Sekularisasi, pemisahan urusan agama dariurusan
negara, di Indonesai TIDAK mungkin terjadi selama
Islam tidak melakukan Reformasi...
Tapi apakah Islam bisa melakukan Reformasi?
Susah.
Susah sekali, tapi TIAK MUSTAHIL.
Susahnya?
Karena orang Islam tipikal percaya al-Mushaf itu
berisi wahyu Allah, jadi isinyakudu dipercayai
seluruhnya benar, dan hadits itu ada yang sahih.
Tapi ini semua adalah omong kosong.
Jadi?
Islam bisa melakukan reformasi bila orang Islam sadar
bahwa al-Mushaf itu TIDAK berbukti berisi wahyu Allah
dan hadits itu MUSTAHIL ada yagn sahih.
Bersama ini pendapat Samir Khalil Samir, seorang
Jesuit yagn dekat dengan Vatikan tentng Reformasi
Islam.
» 09/04/2006 15:57
ISLAM
Islam walking a tightrope between violence and reform
Samir Khalil Samir, sj
The Islamic world is frontpage news. In places like
Iran Iran, Iraq, Afghanistan, and Lebanon a warlike
Islam is facing off the West in increasingly harsh
ways. In the West itself, Muslim communities grow in
number as do conversions. But what might appear as a
renaissance is in fact the sign of a profound crisis
within the religion founded by the prophet Muhammad.
Fr Samir Khalil Samir, a Jesuit and Islam scholar who
teaches in Beirut, offers an across-the-board analysis
of what ails contemporary Islam and the ways radical
and progressive Muslims try to nurse it back to
health. Here, exclusive for Asia news, is the first
part of a series of article on the subject.
Beirut (AsiaNews) – The Islamic world is
troubling to the Western observer: it appears as a
force, an extraordinary power, which is on the move
that no one can stop. This sensation – which
frightens many Westerners – corresponds to what
many Muslims call Sahwah, the Reawakening. Actually
though this power is suffering from a profound crisis
which is perceived by all Muslims: the inability to
adapt to the modern world, to assimilate modernity.
In fact, Islam is going through a very profound
crisis. It is a fact which is not only evident to
outside observers. There is by now no Muslim,
thinker, Arab or Islamic newspaper that is not
discussing this fact: Islam is facing a crisis.
There is a distinction to be made. For radical
Islamists – who are pursuing the project for a
political Islam – the "blame" for the crisis
falls on the West and its aggressiveness. For some,
this crisis dates back to the Crusades; for others, to
recent colonization; for others, to the creation of
the State of Israel; for others still, it goes only as
far back as American aggression in Afghanistan and
Iraq. In all cases, what is ailing Islam comes from
outside itself, from the Other.
There is however another group, ever more numerous,
which affirms that Islam's ailment is within itself.
This position is usually found among liberal
personalities, intellectuals. They too stop short of
saying that the problem is right in the Koran: for
them, the problem is in the interpretation made of the
Koran, of Islam as a religious, political, social and
cultural system. Judging by comments that appear in
the press in Islamic countries, we can say that
positions of radical Islamism amount to a good 20%;
liberal tendencies account for some 10 to 20%.
All agree however that the time has come for reform in
Islam.
A. HISTORICAL ROOTS
1. Islam's slumber
A recurring topic in such debates is that of "Islam's
slumber". Radicals attribute this "slumber" to four
centuries of Ottoman domination, which would have
curbed the religion's development. Liberals instead
affirm that this "slumber" began already in the 12th
century and perhaps even earlier. In any case, all
agree that this slumber created a "closure of the
opening to interpretation," the expression which
literally translated from Arabic is "closure of the
door of ijtihād." In this context of reform,
ijtihād is a key word. This word shares the same
root with jihād, holy war. It expresses an
effort which in jihād is oriented toward
violence, to armed battle on the path of God.
Ijtihād is the moral and intellectual effort to
reform; it is "interpretation".
Something that is continuously repeated in the Islamic
world is that "the door has been closed to
ijtihād"; little room has been left to
interpretation, which has resulted in fossilization,
stiffening. It is a discussion that has been present
in the Arab world since the mid 1800s. For decades,
there has been talk of "the closing of the door" to
define the urgency of reform in Islam. For many
liberals of the time, including the great religious
leaders such as Khair ad-Dīn Al-Tūnisi
(1810-1899), from Tunisia, Jamāl ad-Dīn
al-Afghāni (1838-1897) from Persia, Abd
al-Rahmān al-Kawākibi (1854-1902) from
Syria, and, above all, Sheikh al-Azhar Muhammad 'Abdoh
(1849-1905) from Egypt, reform was to be made
absorbing elements of Western culture and achieving a
harmonious unity between the Islamic world and the
Western world.
The First World War and the fall of the Ottoman Empire
then brought to the secularization of Turkey and the
abolition of the Caliphate (1923-4), as well as the
control of various Arab nations by the West, England
and France. All this marks the great
religious-political fall of Islam which suddenly found
itself divided into nations, with no caliph, no
leaders, no guides.
2. Radicalism of the Muslim Brotherhood
This situation of crisis gave rise to the Muslim
Brotherhood which was seen as the authentic solution,
in opposition to that of reformists who wanted to
imitate the West. Its founder, Hassan al-Banna (1906
– 1949), used a very simple argument: our great
reformers wanted to reform Islam taking Europe as a
model, and it was Europe itself which dismantled the
Islamic world and deceived us. He was supported in
his reasoning by the Imam Muhammad 'Abduh's dearest
disciple, Sheikh Rashid Rida, a naturalized Egyptian
originally hailing from Tripoli-Syria (now Lebanon),
who had pronounced a simple principle: Islam is the
solution to all problems of society (al-Islām
huwa al-hall); there is no need to resort to anything
outside Islam. It is enough to go back to the roots
of Islam, namely to the Koran and the Tradition of the
Prophet, taken literally.
In the effort to deal with the crisis, such a position
does not strive to innovate, but to return to a
"primitive" Islam, taking original Islam as a model.
When "original" Islam is spoken of, what is meant is
the conquering Islam. In fact, such a vision relies
above all on the second phase of Mohammad's life, the
Medina phase (622-632), when Islam organized itself
politically; and then on the era of the first caliphs,
known as "the well guided", who conquered the Middle
East and the Mediterranean (632-660). That period is
seen as that of real Islam, capable of conquering the
world. The return to these origins, the reasoning
goes, is what will allow Muslims to enlarge their
worldwide conquests.
Since then, this tendency has become ever more
radical, giving life to all those movements we call
"Islamist" or "fundamentalist."
As can be seen, such an approach provides a direct
solution to the crisis, skirting the need for an
in-depth analysis of the reasons for the crisis. If
one asks: Why has Islam stayed behind (in science, in
technology, in culture, in art, in the spread of ideas
at the global level, in domination...)? The answer is
obvious: because it was attacked, thwarted,
imprisoned...The Other is to blame for the crisis.
3. Liberals and the interpretation crisis
The liberal position, instead, attributes the main
responsibility for crisis to the erroneous way in
which Muslims have interpreted the Koran: that of
having made it into a political handbook, of having
projected onto the Koran the sociological and cultural
conceptions typical of a certain period, the
domination of male over female, the desire for
violence, ignorance etc. In the current period,
liberals are speaking out against the ignorance of the
people, the authoritarianism (the non-democracy) of
their governments, and above all the poor training
given to imams, which has, at this point, generated a
popular Islam which is by the ignorant and for the
ignorant.
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---------------
Jusfiq Hadjar gelar Sutan Maradjo Lelo
Allah yang disembah orang Islam tipikal dan yang digambarkan oleh al-Mushaf itu
dungu, buas, kejam, keji, ganas, zalim lagi biadab hanyalah Allah fiktif.
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