Apa itu Wahabbi ? Apa hubungannya dengan Allah ? --- On Sun, 3/4/12, item abu <[email protected]> wrote:
From: item abu <[email protected]> Subject: Re: [proletar] Religious conflict and sacrifice for Wahhabism To: "[email protected]" <[email protected]> Date: Sunday, March 4, 2012, 5:59 PM Hehehe... itu kan negara yg melaksanakan hukum auloh. From: Sunny <[email protected]> >To: [email protected] >Sent: Tuesday, March 6, 2012 4:45 AM >Subject: [proletar] Religious conflict and sacrifice for Wahhabism > > > >http://www.thejakartapost.com/news/2012/03/02/religious-conflict-and-sacrifice-wahhabism.html >Religious conflict and sacrifice for Wahhabism >Khairil Azhar, Jakarta | Fri, 03/02/2012 10:59 AM >If you have spare time to read the news about trivial things such as traffic >accidents in Saudi Arabia, don’t be so shocked. > >It is quite common to read stories about small underage Wahabi boys driving >cars while their mothers sit beside them. It is common to see boys behind the >steering wheel since their mothers, no matter how intelligent, are not allowed >to drive, according to their religion. > >Along with other thousands of similar incomprehensible incidents, these types >of stories offer bitter proof of how Wahhabism, a radical Islamic school of >thought that is the dominant religious teaching in Saudi Arabia, is legally >practiced. > >In a society dominated by men, women have become the prisoners of ignorant >clerics. God’s creation of women as intelligent people is viewed as a >temptation that must be tamed oppressively. > >Furthermore, in the dominant religious sect, which was initially propagated by >Muhammad ibn al-Wahhab in the 18th century and later continued by his >descendants, women have been positioned as legally weaker than men and are — >as Fatima Mernissi defined their roles sexually among Moroccan Muslims — more >as the creatures of senses and passions. They therefore must be put under >men’s control if things are to be run on the straight path. > >Historically, Wahhabism was a “political” school of Islamic thought that >played a pivotal role in shaping the current dynasty and monarchy established >initially by Muhammad bin Saud, together with the religious leader Muhammad >ibn al-Wahhab, in 1744. Saud’s descendant, Abdul Aziz bin Saud, in 1932, after >recurrent bloody battles with the Ottomans, successfully took control over the >Arabian peninsula and its tribes. > >With the victory, his royal family ran the new born kingdom together with >al-Wahhab’s family, known as Al ash-Sheikh, the family that manages all things >related to religious affairs. > >Islam, therefore, has historically been very political since the beginning. >The concept of “jihad”, for example, has been interpreted politically as any >endeavor not only to establish a Muslim community, but more, in the Saudi >Arabian context, to put up a monarch led by the royal family with the Al >ash-Sheikh as its godly custodian. > >The use of Islamic symbols to maintain the status quo was then clearly seen in >the way Islamic affairs are conducted. King Fahd and his successor, for >example, positioned themselves as Khadim al-Haramayn al-Syarifayn, the >Custodians of the Two Holy Mosques, the center for Muslim rituals all over the >world. > >Equally, with the political authority they have, Islamic affairs are then >administered according to dominant beliefs and jurisprudences. > >With the historical and political blend, the face and substance of Islam in >the Wahhabi region is surely far from democratic or equal. On the surface, >Islam is a set of strict doctrines that are authorized by the Al as-Sheikh >family. Rules and regulations are made based on religious edicts instead of >real needs or scientific findings. > >That’s why, as the above story tells us, a car accident because of a child’s >driving is taken as something ordinary, however painful it might be logically >and rationally. > >What a man should do, however trivial it is, is convicted to have been written >in the sacred texts which are revealed trough the tongues of the clerics. > >Related to the Indonesian context, we have to face the effects of what Madawi >al-Rasheed, a Saudi social thinker living in London, says as “struggling in >the way of God abroad”. > >With the weight of maintaining the status quo politically, religious “jihad”, >however violent it might be, can be done abroad but not in Saudi Arabia >itself. > >In other words, the royal rulers together with the religious holders have >shrewdly channeled the people’s passion to disseminate and materialize their >radical religious thoughts in other countries since everything in their >homeland must be taken as done and final. It is the Muslims of other countries >who need religious propagations and to be changed. > >As we can see in Afghanistan, Pakistan, and other countries, wahhabisation has >been going on for a long time in Indonesia. With the remnants of petrodollars, >in terms of religious alms, individuals or organizations can establish >foundations, schools, or mosques as long as they meet the terms and conditions >defined by the Wahhabis stakeholders. > >Alas, things with religious attributes are so easily taken for granted. With >their need of cash flow, for example, religious leaders can pass over social >facts such as local traditions, social harmony, or traditional diversity. > >Worse, to those with less social sensibilities, certain radical teachings, >such as the pro-violent interpretation of jihad, are at once faithfully taken >into account. > >If we then look at how the current ruling parties in Indonesia are exploiting >Islamic issues, we might come to a similar conclusion politically. > >At an extreme point, organizations like the Islam Defenders Front (FPI) have >actually been founded for political reasons. With their historical footprints >for being close to military forces or policemen, those organizations function >as Wahhabis groups do in Saudi Arabia. > >They exist because they are needed for maintaining the status quo. Channeling >their radical religious passion is a rational choice to camouflage the rulers’ >political wishes and to defeat oppositions through a divide-and-rule method. >Are the rulers really concerned with religious affairs or religiosity? Nobody >knows indisputably! > >The writer is a researcher at Paramadina Foundation, Jakarta. > >Related News >> >a.. Islamic student group takes GKI Yasmin church dispute to Vatican >b.. RI media playing up Ahmadiyah issues: expert >c.. Another rally held over issue on illegal religious activities >d.. Govt told to address growing intolerance > >[Non-text portions of this message have been removed] > > > > > [Non-text portions of this message have been removed] [Non-text portions of this message have been removed] ------------------------------------ Post message: [email protected] Subscribe : [email protected] Unsubscribe : [email protected] List owner : [email protected] Homepage : http://proletar.8m.com/Yahoo! 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