS as well. > One of the leading Saudi clerics of the new generation of the Islamic > establishment in the kingdom -- Sheikh Abd al-Muhsin al-Ubaykan -- who is > trying nowadays to lead the Saudi fight against its own extremists after > they had opened their terrorist Jihad on Saudi soil, admitted it. In an > interview already in 2003, he couragiously stated that "the legitimacy for > suicide operations in Israel opened a door we could never close." Therefore, > whether you support either side of the Israeli-Palestinian conflict, this > conflict is used by the "moderates" only to inflame the extremists and lead > them to more radical interpretations of Jihad. Two weeks ago, 58 Pakistani > clerics signed a fatwa that prohibited suicide operations. In the several > hours that followed this fatwa, a spokesman of the group hurried up to > clarify publically that the prohibition "does not include Kashmir, Iraq, and > Palestine." The Muslim official policy of "moderates" is hypocritic and > comes only, so far, to defend themselves but not to deal with the real > issue. > > b. Radical doctrines of Jihad are flexible and dynamic. They depend also on > the changing definitions of the ENEMY. Yet, there is a permanent factor -- > the sense that they could never close the wide gap between them and the West > in most fields. Therefore, they are motivated by the sense of HUMILIATION, > and hence, the automatic tendency to through everything against the West and > its culture, looking backwards to the glorious past of the Muslim empire of > the Middle Ages. This sense of humiliation is shared by almost all Muslims, > including in Muslim communities in the West. Humiliation, as wrote Franz > Fanon in the 1960s, is a main factor in extremism and the approach to > violence. Fanon was one of the leading ideologues of secular neo-Marxist > terrorism, but it implies to Muslims and Islamists as well. Wether this > sense is justified or not, the fact is that it exists and it is very > difficult, maybe impossible to uproot it from the Muslim mindset of both > extremists and moderates. Therefore, the answer to radical jihad is only > through education of the future generations of young Muslims. But, not by > imposing upon them what the West or the United States view as "correct" -- > Western terms of democracy; imposed reforms in the curriculum of their > studies; radical and quick changes of national order such as the power given > to the Shiites in Iraq after 500 years of Sunni rule. Fighting global Jihad > and extremism is a very long mission and cannot be acheived in a generation > or two. Continuing sense of humiliation through what they, including the > "moderates," perceive as "Western cultural colonialism" could only lead to > further support for the doctrines of global Jihad. > > c. ALL the developments of the doctrines of global Jihad with no exception, > come from the Arab world and exported to the non-Arab Muslim world, where > the majority of Muslims and moderate forms of Islam exist. Fighting > extremist interpretations of Jihad should start above all in the Arab world > itself. The non-Arab Muslim world has no influence over the Arabs. Moderate > interpretations of Islam in India, Indonesia, or Central Asia, are useless > in the Arab world. The change could come only from within the Arabs, and > there the focus should be. > > d. One of the most helping elements for radical Jihadists is the fact that > they are in many cases the only opposition to dictatorships, some of them > are less cruel but not better than Sadam Husein's. Hence, Islamist groups > became leading elements in struggling for human and civil rights, and gain > support by youngsters who are naturally attracted to such movements of > opposition. Jihad in their eyes is not just anger, terrorism, > anti-Americanism or Judaism, or an attampt to blame the Western enemy for > all their suffering. This is in many cases perceived as a struggle for > freedom, civil rights, reformism, and values that the United States is doing > its best to export to the Arab world. They cannot support the United States > while she is the primary shield for the Saudi royal family. Support for > global jihad is in many cases a very emotional element, motivated by the > complexity and ambivalency of the socio-political situation in the Arab > world, and the messages of the doctrines of global Jihad. Especially when > the heart and mind of those Jihadi fighters who exiled from the Arab world > remained in their own homelands -- Osama bin Laden in Saudi Arabia; Zawahiri > in Egypt; Azzam in Palestine, and even Zarqawi in Jordan not in Iraq. The > globalization of modern Jihad was also a means to bypass the difficulties of > fighting on Arab soil. It was also a political compulsion that was covered > by Islamist doctrines. > > Thank you > > Reuven Paz ------------------------ Yahoo! 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