Peranan dan sumbangan Islam di Amerka,
Muslims in the United States
Islam is especially growing in the United States. However, it is difficult to
generalize about American Muslims. They are converts, immigrants, factory
workers and doctors. This varied community is unified by a common faith,
underpinned by a nationwide network of a large number of masjids (mosques).
Muslims arrived early in North America, the first mosque being built in North
Dakota in the 1920's. By the eighteenth century there were many Muslims in
North America. Great numbers of born Americans have entered the fold of Islam.
They are from different classes; the rich, the poor, the educated and the
illiterate. Today, there are over five and a half million Muslims in the United
States1 and some accounts have Islam as the second largest religion in the
United States, surpassing even Judaism in its numbers2.
Further, it may be appropriate to point out an important indication of the
truth of Islam. It is well known that in the United States Islam is the
fastest-growing religion. The following are some observations on this
phenomenon:
"Islam is the fastest-growing religion in America, a guide and pillar of
stability for many of our people..." (Hillary Rodham Clinton, Los Angeles
Times).3
"Moslems are the world's fastest-growing group..." (The Population Reference
Bureau, USA Today).4
"...Islam is the fastest-growing religion in the country." (Geraldine Baum;
Newsday Religion Writer, Newsday).5
"Islam, the fastest-growing religion in the United States..." (Ari L.
Goldman, New York Times).6
This phenomenon indicates that Islam is truly a religion from God (Allah). It
is unreasonable to think that so many American converted to Islam without
careful consideration and deep contemplation before concluding that Islam is
true. These Americans came from different classes, races and walks of life.
They include scientists, professors, philosophers, journalists, doctors,
nurses, teachers, artists, lawmakers, chefs, laborers, and every other sort of
person imaginable.
Source: 1. The World Almanac and Book of Facts 1996, Famighetti, p. 664
2. Ted Kopel, "Nightline", April, 1998.
3. Larry B. Stammer, Times Religion Writer, "First Lady Breaks Ground With
Muslims," Los Angeles Times, Home Edition, Metro Section, Part B, May 31, 1996,
p.3.
4. Timothy Kenny, "Elsewhere in the World," USA Today, Final Edition, News
Section, February 17, 1989, p.4A.
5. Geraldine Baum, "For Love of Allah," Newsday, Nassau and Suffolk Edition,
Part II, March 7, 1989, p.4.
6. Ari L. Goldman, "Mainstream Islam Rapidly Embraced By Black Americans," New
York Times, Late City Final Edition, February 21, 1929, p.1
Wassalam
reporter jalanan <[EMAIL PROTECTED]> wrote:
Darma Gandhul vs Islamisasi Jawa
Date: Wed, 15 Feb 2006 06:20:48 +0700
From: "Rudyanto Arief" <[EMAIL PROTECTED]>
Subject: 6. Sama dengan Darmogandul dan Gatoloco dalam Menolak Syari'at
Islam
Bung Rudyanto Arief 'Winaku' (nama asli atau samaran?),
Perkenalkan namaku ReJa...alias Reporter Jalanan. Tentang Serat Darma Gandhul
yang Anda kutip kok tidak sama ya dengan naskah aslinya? Sepertinya tak ada
dialog-dialog macam Anda kutip.
Kebetulan saya menyimpan naskah yang sudah disarikan dalam Bahasa Jawa
Ngoko (kasar). Mungkin ada Darma Gandhul versi yang lain?
Tetapi pada intinya serat yang ditulis Ki Kalamwadi (nama samaran dari
pujangga Raden Ngabehi Ronggowarsito) adalah kekecewaan orang-orang Jawa saat
masuknya Islam. Serat ini juga sekaligus mengoreksi sejarah masuknya Islam di
Jawa (dan Indonesia) yang digembar-gemborkan sebagai cinta damai, tapi dalam
kenyataannya berdarah-darah dan penuh intrik. Hal serupa juga terjadi di
wilayah lain dengan pola yang mirip: merebut kekuasaan yang sah. Mereka juga
tak rela tindakan para wali yang suka mengutuk dan memusnahkan patung-patung
peninggalan nenek moyang, karena
dianggap sebagai berhala yang tak sesuai dengan nilai-nilai Islam. Kekuatan
Islam selalu mengincar kekuasaan. Tanpa itu, keislamannya kurang komplet -
seperti makan rujak tanpa cabe.
Betapa sakit hatinya seorang ayah (Prabu Brawijaya) yang dihianati oleh
anaknya sendiri (Raden Patah) akibat dipengaruhi oleh para wali untuk merebut
kekuasaan. Kala mendengar anaknya akan menyerang Majalengka, ia sungguh
masygul. Awalnya mereka minta izin baik-baik ingin menyebarkan agama Islam di
Jawa, tapi akhirnya menikam dari belakang.
Tak puas jadi ulama saja, mereka lalu meminta-minta jabatan. Kritikan
lainnya terhadap Islam dengan perlambang tikus, tawon, dan dhemit diwadhahi
peti:
------------------------
Tikus iku watake ikras-ikris, suwe-suwe yen diumbar banjur
ngrêbda, têgêse: para 'ulama dhek samana, nalika lagi têkane nyuwun
panguripan marang sang Prabu ing Majapahit, barêng wis diparingi,
piwalêse ngrusak.
Tawon iku nggawa madu kang rasane manis, gêgamane ana ing silit,
dene panggonane ana ing gowok utawa tala, têgêse: maune têkane
nganggo têmbung manis, wusana ngêntup saka ing buri, dene tala
têgêse mêntala ngrusak Majapahit, sapa kang ngrungu padha gawok.
Dene dhêmit diwadhahi pêthi saka Palembang, barêng dibukak muni
jumêglug, têgêse: Palembang iku mlembang, iya iku ganti agama, pêthi
têgêse wadhah kang brukut kanggo madhahi barang kang samar,
dhêmit têgêse samar, rêmit, rungsid, dhêmit iku uga tukang nêluh.
Mungguh gênahe mangkene: bêdhahe nagara Majapahit sarana ditêluh
kalayan primpên lan samar, nalika arêp pambêdhahe ora ana rêmbag
apa-apa, samudanane mung sowan garêbêgan, dadi dikagetake, mula
wong Majapahit ora sikêp gêgaman pêrang, wêruh-wêruh Adipati Têrung
wis ambantu Adipati Dêmak.
Kuna-kunane ora ana praja gêdhe kaya Majapahit bêdhahe mung
saka diêntup ing tawon sarta dikritiki ing tikus bae, apa dene bubare
wong sapraja mung saka ditêluh ing dhêmit.
------------------
Serbuan tentara Islam dari Demak yang menyamar dalam iring-ringan Garebeg
Mauludan benar-benar licik. Senjatanya mereka simpan, sehingga pasukan
Majalengka tak siap untuk menangkalnya. Runtuhlah kerajaan Majalengka
(Majapahit), lalu berjayalah kerajaan Islam di Demak, walau tak lama.
Beribu-ribu orang yang tak mau masuk Islam dibunuhi. Sebagian lari ke
gunung-gunung, sebagian lagi menyeberang ke Pulau Bali.
Di Serat Darma Gandhul, Ki Kalamwadi juga mengajarkan tentang keutamaan dalam
hidup dan soal pernikahan. Ia ceritakan itu kepada istrinya, Perjiwati:
"Bekal perkawinan itu bukannya rupa dan harta akan tetapi hati. Perkawinan
diibaratkan sebagai galah dan kemudi, yang masing-masing harus sejalan."
Wong jêjodhowan di'ibaratake prau kang gêdhe, lakuning prau manut satang lan
kêmudhine, sanadyan satange bênêr, yen kêmudhine salah, prau ora bêcik lakune.
Wong lanang iku lakuning satang, dene kang wadon ngêmudheni, sanadyan bêcik
ênggone ngêmudheni, nanging yen kang
nyatang ora bênêr, lakune prau iya ora bisa jêjêg, sarta bisa têkan
kang disêdya, amarga kang padha nglakokake padha karêpe, dadi
têgêse, wong jêjodhowan, kudu padha karêpe, mula kudu rukun, rukun
iku gawe karaharjan sarta mahanani katêntrêman, ora ngêmungake
wong jêjodhowan kang rukun bae, kang oleh katêntrêmaning ati,
sanadyan tangga têparone iya melu têntrêm, mula wong rukun ikubêcik bangêt.
Ia iuraikan pula mengenai 4 kemuliaan, yaitu:
(1) kemuliaan yang lahir dari diri sendiri
(2) kemuliaan yang lahir dari harta benda pemilik
(3) kemuliaan karena kepandaiannya
(4) kemuliaan karena pengetahuannya.
Diajarkan pula bahwa generasi sekarang tidak boleh meremehkan generasi
pendahulunya (orang kuno). Artinya, kita harus mencintai sejarah berikut
peninggalan yang ada. Berbeda dengan ajaran Islam dimana tak mementingkan
sejarah masa lalu, apalagi banyak peninggalan kuno yang dirusakny karena
dianggap berhala.
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