Saudi itu ngejalankan hukum auloh, bukan wahabisme. From: Dave Saib <[email protected]> >To: [email protected] >Sent: Monday, March 5, 2012 9:30 AM >Subject: Re: [proletar] Religious conflict and sacrifice for Wahhabism > > > >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] > > > > >
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