Saat kau bangun dipagi hari, Aku memandangmu dan berharap engkau akan berbicara kepadaKu, walaupun hanya sepatah kata, meminta pendapatKu atau bersyukurkepadaKu atas sesuatu hal indah yang terjadi didalam hidupmu
kemarin, tetapi Aku melihat engkau begitu sibuk mempersiapkan diri untuk pergi bekerja.
Aku kembali menanti. Saat engkau sedang bersiap, Aku tahu akan ada sedikit waktu bagimu untuk berhenti dan menyapaKu, tetapi engkau terlalu sibuk.
Di satu tempat, engkau duduk di sebuah kursi selama lima belas menit tanpa melakukan apapun. Kemudian Aku melihat engkau menggerakkan kakimu. Aku berpikir engkau ingin berbicara kepadaKu tetapi engkau berlari ke telepon dan menelepon seorang teman untuk mendengarkan gosip terbaru.
Aku melihatmu ketika engkau pergi bekerja dan Aku menanti dengan sabar sepanjang hari. Dengan semua kegiatanmu, Aku berpikir engkau terlalu sibuk untuk mengucapkan sesuatu kepadaKu.
Sebelum makan siang Aku melihatmu memandang kesekeliling, mungkin engkau merasa malu untuk berbicara kepadaKu, itulah sebabnya mengapa engkau tidak menundukkan kepalamu. Engkau memandang tiga atau empat meja sekitarmu dan melihat beberapa temanmu berbicara kepadaKu dengan lembut sebelum mereka makan, tetapi engkau tidak melakukannya.
Tidak apa-apa. Masih ada waktu yang tersisa, dan Aku berharap engkau akan berbicara kepadaKu, meskipun saat engkau pulang ke rumah kelihatannya seakan-akan banyak hal yang harus kau kerjakan. Setelah beberapa hal tersebut selesai engkau kerjakan, engkau menyalakan televisi, Aku tidak tahu apakah kau suka menonton televisi atau tidak, hanya saja engkau selalu kesana dan menghabiskan banyak waktu setiap hari didepannya, tanpa
memikirkan apapun hanya menikmati acara yang ditampilkan.
Kembali Aku menanti dengan sabar saat engkau menonton TV dan menikmati makananmu tetapi kembali kau tidak berbicara kepadaKu. Saat tidur Kupikir kau merasa terlalu lelah. Setelah mengucapkan selamat malam kepada
keluargamu, kau melompat ke tempat tidur dan tertidur tak lama kemudian. Tidak apa-apa karena mungkin engkau tidak menyadari bahwa Aku selalu hadir untukmu.
Aku telah bersabar lebih lama dari yang kau sadari. Aku bahkan ingin mengajarkanmu bagaimana bersabar terhadap orang lain. Aku sangat mengasihimu, setiap hari Aku menantikan sepatah kata, doa atau pikiran atau
syukur dari hatimu.
Baiklah... engkau bangun kembali dan kembali Aku akan menanti dengan penuh kasih bahwa hari ini kau akan memberiKu sedikit waktu. Semoga harimu menyenangkan. Yang selalu menyertaimu setiap saat, ALLAH
SWT.
NB. Apakah kau memiliki cukup waktu untuk mengirimkan surat ini kepada orang lain yang kau sayangi
Senin, 12 Mei 2008
LUCU GA YA.............
Lucu ya, uang Rp 20.000-an kelihatan begitu besar bila dibawa ke kotak amal masjid, tapi begitu kecil bila kita bawa ke supermarket.
Lucu ya, 45 menit terasa terlalu lama untuk berdzikir, tapi betapa pendeknya waktu itu untuk nonton pertandingan sepakbola.
Lucu ya, betapa lamanya 2 jam berada di Mesjid, tapi betapa cepatnya 2 jam berlalu saat menikmati pemutaran film di bioskop.
Lucu ya, susah merangkai kata untuk dipanjatkan saat berdoa atau sholat, tapi betapa mudahnya mencari bahan obrolan bila ketemu teman.
Lucu ya, betapa serunya perpanjangan waktu di pertandingan bola favorit kita, tapi betapa bosannya bila imam sholat Tarawih bulan Ramadhan kelamaan bacaannya.
Lucu ya, susah banget baca Al-Quran 1 Juz saja, tapi novel "best seller" 100 halamanpun habis dilalap.
Lucu ya, orang-orang pada berebut paling depan untuk nonton bola atau konser, dan berebut cari shaf paling belakang bila Jum'atan agar bisa cepat keluar.
Lucu ya, susahnya orang mengajak berpartisipasi untuk dakwah, tapi mudahnya orang berpartisipasi menyebar gosip.
Lucu ya, kita begitu percaya pada yang dikatakan koran, tapi sering kita mempertanyakan apa yang dikatakan Qur'an.
Lucu ya, semua orang pinginnya masuk surga tanpa harus beriman, berpikir, berbicara atau melakukan apa-apa.
Lucu ya, kita bisa ngirim ribuan "jokes" lewat "E-mail", tapi bila ngirim yang berkaitan dengan ibadah sering mesti berpikir dua kali.
Lucu ya, 45 menit terasa terlalu lama untuk berdzikir, tapi betapa pendeknya waktu itu untuk nonton pertandingan sepakbola.
Lucu ya, betapa lamanya 2 jam berada di Mesjid, tapi betapa cepatnya 2 jam berlalu saat menikmati pemutaran film di bioskop.
Lucu ya, susah merangkai kata untuk dipanjatkan saat berdoa atau sholat, tapi betapa mudahnya mencari bahan obrolan bila ketemu teman.
Lucu ya, betapa serunya perpanjangan waktu di pertandingan bola favorit kita, tapi betapa bosannya bila imam sholat Tarawih bulan Ramadhan kelamaan bacaannya.
Lucu ya, susah banget baca Al-Quran 1 Juz saja, tapi novel "best seller" 100 halamanpun habis dilalap.
Lucu ya, orang-orang pada berebut paling depan untuk nonton bola atau konser, dan berebut cari shaf paling belakang bila Jum'atan agar bisa cepat keluar.
Lucu ya, susahnya orang mengajak berpartisipasi untuk dakwah, tapi mudahnya orang berpartisipasi menyebar gosip.
Lucu ya, kita begitu percaya pada yang dikatakan koran, tapi sering kita mempertanyakan apa yang dikatakan Qur'an.
Lucu ya, semua orang pinginnya masuk surga tanpa harus beriman, berpikir, berbicara atau melakukan apa-apa.
Lucu ya, kita bisa ngirim ribuan "jokes" lewat "E-mail", tapi bila ngirim yang berkaitan dengan ibadah sering mesti berpikir dua kali.
MENGAPA IBU MENANGIS ?
Suatu ketika, ada seorang anak laki-laki yang bertanya pada ibunya.
"Ibu, mengapa Ibu menangis?".
Ibunya menjawab, "Sebab, aku wanita".
"Aku tak mengerti," kata si anak lagi.
Ibunya hanya tersenyum dan memeluknya erat.
"Nak, kamu memang tak akan mengerti...."
Kemudian, anak itu bertanya pada ayahnya.
"Ayah, mengapa Ibu menangis? Sepertinya Ibu menangis tanpa ada sebab yang
jelas?
Sang ayah menjawab, "Semua wanita memang menangis tanpa ada alasan."
Hanya itu jawaban yang bisa diberikan ayahnya.
Lama kemudian, si anak itu tumbuh menjadi remaja dan tetap
bertanya-tanya,mengapa wanita menangis.
Pada suatu malam, ia bermimpi dan bertanya kepada Tuhan "Ya Tuhan,
mengapa wanita mudah sekali menangis? Dalam mimpinya, Tuhan menjawab,
"Saat Kuciptakan wanita, aku membuatnya menjadi sangat utama.
Kuciptakan bahunya, agar mampu menahan seluruh beban dunia dan isinya,walaupun juga, bahu itu harus cukup nyaman dan lembut untuk menahan
kepala bayi yang sedang tertidur.
Kuberikan pada wanita kekuatan untuk dapat melahirkan,
dan mengeluarkan bayi dari rahimnya, walau, seringkali pula, ia kerap
menerima cerca dari anaknya....
Kuberikan pada wanita keperkasaan, yang
akan membuatnya tetap bertahan,
pantang menyerah, saat semua orang sudah putus asa.
Kuberikan pada wanita kesabaran, untuk merawat keluarganya,
walau letih, walau sakit, walau lelah, tanpa berkeluh kesah..
Kuberikan pada wanita, perasaan peka dan kasih sayang, untuk mencintai
semua anaknya, dalam kondisi apapun, dan dalam situasi apapun.
Walau, tak jarang anak-anaknya itu melukai perasaannya, melukai hatinya.
Perasaan ini pula yang akan memberikan kehangatan pada bayi-bayi yang
terkantuk menahan lelap dan sentuhan kasih sayangnya akan memberikan kenyamanan saat
didekapdengan lembut olehnya.
Kuberikan pada wanita! kekuatan untuk membimbing
suaminya, melalui masa-masa sulit, dan m enjadi pelindung baginya.
Sebab, bukankah tulang rusuk yang melindungi setiap hati dan jantung agar tak terkoyak?
Kuberikan pada wanita kebijaksanaan, dan kemampuan untuk
memberikan pengertian dan menyadarkan bahwa, suami yang baik adalah yang
tak pernah melukai istrinya.
Walau, seringkali pula, kebijaksanaan itu akan
menguji kesetiaan yang diberikan kepada suami, agar tetap berdiri,
sejajar, saling melengkapi, dan saling menyayangi
Dan, akhirnya, kuberikan pada wanita airmata agar dapat mencurahkan
perasaannya.
Inilah yang khusus kuberikan kepadanya, agar dapat digunakan kapanpun ia
inginkan.
Hanya inilah kelemahan yang dimiliki wanita, walaupun sebenarnya, airmata
ini adalah airmata kehidupan....
******************
"Ibu, mengapa Ibu menangis?".
Ibunya menjawab, "Sebab, aku wanita".
"Aku tak mengerti," kata si anak lagi.
Ibunya hanya tersenyum dan memeluknya erat.
"Nak, kamu memang tak akan mengerti...."
Kemudian, anak itu bertanya pada ayahnya.
"Ayah, mengapa Ibu menangis? Sepertinya Ibu menangis tanpa ada sebab yang
jelas?
Sang ayah menjawab, "Semua wanita memang menangis tanpa ada alasan."
Hanya itu jawaban yang bisa diberikan ayahnya.
Lama kemudian, si anak itu tumbuh menjadi remaja dan tetap
bertanya-tanya,mengapa wanita menangis.
Pada suatu malam, ia bermimpi dan bertanya kepada Tuhan "Ya Tuhan,
mengapa wanita mudah sekali menangis? Dalam mimpinya, Tuhan menjawab,
"Saat Kuciptakan wanita, aku membuatnya menjadi sangat utama.
Kuciptakan bahunya, agar mampu menahan seluruh beban dunia dan isinya,walaupun juga, bahu itu harus cukup nyaman dan lembut untuk menahan
kepala bayi yang sedang tertidur.
Kuberikan pada wanita kekuatan untuk dapat melahirkan,
dan mengeluarkan bayi dari rahimnya, walau, seringkali pula, ia kerap
menerima cerca dari anaknya....
Kuberikan pada wanita keperkasaan, yang
akan membuatnya tetap bertahan,
pantang menyerah, saat semua orang sudah putus asa.
Kuberikan pada wanita kesabaran, untuk merawat keluarganya,
walau letih, walau sakit, walau lelah, tanpa berkeluh kesah..
Kuberikan pada wanita, perasaan peka dan kasih sayang, untuk mencintai
semua anaknya, dalam kondisi apapun, dan dalam situasi apapun.
Walau, tak jarang anak-anaknya itu melukai perasaannya, melukai hatinya.
Perasaan ini pula yang akan memberikan kehangatan pada bayi-bayi yang
terkantuk menahan lelap dan sentuhan kasih sayangnya akan memberikan kenyamanan saat
didekapdengan lembut olehnya.
Kuberikan pada wanita! kekuatan untuk membimbing
suaminya, melalui masa-masa sulit, dan m enjadi pelindung baginya.
Sebab, bukankah tulang rusuk yang melindungi setiap hati dan jantung agar tak terkoyak?
Kuberikan pada wanita kebijaksanaan, dan kemampuan untuk
memberikan pengertian dan menyadarkan bahwa, suami yang baik adalah yang
tak pernah melukai istrinya.
Walau, seringkali pula, kebijaksanaan itu akan
menguji kesetiaan yang diberikan kepada suami, agar tetap berdiri,
sejajar, saling melengkapi, dan saling menyayangi
Dan, akhirnya, kuberikan pada wanita airmata agar dapat mencurahkan
perasaannya.
Inilah yang khusus kuberikan kepadanya, agar dapat digunakan kapanpun ia
inginkan.
Hanya inilah kelemahan yang dimiliki wanita, walaupun sebenarnya, airmata
ini adalah airmata kehidupan....
******************
Beautiful Pray
Aku meminta kepada Allah untuk menyingkirkan penderitaanku.
Allah menjawab, Tidak.
Itu bukan untuk Kusingkirkan, tetapi agar kau mengalahkannya.
Aku meminta kepada Allah untuk menyempurnakan kecacatanku.
Allah menjawab, Tidak.
Jiwa adalah sempurna, badan hanyalah sementara.
Aku meminta kepada Allah untuk menghadiahkanku kesabaran.
Allah menjawab, Tidak.
Kesabaran adalah hasil dari kesulitan; itu tidak dihadiahkan, itu
harus
dipelajari.
Aku meminta kepada Allah untuk memberiku kebahagiaan.
Allah menjawab, Tidak.
Aku memberimu berkat.Kebahagiaan adalah tergantung padamu.
Aku meminta kepada Allah untuk menjauhkan penderitaan.
Allah menjawab, Tidak.
Penderitaan menjauhkanmu dari perhatian duniawi dan membawamu mendekat
padaKu.
Aku meminta kepada Allah untuk menumbuhkan rohku.
Allah menjawab, Tidak.
Kau harus menumbuhkannya sendiri, tetapi Aku akan memangkas untuk
membuatmu berbuah
Aku meminta kepada Allah segala hal sehingga aku dapat menikmati
hidup.
Allah menjawab, Tidak.
Aku akan memberimu hidup, sehingga kau dapat menikmati segala hal.
Aku meminta kepada Allah membantuku mengasihi orang lain, seperti Ia
mengasihiku.
Allah menjawab.. Ahhh, akhirnya kau mengerti.
HARI INI ADALAH MILIKMU JANGAN SIA-SIAKAN .
Bagi dunia kamu mungkin hanyalah seseorang, Tetapi bagi seseorang kamu
adalah dunianya
God Bless You All
------------------------
Allah menjawab, Tidak.
Itu bukan untuk Kusingkirkan, tetapi agar kau mengalahkannya.
Aku meminta kepada Allah untuk menyempurnakan kecacatanku.
Allah menjawab, Tidak.
Jiwa adalah sempurna, badan hanyalah sementara.
Aku meminta kepada Allah untuk menghadiahkanku kesabaran.
Allah menjawab, Tidak.
Kesabaran adalah hasil dari kesulitan; itu tidak dihadiahkan, itu
harus
dipelajari.
Aku meminta kepada Allah untuk memberiku kebahagiaan.
Allah menjawab, Tidak.
Aku memberimu berkat.Kebahagiaan adalah tergantung padamu.
Aku meminta kepada Allah untuk menjauhkan penderitaan.
Allah menjawab, Tidak.
Penderitaan menjauhkanmu dari perhatian duniawi dan membawamu mendekat
padaKu.
Aku meminta kepada Allah untuk menumbuhkan rohku.
Allah menjawab, Tidak.
Kau harus menumbuhkannya sendiri, tetapi Aku akan memangkas untuk
membuatmu berbuah
Aku meminta kepada Allah segala hal sehingga aku dapat menikmati
hidup.
Allah menjawab, Tidak.
Aku akan memberimu hidup, sehingga kau dapat menikmati segala hal.
Aku meminta kepada Allah membantuku mengasihi orang lain, seperti Ia
mengasihiku.
Allah menjawab.. Ahhh, akhirnya kau mengerti.
HARI INI ADALAH MILIKMU JANGAN SIA-SIAKAN .
Bagi dunia kamu mungkin hanyalah seseorang, Tetapi bagi seseorang kamu
adalah dunianya
God Bless You All
------------------------
Bila Al Qur'an Bicara
Bila Al Qur'an Bicara
"Dan orang-orang yang mendustakan ayat-ayat Kami dan menyombongkan diri terhadapnya, mereka itu penghuni-penghuni neraka. Mereka kekal di dalamnya." (QS Al A'raaf <7 : 36).
Waktu engkau masih kanak-kanak, kau laksana kawan sejatiku. Dengan wudu' aku kau sentuh, dalam keadaan suci Aku kau pegang, kau junjung dan kau pelajari. Aku engkau baca dengan suara lirih ataupun keras setiap hari.
Setelah usai engkaupun selalu menciumku mesra.
Sekarang engkau telah dewasa... Nampaknya kau sudah tak berminat lagi padaku... Apakah aku bacaan usang yang tinggal sejarah... Menurutmu barangkali aku bacaan yang tidak menambah pengetahuanmu. Atau menurutmu aku hanya untuk anak kecil yang belajar mengaji saja?
Sekarang aku engkau simpan rapi sekali hingga kadang engkau lupa dimana menyimpannya.
Aku sudah engkau anggap hanya sebagai perhiasan rumahmu. Kadang kala aku dijadikan mas kawin agar engkau dianggap bertaqwa. Atau aku kau buat penangkal untuk menakuti hantu dan syetan. Kini aku lebih banyak tersingkir, dibiarkan dalam kesendirian dalam kesepian. Di atas lemari, di dalam laci, aku engkau pendamkan.
Dulu...pagi-pagi...surah-surah yang ada padaku engkau baca beberapa halaman. Sore harinya aku kau baca beramai-ramai bersama temanmu di surau..... Sekarang... pagi-pagi sambil minum kopi...engkau baca Koran pagi atau
nonton berita TV. Waktu senggang..engkau sempatkan membaca buku karangan manusia.
Sedangkan aku yang berisi ayat-ayat yang datang dari Allah Yang Maha Perkasa.
Engkau campakkan, engkau abaikan dan engkau lupakan...
Waktu berangkat kerjapun kadang engkau lupa baca pembuka surah2ku (Basmalah).
Diperjalanan engkau lebih asyik menikmati musik duniawi.
Tidak ada kaset yang berisi ayat Alloh yang terdapat padaku di laci mobilmu.
Sepanjang perjalanan radiomu selalu tertuju ke stasiun radio favoritmu.
Aku tahu kalau itu bukan Stasiun Radio yang senantiasa melantunkan ayatku.
Di meja kerjamu tidak ada aku untuk kau baca sebelum kau mulai kerja.
Di Komputermu pun kau putar musik favoritmu.
Jarang sekali engkau putar ayat-ayatku melantun.
E-mail temanmu yang ada ayat-ayatkupun kadang kau abaikan.
Engkau terlalu sibuk dengan urusan duniamu.
Benarlah dugaanku bahwa engkau kini sudah benar-benar melupakanku.
Bila malam tiba engkau tahan nongkrong berjam-jam di depan TV.
Menonton pertandingan Liga Italia , musik atau Film dan Sinetron laga.
Di depan komputer berjam-jam engkau betah duduk
Hanya sekedar membaca berita murahan dan gambar sampah
Waktupun cepat berlalu...aku menjadi semakin kusam dalam lemari
Mengumpul debu dilapisi abu dan mungkin dimakan kutu
Seingatku hanya awal Ramadhan engkau membacaku kembali
Itupun hanya beberapa lembar dariku
Dengan suara dan lafadz yang tidak semerdu dulu
Engkaupun kini terbata-bata dan kurang lancar lagi setiap membacaku.
Apakah Koran, TV, radio , komputer, dapat memberimu pertolongan?
Bila engkau di kubur sendirian menunggu sampai kiamat tiba
Engkau akan diperiksa oleh para malaikat suruhanNya
Hanya dengan ayat-ayat Allah yang ada padaku engkau dapat selamat
melaluinya.
Sekarang engkau begitu enteng membuang waktumu...
Setiap saat berlalu...kuranglah jatah umurmu...
Dan akhirnya kubur sentiasa menunggu kedatanganmu..
Engkau bisa kembali kepada Tuhanmu sewaktu-waktu
Apabila malaikat maut mengetuk pintu rumahmu.
Bila aku engkau baca selalu dan engkau hayati...
Di kuburmu nanti....
Aku akan datang sebagai pemuda gagah nan tampan
Yang akan membantu engkau membela diri
Bukan koran yang engkau baca yang akan membantumu
Dari perjalanan di alam akhirat
Tapi Akulah "Qur'an" kitab sucimu
Yang senantiasa setia menemani dan melindungimu
Peganglah aku lagi . .. bacalah kembali aku setiap hari
Karena ayat-ayat yang ada padaku adalah ayat suci
Yang berasal dari Alloh, Tuhan Yang Maha Mengetahui
Yang disampaikan oleh Jibril kepada Muhammad Rasulullah.
Keluarkanlah segera aku dari lemari atau lacimu...
Jangan lupa bawa kaset yang ada ayatku dalam laci mobilmu
Letakkan aku selalu di depan meja kerjamu
Agar engkau senantiasa mengingat Tuhanmu
Sentuhilah aku kembali...
Baca dan pelajari lagi aku....
Setiap datangnya pagi dan sore hari
Seperti dulu....dulu sekali...
Waktu engkau masih kecil , lugu dan polos...
Di surau kecil kampungmu yang damai
Jangan biarkan aku sendiri....
Dalam bisu dan sepi....
"Utamakan SELAMAT dan SEHAT untuk duniamu, Utamakan SHOLAT dan ZAKAT
untuk akhiratmu"
"Dan orang-orang yang mendustakan ayat-ayat Kami dan menyombongkan diri terhadapnya, mereka itu penghuni-penghuni neraka. Mereka kekal di dalamnya." (QS Al A'raaf <7 : 36).
Waktu engkau masih kanak-kanak, kau laksana kawan sejatiku. Dengan wudu' aku kau sentuh, dalam keadaan suci Aku kau pegang, kau junjung dan kau pelajari. Aku engkau baca dengan suara lirih ataupun keras setiap hari.
Setelah usai engkaupun selalu menciumku mesra.
Sekarang engkau telah dewasa... Nampaknya kau sudah tak berminat lagi padaku... Apakah aku bacaan usang yang tinggal sejarah... Menurutmu barangkali aku bacaan yang tidak menambah pengetahuanmu. Atau menurutmu aku hanya untuk anak kecil yang belajar mengaji saja?
Sekarang aku engkau simpan rapi sekali hingga kadang engkau lupa dimana menyimpannya.
Aku sudah engkau anggap hanya sebagai perhiasan rumahmu. Kadang kala aku dijadikan mas kawin agar engkau dianggap bertaqwa. Atau aku kau buat penangkal untuk menakuti hantu dan syetan. Kini aku lebih banyak tersingkir, dibiarkan dalam kesendirian dalam kesepian. Di atas lemari, di dalam laci, aku engkau pendamkan.
Dulu...pagi-pagi...surah-surah yang ada padaku engkau baca beberapa halaman. Sore harinya aku kau baca beramai-ramai bersama temanmu di surau..... Sekarang... pagi-pagi sambil minum kopi...engkau baca Koran pagi atau
nonton berita TV. Waktu senggang..engkau sempatkan membaca buku karangan manusia.
Sedangkan aku yang berisi ayat-ayat yang datang dari Allah Yang Maha Perkasa.
Engkau campakkan, engkau abaikan dan engkau lupakan...
Waktu berangkat kerjapun kadang engkau lupa baca pembuka surah2ku (Basmalah).
Diperjalanan engkau lebih asyik menikmati musik duniawi.
Tidak ada kaset yang berisi ayat Alloh yang terdapat padaku di laci mobilmu.
Sepanjang perjalanan radiomu selalu tertuju ke stasiun radio favoritmu.
Aku tahu kalau itu bukan Stasiun Radio yang senantiasa melantunkan ayatku.
Di meja kerjamu tidak ada aku untuk kau baca sebelum kau mulai kerja.
Di Komputermu pun kau putar musik favoritmu.
Jarang sekali engkau putar ayat-ayatku melantun.
E-mail temanmu yang ada ayat-ayatkupun kadang kau abaikan.
Engkau terlalu sibuk dengan urusan duniamu.
Benarlah dugaanku bahwa engkau kini sudah benar-benar melupakanku.
Bila malam tiba engkau tahan nongkrong berjam-jam di depan TV.
Menonton pertandingan Liga Italia , musik atau Film dan Sinetron laga.
Di depan komputer berjam-jam engkau betah duduk
Hanya sekedar membaca berita murahan dan gambar sampah
Waktupun cepat berlalu...aku menjadi semakin kusam dalam lemari
Mengumpul debu dilapisi abu dan mungkin dimakan kutu
Seingatku hanya awal Ramadhan engkau membacaku kembali
Itupun hanya beberapa lembar dariku
Dengan suara dan lafadz yang tidak semerdu dulu
Engkaupun kini terbata-bata dan kurang lancar lagi setiap membacaku.
Apakah Koran, TV, radio , komputer, dapat memberimu pertolongan?
Bila engkau di kubur sendirian menunggu sampai kiamat tiba
Engkau akan diperiksa oleh para malaikat suruhanNya
Hanya dengan ayat-ayat Allah yang ada padaku engkau dapat selamat
melaluinya.
Sekarang engkau begitu enteng membuang waktumu...
Setiap saat berlalu...kuranglah jatah umurmu...
Dan akhirnya kubur sentiasa menunggu kedatanganmu..
Engkau bisa kembali kepada Tuhanmu sewaktu-waktu
Apabila malaikat maut mengetuk pintu rumahmu.
Bila aku engkau baca selalu dan engkau hayati...
Di kuburmu nanti....
Aku akan datang sebagai pemuda gagah nan tampan
Yang akan membantu engkau membela diri
Bukan koran yang engkau baca yang akan membantumu
Dari perjalanan di alam akhirat
Tapi Akulah "Qur'an" kitab sucimu
Yang senantiasa setia menemani dan melindungimu
Peganglah aku lagi . .. bacalah kembali aku setiap hari
Karena ayat-ayat yang ada padaku adalah ayat suci
Yang berasal dari Alloh, Tuhan Yang Maha Mengetahui
Yang disampaikan oleh Jibril kepada Muhammad Rasulullah.
Keluarkanlah segera aku dari lemari atau lacimu...
Jangan lupa bawa kaset yang ada ayatku dalam laci mobilmu
Letakkan aku selalu di depan meja kerjamu
Agar engkau senantiasa mengingat Tuhanmu
Sentuhilah aku kembali...
Baca dan pelajari lagi aku....
Setiap datangnya pagi dan sore hari
Seperti dulu....dulu sekali...
Waktu engkau masih kecil , lugu dan polos...
Di surau kecil kampungmu yang damai
Jangan biarkan aku sendiri....
Dalam bisu dan sepi....
"Utamakan SELAMAT dan SEHAT untuk duniamu, Utamakan SHOLAT dan ZAKAT
untuk akhiratmu"
Kamis, 08 Mei 2008
I LOVE YOU SO MUCH…!!!
I LOVE YOU SO MUCH…!!!
By: Yuldi Hendry
Bermula kehidupan ketika roh telah dihembuskan ke dalam janin yang suci, bersih dan putih. Ia selalu tersenyum menunggu datangnya waktu ketika bisa melihat wajah “malaikat” yang sedang mengandungnya, ia rindu dengan belaian, kasih sayang dan cinta kasih “malaikat dunia” yang akan menjaganya. Ia pun selalu berdzikir, dengan nada cinta dan getaran ketundukan kepada Dzat yang telah menciptakannya dengan “kesempurnaan penciptaan”, dengan pontensi mencari kebenaran, hati nurani, jiwa intelektual dan fitrah yang suci. Ia seakan-akan tidak mampu mengucapkan rasa terima kasih setelah membukakan matanya di sebuah tempat yang indah, tempat yang ia disana dijadikan sebagai khalifah, yang akan berusaha untuk menciptakan keindahan dan kedamaian laksana keindahan surgawi. Rasa syukurnya hanya terpancar dari tangisannya yang mampu menyulap senyuman setiap orang yang mendengarnya, ia mampu membahagiakan setiap orang yang ketika itu ada disampingnya, ada dalam ruang cinta dan kasih sayang.
Ketika “mutiara” itu masih berupa janin mungil dalam bungkusan kasih sayang seorang “malaikat dunia”, ia selalu merasa hangat dan sejuk dalam dekapan, dalam senyuman dan harapan-harapan. Sang “malaikat” selalu mendengarkan untuknya kata-kata mutiara, yang tidak hanya sekedar mutiara bahkan jauh lebih berharga dari mutiara yaitu kata-kata indah yang bisa menyulap siapa saja yang memiliki kepekaan cinta dan rasa. Al-Qur’an selalu diperdengarkan kepada “mutiara” yang akan lahir, kata-kata sopan, indah dan penuh norma selalu diajarkan, tanpa harus mendiktekan, tapi hanya dengan behaviour aducation and habitual action. Sehingga ia mengalirkan nilai-nilai itu tanpa paksaan, tanpa tekanan, tanpa ancaman dan bahkan tanpa perintah. Ia akan mengikutinya dengan kesadaran, hati nurani dan pilihan-pilahannya sendiri. “Sang malaikat” pun selalu menjaganya, dengan selalu memakan makanan bergizi, penuh dengan kandungan-kandungan yang mencerdaskan. Ia pun tidak akan melupakan, adanya jadwal-jadwal tertentu untuk memeriksakan kesehatan calon “mutiara”nya ke ahli “mutiara” yang terpercaya dan terbaik. Disamping “sang malaikat” menjaga calon “mutiara”, ia pun tidak akan pernah lupa dengan posisinya sebagai “partner” kehidupan bagi pasangannya yang tercinta, yang selalu memberikan pilihan-pilahan padanya, tanpa ada diskriminasi kedudukan apalagi tekanan dan paksaan. Mereka begitu serasi, bagaikan dua “saudara kandung” yang setia dan saling menjaga. “Malaikat dunia” ini pun tidak segan-segan membantu pasangannya dalam apapun, bekerja, menjaga keluarga, tanpa paksaan, karena itu adalah kesadaran diri dan berasal dari rasa cinta. Betapa indahnya…! Betapa mulianya hati “malaikat” ini.
Disaat “mutiara” hijrah dari alam proses penyempurnaan dan “perjanjian suci”, ia hadir di depan warna warni kehidupan yang belum pernah ia kenal sebelumnya. Ia mengira bahwa, “alam baru”nya hanya dihuni oleh makhluk-makhluk sebaik dan sebajik “malaikat” nya, tetapi ia menemukan hal yang berbeda, sehingga “malaikat”nya akan menjaga dan membimbingnya supaya tidak tersesat di gang sempit atau di jalan yang buntu. Proses menjadi “mutiara” memakan waktu yang panjang, perjuangan dan pengorbanan yang besar, harapan dan rasa cemas yang selalu silih bergati, keringat dan senyuman selalu beriringan, kata-kata menunggu adalah suatu hal yang begitu lama, bak menunggu 1000 tahun bahkan lebih lama lagi. Betapa proses melahirkan jiwa-jiwa, pribadi-pribadi mutiara membutuhkan tidak hanya sekedar pengorbanan, tetapi juga ketulusan dan keikhlasan. Proses menuju sempurna, proses menuju lebih baik, proses menjadi yang terbaik, keep doing the best.
Disela-sela kesibukan “malaikat” yang penuh jadwal dan kegiatan. “Mutiara” mulai tumbuh menjadi imut dan manis, “mutiara” mulai mengenal dunia kata-kata, dunia rasa dan perasaan, dunia cipta rasa dan karsa, dunia balita, ketika masa-masa indah itu menjadi sebuah proses menuju menjadi sosok yang harus siap menantang arus, menerjang ombak, bahkan menghancurkan gunung dan menaklukkan lautan. “Malaikat” pun selalu sibuk melakukan aktifitas-aktifitas kehidupan, aktifitas intelektual, spiritual, sosial dan keluarga selalu ia laksanakan dengan penuh ketulusan, tanpa paksaan dari siapapun, ia melakukannya hanya karena cinta, cinta karena Allah dan ingin memberikan cinta itu kepada siapapun yang ia bisa berikan. “Malaikat” ini seakan-akan merupakan sosok yang paling sibuk seisi alam ini, ia tidak hanya melakukan tugasnya sebagai seorang pemberi kasih dan asi, tetapi ia juga sibuk dengan dunia sosial masyarakatnya. Ia begitu tegar, ia begitu kuat, ia begitu mengagumkan, siapakah yang berani menghinakannnya? Siapakah yang berani merendahkannya? Siapakah yang merani menyudutkannya? Siapakah yang berani memarjinalkan, mendiskreditkannya? Tunggulah, “mutiara-mutiara” mereka akan menyerangmu, menyerangmu dengan kilauan cahaya, dengan nilai-nilai berharga, tanpa menyalahkan, tapi mengarahkan dan memberikan banyak pandanganp-pandangan, sebagaimana yang telah mereka terima dari “malaikat-malaikat berhati mulia”.
Ketika “mutiara” mulai tumbuh remaja, sang “malaikat” tetap saja selalu menjaga, mengarahkan dan berusaha menciptakan “mutiara”nya selalu berkilau, dimanupun ia berada. Ia mengasah potensi intelektual, spiritual, dan interaksi sosial “mutiara” dengan ketulusan jiwa dan rasa tanggungjawab yang besar. “Malaikat” selalu hadir dan berada disamping sang “mutiara”. Ialah yang memasukkan roh-roh kecerdasan ke dalam diri-diri “mutiara”, siapapun “mutiara-mutiara” itu, ia harus berterima kasih kepada setiap “malaikat-malaikat” itu, walaupun ucapan terima kasih tidak akan mampu membalas semuanya, walau hanya sebuih kecil di lautan. Ia akan tersenyum, dan senyumannya akan mengubah dunia. Ia akan bersedih, maka tangisannya akan meluluhlantakkan dunia. Ia begitu mulia, ia begitu berharga, sehingga ia jauh lebih indah dan berharga. Ia memiliki tingkatan yang lebih tinggi, tiga level keutamaan dari partnernya, tetapi ia tidak pernah bertindak wewenang, mendiskreditkan apalagi menyalahgunakan semua itu. Bahkan, realita dan sejarah bercerita kepada kita bahwa “malaikat-malaikat” ini selalu menjadi objek kekerasan, penindasan, penyiksaan bahkan eksploitasi kemanusiaan. Dimanakah letak rasa dan perasaan “mutiara-mutiara” yang telah ia bina? Apakah “mutiara-mutiara” itu membalas air susu dengan tuba? Apakah mutiara-mutiara itu tidak berfikir, dengan menyakiti “malaikat” orang lain berarti menyakiti “malaikat” kita sendiri? Betapa surga berada di bawah telapak kaki sang“malaikat”, apakah kita tetap saja tetap durhaka? Atau merubah persepsi dan menghargai “malaikat” sebagaimana semestinya, dengan rasa cinta dan penuh ketulusan.
Tidak hanya sampai disitu, setelah “mutiara-mutiara” itu tumbuh menjadi mutiara yang paling malah, terkenal, berprofesi, bertitel, berharta dan seterusnya. “Malaikat-malaikat” itupun tidak pernah mengharapkan balasan, walaupun hanya dengan satu sen uang. Tidak pernah….”Malaikat” hanya ingin melihat “mutiara-mutiara”nya tersenyum, senang dan sukses. Kesuksesan yang diharapkan tidak hanya sampai di kehidupan alam yang sekarang saja, tetapi sampai ke alam yang lebih kekal, lebih abadi dan jauh lebih indah. “Malaikat” pun tidak henti-hentinya berdo’a untuk “mutiara-mutiara”nya, agar mutiaranya bisa berguna bagi semua, bagi siapapun dan bagi dirinya sendiri.” Malaikat” tidak pernah berhenti bekerja, bekerja dan bekerja. Bahkan hingga detik-detik terakhir perpisahan dengan “mutiara-mutiara”nya. Ia hanya ingin “mutiara-mutiara” nya ada disampingnya, menuntunnya mengucapkan kalimat-kalimat indah yang pernah diajarkannya pepada sang “mutiara”, kalimat yang akan mampu mengantarkannya kepada kebahagiaan abadi, surga (jannatun na’imI). Karena penduduk-penduduk surga sudah merindukan dan memimpikan bertemu dengan “malaikat-malaikat dunia”. Mereka ingin berbagi cerita, berbagi rasa dan kasih sayang. Karena ia begitu berharga. Wahai “malaikat”ku, maafkanlah “mutiara”mu yang belum mampu membuatmu tersenyum, belum mampu membuatmu bangga dan belum mampu melakukan yang terbaik buat diri sendiri. Wahai “malaikat” ku, aku mencintaimu lebih dari diriku sendiri, aku butuh doa’mu, aku butuh dukungannmu dan aku butuh cinta kasihmu. Ma’afkanlah, jika hati terkadang terkata, maafkanlah jika sikap kadang terlupa, dan ma’afkanlah jika do’a kadang tersilap namamu. Seandainya diizinkan, ingin aku mencium telapak kaki surgawimu “malaikaktku”, karena aku merasa tidak berhak mencium keningmu, karena aku terlalu hina dan rendah. Ibu….Betapa besar dan mulia hatimu. Tunggulah…”mutiara”mu akan pulang, dan akan membawamu ke “taman-taman surga keabadian”. Amin. Happy Mother’s Day, May 11, 2008.
By: Yuldi Hendry
Bermula kehidupan ketika roh telah dihembuskan ke dalam janin yang suci, bersih dan putih. Ia selalu tersenyum menunggu datangnya waktu ketika bisa melihat wajah “malaikat” yang sedang mengandungnya, ia rindu dengan belaian, kasih sayang dan cinta kasih “malaikat dunia” yang akan menjaganya. Ia pun selalu berdzikir, dengan nada cinta dan getaran ketundukan kepada Dzat yang telah menciptakannya dengan “kesempurnaan penciptaan”, dengan pontensi mencari kebenaran, hati nurani, jiwa intelektual dan fitrah yang suci. Ia seakan-akan tidak mampu mengucapkan rasa terima kasih setelah membukakan matanya di sebuah tempat yang indah, tempat yang ia disana dijadikan sebagai khalifah, yang akan berusaha untuk menciptakan keindahan dan kedamaian laksana keindahan surgawi. Rasa syukurnya hanya terpancar dari tangisannya yang mampu menyulap senyuman setiap orang yang mendengarnya, ia mampu membahagiakan setiap orang yang ketika itu ada disampingnya, ada dalam ruang cinta dan kasih sayang.
Ketika “mutiara” itu masih berupa janin mungil dalam bungkusan kasih sayang seorang “malaikat dunia”, ia selalu merasa hangat dan sejuk dalam dekapan, dalam senyuman dan harapan-harapan. Sang “malaikat” selalu mendengarkan untuknya kata-kata mutiara, yang tidak hanya sekedar mutiara bahkan jauh lebih berharga dari mutiara yaitu kata-kata indah yang bisa menyulap siapa saja yang memiliki kepekaan cinta dan rasa. Al-Qur’an selalu diperdengarkan kepada “mutiara” yang akan lahir, kata-kata sopan, indah dan penuh norma selalu diajarkan, tanpa harus mendiktekan, tapi hanya dengan behaviour aducation and habitual action. Sehingga ia mengalirkan nilai-nilai itu tanpa paksaan, tanpa tekanan, tanpa ancaman dan bahkan tanpa perintah. Ia akan mengikutinya dengan kesadaran, hati nurani dan pilihan-pilahannya sendiri. “Sang malaikat” pun selalu menjaganya, dengan selalu memakan makanan bergizi, penuh dengan kandungan-kandungan yang mencerdaskan. Ia pun tidak akan melupakan, adanya jadwal-jadwal tertentu untuk memeriksakan kesehatan calon “mutiara”nya ke ahli “mutiara” yang terpercaya dan terbaik. Disamping “sang malaikat” menjaga calon “mutiara”, ia pun tidak akan pernah lupa dengan posisinya sebagai “partner” kehidupan bagi pasangannya yang tercinta, yang selalu memberikan pilihan-pilahan padanya, tanpa ada diskriminasi kedudukan apalagi tekanan dan paksaan. Mereka begitu serasi, bagaikan dua “saudara kandung” yang setia dan saling menjaga. “Malaikat dunia” ini pun tidak segan-segan membantu pasangannya dalam apapun, bekerja, menjaga keluarga, tanpa paksaan, karena itu adalah kesadaran diri dan berasal dari rasa cinta. Betapa indahnya…! Betapa mulianya hati “malaikat” ini.
Disaat “mutiara” hijrah dari alam proses penyempurnaan dan “perjanjian suci”, ia hadir di depan warna warni kehidupan yang belum pernah ia kenal sebelumnya. Ia mengira bahwa, “alam baru”nya hanya dihuni oleh makhluk-makhluk sebaik dan sebajik “malaikat” nya, tetapi ia menemukan hal yang berbeda, sehingga “malaikat”nya akan menjaga dan membimbingnya supaya tidak tersesat di gang sempit atau di jalan yang buntu. Proses menjadi “mutiara” memakan waktu yang panjang, perjuangan dan pengorbanan yang besar, harapan dan rasa cemas yang selalu silih bergati, keringat dan senyuman selalu beriringan, kata-kata menunggu adalah suatu hal yang begitu lama, bak menunggu 1000 tahun bahkan lebih lama lagi. Betapa proses melahirkan jiwa-jiwa, pribadi-pribadi mutiara membutuhkan tidak hanya sekedar pengorbanan, tetapi juga ketulusan dan keikhlasan. Proses menuju sempurna, proses menuju lebih baik, proses menjadi yang terbaik, keep doing the best.
Disela-sela kesibukan “malaikat” yang penuh jadwal dan kegiatan. “Mutiara” mulai tumbuh menjadi imut dan manis, “mutiara” mulai mengenal dunia kata-kata, dunia rasa dan perasaan, dunia cipta rasa dan karsa, dunia balita, ketika masa-masa indah itu menjadi sebuah proses menuju menjadi sosok yang harus siap menantang arus, menerjang ombak, bahkan menghancurkan gunung dan menaklukkan lautan. “Malaikat” pun selalu sibuk melakukan aktifitas-aktifitas kehidupan, aktifitas intelektual, spiritual, sosial dan keluarga selalu ia laksanakan dengan penuh ketulusan, tanpa paksaan dari siapapun, ia melakukannya hanya karena cinta, cinta karena Allah dan ingin memberikan cinta itu kepada siapapun yang ia bisa berikan. “Malaikat” ini seakan-akan merupakan sosok yang paling sibuk seisi alam ini, ia tidak hanya melakukan tugasnya sebagai seorang pemberi kasih dan asi, tetapi ia juga sibuk dengan dunia sosial masyarakatnya. Ia begitu tegar, ia begitu kuat, ia begitu mengagumkan, siapakah yang berani menghinakannnya? Siapakah yang berani merendahkannya? Siapakah yang merani menyudutkannya? Siapakah yang berani memarjinalkan, mendiskreditkannya? Tunggulah, “mutiara-mutiara” mereka akan menyerangmu, menyerangmu dengan kilauan cahaya, dengan nilai-nilai berharga, tanpa menyalahkan, tapi mengarahkan dan memberikan banyak pandanganp-pandangan, sebagaimana yang telah mereka terima dari “malaikat-malaikat berhati mulia”.
Ketika “mutiara” mulai tumbuh remaja, sang “malaikat” tetap saja selalu menjaga, mengarahkan dan berusaha menciptakan “mutiara”nya selalu berkilau, dimanupun ia berada. Ia mengasah potensi intelektual, spiritual, dan interaksi sosial “mutiara” dengan ketulusan jiwa dan rasa tanggungjawab yang besar. “Malaikat” selalu hadir dan berada disamping sang “mutiara”. Ialah yang memasukkan roh-roh kecerdasan ke dalam diri-diri “mutiara”, siapapun “mutiara-mutiara” itu, ia harus berterima kasih kepada setiap “malaikat-malaikat” itu, walaupun ucapan terima kasih tidak akan mampu membalas semuanya, walau hanya sebuih kecil di lautan. Ia akan tersenyum, dan senyumannya akan mengubah dunia. Ia akan bersedih, maka tangisannya akan meluluhlantakkan dunia. Ia begitu mulia, ia begitu berharga, sehingga ia jauh lebih indah dan berharga. Ia memiliki tingkatan yang lebih tinggi, tiga level keutamaan dari partnernya, tetapi ia tidak pernah bertindak wewenang, mendiskreditkan apalagi menyalahgunakan semua itu. Bahkan, realita dan sejarah bercerita kepada kita bahwa “malaikat-malaikat” ini selalu menjadi objek kekerasan, penindasan, penyiksaan bahkan eksploitasi kemanusiaan. Dimanakah letak rasa dan perasaan “mutiara-mutiara” yang telah ia bina? Apakah “mutiara-mutiara” itu membalas air susu dengan tuba? Apakah mutiara-mutiara itu tidak berfikir, dengan menyakiti “malaikat” orang lain berarti menyakiti “malaikat” kita sendiri? Betapa surga berada di bawah telapak kaki sang“malaikat”, apakah kita tetap saja tetap durhaka? Atau merubah persepsi dan menghargai “malaikat” sebagaimana semestinya, dengan rasa cinta dan penuh ketulusan.
Tidak hanya sampai disitu, setelah “mutiara-mutiara” itu tumbuh menjadi mutiara yang paling malah, terkenal, berprofesi, bertitel, berharta dan seterusnya. “Malaikat-malaikat” itupun tidak pernah mengharapkan balasan, walaupun hanya dengan satu sen uang. Tidak pernah….”Malaikat” hanya ingin melihat “mutiara-mutiara”nya tersenyum, senang dan sukses. Kesuksesan yang diharapkan tidak hanya sampai di kehidupan alam yang sekarang saja, tetapi sampai ke alam yang lebih kekal, lebih abadi dan jauh lebih indah. “Malaikat” pun tidak henti-hentinya berdo’a untuk “mutiara-mutiara”nya, agar mutiaranya bisa berguna bagi semua, bagi siapapun dan bagi dirinya sendiri.” Malaikat” tidak pernah berhenti bekerja, bekerja dan bekerja. Bahkan hingga detik-detik terakhir perpisahan dengan “mutiara-mutiara”nya. Ia hanya ingin “mutiara-mutiara” nya ada disampingnya, menuntunnya mengucapkan kalimat-kalimat indah yang pernah diajarkannya pepada sang “mutiara”, kalimat yang akan mampu mengantarkannya kepada kebahagiaan abadi, surga (jannatun na’imI). Karena penduduk-penduduk surga sudah merindukan dan memimpikan bertemu dengan “malaikat-malaikat dunia”. Mereka ingin berbagi cerita, berbagi rasa dan kasih sayang. Karena ia begitu berharga. Wahai “malaikat”ku, maafkanlah “mutiara”mu yang belum mampu membuatmu tersenyum, belum mampu membuatmu bangga dan belum mampu melakukan yang terbaik buat diri sendiri. Wahai “malaikat” ku, aku mencintaimu lebih dari diriku sendiri, aku butuh doa’mu, aku butuh dukungannmu dan aku butuh cinta kasihmu. Ma’afkanlah, jika hati terkadang terkata, maafkanlah jika sikap kadang terlupa, dan ma’afkanlah jika do’a kadang tersilap namamu. Seandainya diizinkan, ingin aku mencium telapak kaki surgawimu “malaikaktku”, karena aku merasa tidak berhak mencium keningmu, karena aku terlalu hina dan rendah. Ibu….Betapa besar dan mulia hatimu. Tunggulah…”mutiara”mu akan pulang, dan akan membawamu ke “taman-taman surga keabadian”. Amin. Happy Mother’s Day, May 11, 2008.
Remember…!
Remember…!
bY: Yuldi Hendry
One of the great deal power is the honesty. It is like soul for our bodies, without spirit we will be “dead”. People who live without expectation and purpose, and just the opposite like is death and life. How different death and life is. We must remember, this chance is once. Once in a life time. Means there is no second chance. So, we must believe and keep the faith that should chase down our dreams and purposes while we can.
Everybody has different objective and goal. Everybody must prepare it the best as possible. No one can stop what will you want to do, You must keep the faith, you can do what you think you could do. Be willing to leave people behind, if it is necessary. I don’t say, “live your self”, but be free to your life, your goal and your humanity. Life keeps getting in the way, but We've gotta do what's best for us. I got it, and you must remember it. Don’t be scare, you just may afraid of your God not the others.
Sometime we can find challenges in our life. Those can make our life be down, our spirit be low, but those can destroy our life. Be positive, Those are needed to enhance our potential and stimulate growth our power again, but get up from seated or prone position again. Manage your life and make it arrangement. As signal from al-Qur’an that for believer must prepare what will they do tomorrow. Prepare anything what you will do it. Make sure the first, you can do it, this spirit must be kept.
Can be protested, sometime somehow the plan, is always rearranged. Don’t blame the world or blame people beside you, but blame yourself. Blame the others is not solving problem, but make it a new problem. So, Don’t ever be negative to others, but positively life will be beautiful. How abhorrence just make a destruction and enmity. Make yourself be far-away from prejudice and negative thinking.
Let make our life be the best. You, you and you have yourself lives. Don’t let yourself and parents down. Life is choice and choice is life, so make your choice it the best for you. No one make your life be the best but rather yourself. Remember buddies, I am waiting your challenge. And a lot of people have more spirit than we are. Let’s race against time and ourselves.
bY: Yuldi Hendry
One of the great deal power is the honesty. It is like soul for our bodies, without spirit we will be “dead”. People who live without expectation and purpose, and just the opposite like is death and life. How different death and life is. We must remember, this chance is once. Once in a life time. Means there is no second chance. So, we must believe and keep the faith that should chase down our dreams and purposes while we can.
Everybody has different objective and goal. Everybody must prepare it the best as possible. No one can stop what will you want to do, You must keep the faith, you can do what you think you could do. Be willing to leave people behind, if it is necessary. I don’t say, “live your self”, but be free to your life, your goal and your humanity. Life keeps getting in the way, but We've gotta do what's best for us. I got it, and you must remember it. Don’t be scare, you just may afraid of your God not the others.
Sometime we can find challenges in our life. Those can make our life be down, our spirit be low, but those can destroy our life. Be positive, Those are needed to enhance our potential and stimulate growth our power again, but get up from seated or prone position again. Manage your life and make it arrangement. As signal from al-Qur’an that for believer must prepare what will they do tomorrow. Prepare anything what you will do it. Make sure the first, you can do it, this spirit must be kept.
Can be protested, sometime somehow the plan, is always rearranged. Don’t blame the world or blame people beside you, but blame yourself. Blame the others is not solving problem, but make it a new problem. So, Don’t ever be negative to others, but positively life will be beautiful. How abhorrence just make a destruction and enmity. Make yourself be far-away from prejudice and negative thinking.
Let make our life be the best. You, you and you have yourself lives. Don’t let yourself and parents down. Life is choice and choice is life, so make your choice it the best for you. No one make your life be the best but rather yourself. Remember buddies, I am waiting your challenge. And a lot of people have more spirit than we are. Let’s race against time and ourselves.
Minggu, 04 Mei 2008
Orientalism, Occidentalism and Knowing about Others
Orientalism, Occidentalism and Knowing about Others
by Stein Tønnesson, research professor, NIAS
Assuming there really is something we may call a Western cultural hegemony or cultural imperialism, then 'orientalism' is its literary and social scientific form, and 'occidentalism' is a programme for revenge.
Asians and Europeans who study each other are at the same time agents and students of the relationship between East and West. It can, no doubt, be an exchange based on equality and mutual respect, but the danger always exists that studies and research programmes in Europe, the United States and Australia will represent a continuation of an Orientalist tradition of cultural domination and, consequently, that research centres based in Asia will try to formulate some kind of 'genuinely' Asian approach to culture and science, in opposition to the basic ideas of the Occident
This article is a revised version of a lecture given at the NEWAS workshop in Copenhagen, 14 October 1993
The present article shall be dedicated to a reflection on the relationship between East and West and the role of researchers and intellectuals in that relationship. Research publications and conferences are today an enormous growth industry and play an increasingly important role in cultural as well as political and economic exchanges between states and regions. Students and researchers in humanities and social sciences cannot conceive of themselves as standing outside the processes they are studying. By virtue of doing what they do they are active participants in the formation of the future patterns of East-West, North-South and global culture.
Imperialism in the Post Cold War World
These last years the East-West relationship has undergone enormous change. I shall mention six processes of change that point in different directions. The first two of them point towards a global culture:
1. Free trade capitalism has triumphed to a degree that only a few years ago was inconceivable. More or less closed economies in the former Soviet Union, India, China, Latin America and a number of African countries have opened up for trade and investments, thus significantly increasing the leverage of international corporations and decreasing the freedom of individual states to defy the interests of international banks and investors.
2. Media and communication networks have created a united world of information, making it impossible to defend one cultural territory from external influence--unless the inhabitants of that territory willingly accept to shield themselves. We live today in a global media capitalism with English as the almost universally accepted lingua franca. A good command of English is a must for all who want to operate on the global arena.
The four remaining processes of change are more equivocal in that they in some ways contradict the globalising trend by setting new obstacles to East-West rapprochement while in other ways contributing to bringing East and West closer together:
3. There has been a shift in the balance of productive force, with economic growth taking place mainly in the Far East. This has created an impression in some Western circles that the East-West historic pendulum that has been swinging steadily westwards since the 14th century has started swinging back towards the East.
4. The end of the Cold War and the fall of all Western communist regimes (except Cuba) has confined communism to the Far East and has supplanted the intra-Western East-West ideological divide with a division between the whole West and the real East. Russia has come out as a crisis-ridden Western democracy while its former Eastern comrade states are prospering economically while remaining authoritarian. The main lines of political conflict in this world no longer split Europe and the West in two, but set East and West against each other. It is now the East that is split with a Confucian growth zone in the far end, a populous Hinduist federation in the middle and a fragmented islamic Near East.
5. In the relationship between the West and the Near East there was a devastating clash in 1991 the Gulf War followed two years later with a handshake between an English-speaking Jew and an Arab-speaking Palestinian. That handshake took place on Western terms in the garden of the West's most sacred temple with the young archbishop coming out of his oval office to act as broadly smiling conciliator.
6. The sixth change is the one that has most fundamentally contradicted globalisation. It is the almost universal revival of ritual, religion and tradition. This is a response to globalisation, using the new media to forge cultural protection for imagined communities small and large. Let me illustrate this point with an experience from the life of this lecture's main inspirator, the secular anti-imperialist Edward Said. In 1989, he held a lecture at the English Faculty of Cairo University, speaking for an hour about nationalism, independence, and liberation as alternative cultural practices to imperialism. Then he was asked by one of the listeners about 'the theocratic alternative'. He mistakenly understood the questioner as asking about 'the Socratic alternative', but was put right very quickly. The listener was a well-spoken young woman whose head was covered by a veil; Said had overlooked her concerns in his anti-clerical and secular zeal (Edward Said, Culture & Imperialism, London, Chatto & Windus, 1993, pp. 369--70).
Options
In the present situation of the world, how should "we" (the big global intellectual "we", Westerners and Easterners alike and particularly people like Said with one foot in each camp), relate to the question of East versus West? I see three options: thesis, anti-thesis, synthesis, to use the Hegelian dialectical scheme:
The first option is for those of us who already are Westerners to define ourselves more consciously as such, promote or defend Western values and enlist Eastern converts or clients in the endeavour. Those among us who have sentimental qualms about being Western because of birthplace, skin colour, language or religion, should convert to the Occident because of its superior values: the freedom to say what you want (and sell your soul on TV).
The second anti-thetical option is the opposite one: to engage ourselves as intellectuals in a critical, moral analysis of the centuries-old Western domination of the East while at the same time maintaining a critical distance to repressive social systems in the East.
The third synthetical option will be revealed only at the end of the article. It may not, perhaps, come as a surprise that this is my own choice. Before presenting it as a conclusion, I shall present and discuss one protagonist of the Western and two of the anti-Western stance.
The Clash of Civilisations
My Western man is Samuel P. Huntington, president Lyndon B. Johnson's former national security adviser, author of the highly acclaimed The Third Wave: Democratization in the Late Twentieth Century (Norman, OK, Univ. of Oklahoma Press, 1991), now Eaton Professor of the Science of Government and Director of the John M. Olin Institute for Strategic Studies at Harvard University. Over many years, Huntington has focused on transitions from one political regime to another, particularly from dictatorship to democracy. In 1993, in a programmatic article in the Summer issue of Foreign Affairs which provoked a heated debate through the whole autumn, he tried to formulate a new outlook on the world to replace Washington's lost anti- communism. In the multi-ethnic, missionary political culture of the United States there is a national need for an orderly world of conflict between good and bad. In his article, Huntington suggests a conflictual order based on the "Clash of Civilizations". The great divisions among humankind and the dominating source of conflict will be cultural, he says: "The clash of civilizations will dominate global politics". He defines a civilization as "the highest cultural grouping of people and the broadest level of cultural identity people have short of that which distinguishes humans from other species." He finds seven or eight such civilizations: the Western (Europe and North- America); the Confucian, the Japanese (which according to Huntington is a society and civilization unique to itself), the Islamic, the Hindu, the Slavic-Orthodox, Latin American "and possibly African". Differences between these civilizations are in Huntington's view more fundamental than differences among ideologies and political regimes. Communists can become democrats, and rich can become poor, but Russians cannot become Estonians or Azeris become Armenians. Huntington furthermore contends that it is differences among civilizations that have generated history's most prolonged and most violent conflicts. At present, according to Huntington, the West is at the peak of its power, but it is confronting non-Wests that "increasingly have the desire, the will and the resources to shape the world in non-Western ways" ... "The Velvet Curtain of culture has replaced the Iron Curtain of ideology". The West stands against an Eastern economic bloc, likely to be led by China, and the Gulf War was not the world against Iraq (as Bush presented it), but really "the West against Islam". Huntington is bold with words and goes as far as saying: "The next world war, if there is one, will be a war between civilizations". Western culture's influence in the rest of the world is only superficial: "At a more basic level ... Western concepts differ fundamentally from those prevalent in other civilizations. Western ideas of individualism, liberalism, constitutionalism, human rights, equality, liberty, the rule of law, democracy, free markets, the separation of church and state, often have little resonance in Islamic, Confucian, Japanese Hindu, Buddhist or Orthodox cultures
.... The very notion that there could be a 'universal civilization' is a Western idea, directly at odds with the particularism of most Asian societies and their emphasis on what distinguishes one people from another". Despite these differences among Asians themselves, Huntington remains convinced that the Asians will find together in a Confucian-Islamic connection to challenge Western interests, values and power. The West must meet this challenge, says Huntington, by promoting greater cooperation and unity within its own civilizations, and by limiting the expansion of the military strength of Confucian and Islamic states.
Let me frankly admit that I find Huntington's views frightening, in particular because they were given such a prominent place in a leading foreign policy journal like Foreign Affairs, and even more because there is a tendency in the Clinton administration to conceive of the world in 'Huntingtonian' terms. Fortunately, the USA is enough of an open society to have given Huntington a lot of backlash. Already in the Autumn 1993 issue of Foreign Affairs there were a number of replies. Fouad Ajami correctly asserted that the actors in international politics are states, not civilizations. Nation states will continue to act upon their own interests with little regard for civilizational duties, both in the East and the West: "let us be clear: civilizations do not control states, states control civilizations". Therefore most Arab countries did not even side with Iraq in 1990-91, and would certainly not feel any commitment to supporting Confucians against the West if that was not in their interest. Also Ajami rejected Huntington's idea that Western culture had just had a superficial impact in Asia: "The secular idea, the state system and the balance of power, pop culture jumping tariff walls and barriers, the state as an instrument of welfare, all these have been internalized in the remotest places", said Ajami, from his moderate islamic standpoint. The same point was made by the Chinese dissident Liu Binyan: "though Confucianism is gradually coming back to China, it cannot be compared to the increasingly forceful influence of Western culture on the Chinese people in the last twenty years."
Huntington was also criticised by another scholar based in a Confucian state, Kishore Mahbubani of the Civil Service College, Singapore. He saw Huntington's article as evidence of a dangerous siege mentality: "It will ... come as a great surprise to many Westerners to learn that the rest of the world fears the West even more than the West fears it, especially the threat posed by a wounded West." Mahbubani had some comfort for Huntington: There is no likeliness of a Confucian-Islamic connection, because: "The simple truth is that East and Southeast Asia feel more comfortable with the West." But Mahbubani is concerned on behalf of the West. Through budgetary indiscipline, low savings, an eroding work ethic, lacking leadership and excessive democracy, the West "is bringing about its relative decline by its own hand."
Is there something good to be said about the Huntington debate? Yes, one very good thing. By expressing a crude, almost naivistic, White Anglo-Saxon American outlook on the post Cold War world, phrased in the bluntest of terms, Huntington forced upon the enormous readership of Foreign Affairs a basic discussion of some of the most crucial issues facing mankind. When reading Huntington and his critics, we are forced to make up our minds about some of our innermost presumptions.
Joseph Conrad and Western Self-Questioning
If we move out of solid America and approach the near East, we will find that on the intellectual left, there is a tendency to supplant the now mostly defunct criticism of Western economic and political neo-colonialist exploitation of "the third world" with a cultural critique. The main figure here is Edward Said. He has struggled with Western cultural domination of the East and South for a couple of decades already. Said is a man with a double culture: Palestinian, thus Arab and "Oriental", but also Western by virtue of upbringing, career and expertise in European and American literature. His book Orientalism (Routledge & Kegan, 1978) was a broad attack on French and British expertise on Asia. These "Orientalists" used knowledge and Western-based interpretations to degrade the East in ways that were a cultural pendant to economic and political imperialism. And this did not end with decolonisation, Said argued, but continued in the form of American area studies.
In his latest book, Culture & Imperialism, Edward Said desiccates Western fiction, showing how the great novels of the West reflect Western attitudes towards the East and the South. It is in its dealings with the black South that European domination comes out at its crudest, the worst case being Belgian Congo. In Said's book, the European destruction of the Congo at the turn of the century has come to embody Western inhumanity. The author who, because of his self-dissecting honesty, has come to reveal this inhumanity best, is Joseph Conrad. His The Heart of Darkness was quoted already in Said's book from 1978. In his new book, Conrad appears already on the first page:
The conquest of the earth, which mostly means the taking it away from those who have a different complexion or slightly flatter noses than ourselves, is not a pretty thing when you look into it too much. What redeems it is the idea only. An idea at the back of it; not a sentimental pretence but an idea; and an unselfish belief in the idea something you can set up, and bow down before, and offer a sacrifice to ...
Said is not the only anti-imperialist to quote Joseph Conrad. The Heart of Darkness appears also in the works of two auto-critical European "Saids": the Dutch scholar Jan Breman and the Swedish writer Sven Lindqvist. Breman has published an article on primitive racism in a colonial setting (Jan Breman, ed., Imperial Monkey Business: Racial Supremacy in Social Darwinist Theory and Colonial Practice, Amsterdam, CASA Monographs 3, 1990)) Here, Conrad appears with a vivid description of the nameless victims, not of a Belgian "bad beginning", but of the crude ideal type version of Western domination:
Six black men advanced in a file, toiling up the path. They walked erect and slow, balancing small baskets full of earth on their heads, and the clink kept time with their footsteps. Black rags were wound round their loins, and the short ends behind waggled to and fro like tails. I could see every rib, the joints of their limbs were like knots in a rope, each had an iron collar on his neck, and all were connected together with a chain whose bights swung between them, rhythmically clinking ... They passed me within six inches, without a glance, with that complete, deathlike indifference of unhappy savages ...
And Joseph Conrad's Congo novel reappears a third time in the title of Sven Lindqvist's revolt against being European (Utrota varenda jävel, Bonniers, 1992):
The word "Europe" is derived from a semitic word which means precisely darkness. The phrase that appears on the monitor before me is truly European. The thought had been a long time on its way when it was finally phrased in 1898-99 by a Polish author who often thought in French, but wrote in English: Joseph Conrad. The main personality in The Heart of Darkness, Kurtz, concludes his treatise on the civilising mission of the whites among the savages in Africa with a handwritten postscriptum, which summarizes the flamboyant rhetoric's real meaning. It is this phrase that now gleams towards me on the monitor: "Exterminate all the brutes".
This sentence, in its Swedish translation, "Utrota varenda jävel", became the title of Lindqvist's 1992 book, where he tried to remind the cold war winning west of its past, a shared European past that led directly to the nazi camps. Lindqvist concludes his "Saidistic" book: "Anywhere in the world where there exists a deeply concealed knowledge which, if brought out into the open, would make us conscious, splinter our world view and force us to question ourselves, you find the Heart of Darkness."
Occidentalism
Occidentalism is a positive Arab response to Edward Said's critique of Western Orientalism. The man behind the concept is professor Hassan Hanafi, leader of the Institute of Philosophy of the University of Cairo and a former researcher at the United Nations University in Tokyo. In 1992 he published a book of 881 pages about Occidentalism (Muquaddima fi ilm al-Istighrab [Introduction to the science of Occidentalism]). Hanafi's project is to objectivate the Occident in the same way that Westerners used to do it with the Orient with the purpose of recreating an independent Arabic intellectual tradition. So far the Occident has been the teacher and we the pupils, he says. How long will this tutelage last? And he answers: As long as we consider the West just as a source of knowledge and not as an object of inquiry. Arabs must learn to desiccate the West the same way one does it with mice in the laboratory. Hanafi believes that the West is in decline. Asked by a French journal about Francis Fukuyama's claim that History has come to its end, Hanafi answers: "For Arabs, Africans, Latin-Americans, Asians, History has not ended. It has perhaps not even started" (Interview with Hassan Hanafi in Arabies, 1992). History does not coincide in East and West. For Arabs, the period that Westerners call "middle age" was the real Antiquity. Now there is time for a renaissance.
But Hassan Hanafi does not see the Japanese experience as a source of inspiration: "Japan is a country I know well", he explains, "it is at one and the same time a giant and a dwarf ... in the field of philosophy it is a dwarf. There exists a French, German, Anglo-Saxon philosophy, but no Japanese. It is the most translating country in the world. Translating but not creating." Arabs, however, can be creative if only they are liberated from the mythical domination of the West. Arabs must not be fooled by the idea of a universal culture. The idea of a universal culture is a myth destined to fool the dominated. This has been done by the ancient Egyptian civilization, later by the Chinese, Hindus and by the Occident. Hanafi's project is to desanctify in the eyes of the Arabs the Western gods: Descartes, Kant, Hegel and Marx.
Universalism (all the same)
The third option is exactly the one that Hanafi warns against: to reject the whole East-West dichotomy in favour of a universal approach. East and West have so much in common, and both East and West differ so much internally that any attempt to understand the world from the standpoint of an East-West divide is bound to fail. We should thus reject Samuel Huntington and Hassan Hanafi's contention that humanism always serves as a smokescreen for Western domination. It must be possible to do what Liu Binyan suggests: to use "the best of all civilizations, not emphasizing the differences between them", to promote global civilization, create or build one world on the basis of shared human values, fight seclusiveness and protectionism without also promoting domination. Bridges can be built on the basis of drawings from architects on both sides, and bridges can be crossed by people from both sides. The basic idea behind the humanist approach is that in essence every human being is alike. The differences highlighted by cultural relativists should be seen as exceptions to the general rule, and should never be exaggerated.
I take the liberty of enlisting, without having asked for permission, Edward Said, among the likely supporters of the universalist, cross-cultural enterprise. In his Culture & Imperialism, he laments the loss of something that existed in the Middle East when he knew it as a young man:
My Arab environment had been largely colonial, but as I was growing up you could travel overland from Lebanon and Syria through Palestine to Egypt and points west. Today that is impossible .... The past wasn't better, but it was more healthily interlinked, so to speak; people were actually connected to one another, rather than staring at one another over fortified frontiers. In many schools you would encounter Arabs from everywhere, Muslims and Christians, plus Armenians, Jews, Greeks, Italians, Indians, Iranians, all mixed up, all under one or another colonial regime, but interacting as if it were natural to do so. .... The effort to homogenize and isolate populations in the name of nationalism (not liberation) has led to colossal sacrifices and failures .... Identity, always identity, over and above knowing about others.(pages 361-2.)
Towards the end of Said's book he returns to his wish to place knowing about others on top of the human agenda, and puts forward a vision of being perfectly homeless in an open world. This he does by quoting a beautiful passage by a twelfth-century European monk from Saxony, Hugo of St. Victor:
The person who finds his homeland sweet is still a tender beginner; he to whom every soil is as his native one is already strong; but he is perfect to whom the entire world is as a foreign place. The tender soul has fixed his love on one spot in the world; the strong person has extended his love to all places; the perfect man has extinguished his. (page 407.)
This must have been difficult in the 12th century, but might be easier in the age of satellites. The synthetical humanistic option is idealistic, no doubt about that, but it is not devoid of realism: A whole range of powerful forces are on the side of cultural bridge-builders. Let me just name a few: computer industries, English teachers, publishers, travel agencies, international corporations, airway systems, telecommunication companies, high tech capitalism, hotels, international funding agencies, former colonial institutions, refugees and immigrants, culturally mixed restaurants, research networks, and institutes specialising in knowing about others.
by Stein Tønnesson, research professor, NIAS
Assuming there really is something we may call a Western cultural hegemony or cultural imperialism, then 'orientalism' is its literary and social scientific form, and 'occidentalism' is a programme for revenge.
Asians and Europeans who study each other are at the same time agents and students of the relationship between East and West. It can, no doubt, be an exchange based on equality and mutual respect, but the danger always exists that studies and research programmes in Europe, the United States and Australia will represent a continuation of an Orientalist tradition of cultural domination and, consequently, that research centres based in Asia will try to formulate some kind of 'genuinely' Asian approach to culture and science, in opposition to the basic ideas of the Occident
This article is a revised version of a lecture given at the NEWAS workshop in Copenhagen, 14 October 1993
The present article shall be dedicated to a reflection on the relationship between East and West and the role of researchers and intellectuals in that relationship. Research publications and conferences are today an enormous growth industry and play an increasingly important role in cultural as well as political and economic exchanges between states and regions. Students and researchers in humanities and social sciences cannot conceive of themselves as standing outside the processes they are studying. By virtue of doing what they do they are active participants in the formation of the future patterns of East-West, North-South and global culture.
Imperialism in the Post Cold War World
These last years the East-West relationship has undergone enormous change. I shall mention six processes of change that point in different directions. The first two of them point towards a global culture:
1. Free trade capitalism has triumphed to a degree that only a few years ago was inconceivable. More or less closed economies in the former Soviet Union, India, China, Latin America and a number of African countries have opened up for trade and investments, thus significantly increasing the leverage of international corporations and decreasing the freedom of individual states to defy the interests of international banks and investors.
2. Media and communication networks have created a united world of information, making it impossible to defend one cultural territory from external influence--unless the inhabitants of that territory willingly accept to shield themselves. We live today in a global media capitalism with English as the almost universally accepted lingua franca. A good command of English is a must for all who want to operate on the global arena.
The four remaining processes of change are more equivocal in that they in some ways contradict the globalising trend by setting new obstacles to East-West rapprochement while in other ways contributing to bringing East and West closer together:
3. There has been a shift in the balance of productive force, with economic growth taking place mainly in the Far East. This has created an impression in some Western circles that the East-West historic pendulum that has been swinging steadily westwards since the 14th century has started swinging back towards the East.
4. The end of the Cold War and the fall of all Western communist regimes (except Cuba) has confined communism to the Far East and has supplanted the intra-Western East-West ideological divide with a division between the whole West and the real East. Russia has come out as a crisis-ridden Western democracy while its former Eastern comrade states are prospering economically while remaining authoritarian. The main lines of political conflict in this world no longer split Europe and the West in two, but set East and West against each other. It is now the East that is split with a Confucian growth zone in the far end, a populous Hinduist federation in the middle and a fragmented islamic Near East.
5. In the relationship between the West and the Near East there was a devastating clash in 1991 the Gulf War followed two years later with a handshake between an English-speaking Jew and an Arab-speaking Palestinian. That handshake took place on Western terms in the garden of the West's most sacred temple with the young archbishop coming out of his oval office to act as broadly smiling conciliator.
6. The sixth change is the one that has most fundamentally contradicted globalisation. It is the almost universal revival of ritual, religion and tradition. This is a response to globalisation, using the new media to forge cultural protection for imagined communities small and large. Let me illustrate this point with an experience from the life of this lecture's main inspirator, the secular anti-imperialist Edward Said. In 1989, he held a lecture at the English Faculty of Cairo University, speaking for an hour about nationalism, independence, and liberation as alternative cultural practices to imperialism. Then he was asked by one of the listeners about 'the theocratic alternative'. He mistakenly understood the questioner as asking about 'the Socratic alternative', but was put right very quickly. The listener was a well-spoken young woman whose head was covered by a veil; Said had overlooked her concerns in his anti-clerical and secular zeal (Edward Said, Culture & Imperialism, London, Chatto & Windus, 1993, pp. 369--70).
Options
In the present situation of the world, how should "we" (the big global intellectual "we", Westerners and Easterners alike and particularly people like Said with one foot in each camp), relate to the question of East versus West? I see three options: thesis, anti-thesis, synthesis, to use the Hegelian dialectical scheme:
The first option is for those of us who already are Westerners to define ourselves more consciously as such, promote or defend Western values and enlist Eastern converts or clients in the endeavour. Those among us who have sentimental qualms about being Western because of birthplace, skin colour, language or religion, should convert to the Occident because of its superior values: the freedom to say what you want (and sell your soul on TV).
The second anti-thetical option is the opposite one: to engage ourselves as intellectuals in a critical, moral analysis of the centuries-old Western domination of the East while at the same time maintaining a critical distance to repressive social systems in the East.
The third synthetical option will be revealed only at the end of the article. It may not, perhaps, come as a surprise that this is my own choice. Before presenting it as a conclusion, I shall present and discuss one protagonist of the Western and two of the anti-Western stance.
The Clash of Civilisations
My Western man is Samuel P. Huntington, president Lyndon B. Johnson's former national security adviser, author of the highly acclaimed The Third Wave: Democratization in the Late Twentieth Century (Norman, OK, Univ. of Oklahoma Press, 1991), now Eaton Professor of the Science of Government and Director of the John M. Olin Institute for Strategic Studies at Harvard University. Over many years, Huntington has focused on transitions from one political regime to another, particularly from dictatorship to democracy. In 1993, in a programmatic article in the Summer issue of Foreign Affairs which provoked a heated debate through the whole autumn, he tried to formulate a new outlook on the world to replace Washington's lost anti- communism. In the multi-ethnic, missionary political culture of the United States there is a national need for an orderly world of conflict between good and bad. In his article, Huntington suggests a conflictual order based on the "Clash of Civilizations". The great divisions among humankind and the dominating source of conflict will be cultural, he says: "The clash of civilizations will dominate global politics". He defines a civilization as "the highest cultural grouping of people and the broadest level of cultural identity people have short of that which distinguishes humans from other species." He finds seven or eight such civilizations: the Western (Europe and North- America); the Confucian, the Japanese (which according to Huntington is a society and civilization unique to itself), the Islamic, the Hindu, the Slavic-Orthodox, Latin American "and possibly African". Differences between these civilizations are in Huntington's view more fundamental than differences among ideologies and political regimes. Communists can become democrats, and rich can become poor, but Russians cannot become Estonians or Azeris become Armenians. Huntington furthermore contends that it is differences among civilizations that have generated history's most prolonged and most violent conflicts. At present, according to Huntington, the West is at the peak of its power, but it is confronting non-Wests that "increasingly have the desire, the will and the resources to shape the world in non-Western ways" ... "The Velvet Curtain of culture has replaced the Iron Curtain of ideology". The West stands against an Eastern economic bloc, likely to be led by China, and the Gulf War was not the world against Iraq (as Bush presented it), but really "the West against Islam". Huntington is bold with words and goes as far as saying: "The next world war, if there is one, will be a war between civilizations". Western culture's influence in the rest of the world is only superficial: "At a more basic level ... Western concepts differ fundamentally from those prevalent in other civilizations. Western ideas of individualism, liberalism, constitutionalism, human rights, equality, liberty, the rule of law, democracy, free markets, the separation of church and state, often have little resonance in Islamic, Confucian, Japanese Hindu, Buddhist or Orthodox cultures
.... The very notion that there could be a 'universal civilization' is a Western idea, directly at odds with the particularism of most Asian societies and their emphasis on what distinguishes one people from another". Despite these differences among Asians themselves, Huntington remains convinced that the Asians will find together in a Confucian-Islamic connection to challenge Western interests, values and power. The West must meet this challenge, says Huntington, by promoting greater cooperation and unity within its own civilizations, and by limiting the expansion of the military strength of Confucian and Islamic states.
Let me frankly admit that I find Huntington's views frightening, in particular because they were given such a prominent place in a leading foreign policy journal like Foreign Affairs, and even more because there is a tendency in the Clinton administration to conceive of the world in 'Huntingtonian' terms. Fortunately, the USA is enough of an open society to have given Huntington a lot of backlash. Already in the Autumn 1993 issue of Foreign Affairs there were a number of replies. Fouad Ajami correctly asserted that the actors in international politics are states, not civilizations. Nation states will continue to act upon their own interests with little regard for civilizational duties, both in the East and the West: "let us be clear: civilizations do not control states, states control civilizations". Therefore most Arab countries did not even side with Iraq in 1990-91, and would certainly not feel any commitment to supporting Confucians against the West if that was not in their interest. Also Ajami rejected Huntington's idea that Western culture had just had a superficial impact in Asia: "The secular idea, the state system and the balance of power, pop culture jumping tariff walls and barriers, the state as an instrument of welfare, all these have been internalized in the remotest places", said Ajami, from his moderate islamic standpoint. The same point was made by the Chinese dissident Liu Binyan: "though Confucianism is gradually coming back to China, it cannot be compared to the increasingly forceful influence of Western culture on the Chinese people in the last twenty years."
Huntington was also criticised by another scholar based in a Confucian state, Kishore Mahbubani of the Civil Service College, Singapore. He saw Huntington's article as evidence of a dangerous siege mentality: "It will ... come as a great surprise to many Westerners to learn that the rest of the world fears the West even more than the West fears it, especially the threat posed by a wounded West." Mahbubani had some comfort for Huntington: There is no likeliness of a Confucian-Islamic connection, because: "The simple truth is that East and Southeast Asia feel more comfortable with the West." But Mahbubani is concerned on behalf of the West. Through budgetary indiscipline, low savings, an eroding work ethic, lacking leadership and excessive democracy, the West "is bringing about its relative decline by its own hand."
Is there something good to be said about the Huntington debate? Yes, one very good thing. By expressing a crude, almost naivistic, White Anglo-Saxon American outlook on the post Cold War world, phrased in the bluntest of terms, Huntington forced upon the enormous readership of Foreign Affairs a basic discussion of some of the most crucial issues facing mankind. When reading Huntington and his critics, we are forced to make up our minds about some of our innermost presumptions.
Joseph Conrad and Western Self-Questioning
If we move out of solid America and approach the near East, we will find that on the intellectual left, there is a tendency to supplant the now mostly defunct criticism of Western economic and political neo-colonialist exploitation of "the third world" with a cultural critique. The main figure here is Edward Said. He has struggled with Western cultural domination of the East and South for a couple of decades already. Said is a man with a double culture: Palestinian, thus Arab and "Oriental", but also Western by virtue of upbringing, career and expertise in European and American literature. His book Orientalism (Routledge & Kegan, 1978) was a broad attack on French and British expertise on Asia. These "Orientalists" used knowledge and Western-based interpretations to degrade the East in ways that were a cultural pendant to economic and political imperialism. And this did not end with decolonisation, Said argued, but continued in the form of American area studies.
In his latest book, Culture & Imperialism, Edward Said desiccates Western fiction, showing how the great novels of the West reflect Western attitudes towards the East and the South. It is in its dealings with the black South that European domination comes out at its crudest, the worst case being Belgian Congo. In Said's book, the European destruction of the Congo at the turn of the century has come to embody Western inhumanity. The author who, because of his self-dissecting honesty, has come to reveal this inhumanity best, is Joseph Conrad. His The Heart of Darkness was quoted already in Said's book from 1978. In his new book, Conrad appears already on the first page:
The conquest of the earth, which mostly means the taking it away from those who have a different complexion or slightly flatter noses than ourselves, is not a pretty thing when you look into it too much. What redeems it is the idea only. An idea at the back of it; not a sentimental pretence but an idea; and an unselfish belief in the idea something you can set up, and bow down before, and offer a sacrifice to ...
Said is not the only anti-imperialist to quote Joseph Conrad. The Heart of Darkness appears also in the works of two auto-critical European "Saids": the Dutch scholar Jan Breman and the Swedish writer Sven Lindqvist. Breman has published an article on primitive racism in a colonial setting (Jan Breman, ed., Imperial Monkey Business: Racial Supremacy in Social Darwinist Theory and Colonial Practice, Amsterdam, CASA Monographs 3, 1990)) Here, Conrad appears with a vivid description of the nameless victims, not of a Belgian "bad beginning", but of the crude ideal type version of Western domination:
Six black men advanced in a file, toiling up the path. They walked erect and slow, balancing small baskets full of earth on their heads, and the clink kept time with their footsteps. Black rags were wound round their loins, and the short ends behind waggled to and fro like tails. I could see every rib, the joints of their limbs were like knots in a rope, each had an iron collar on his neck, and all were connected together with a chain whose bights swung between them, rhythmically clinking ... They passed me within six inches, without a glance, with that complete, deathlike indifference of unhappy savages ...
And Joseph Conrad's Congo novel reappears a third time in the title of Sven Lindqvist's revolt against being European (Utrota varenda jävel, Bonniers, 1992):
The word "Europe" is derived from a semitic word which means precisely darkness. The phrase that appears on the monitor before me is truly European. The thought had been a long time on its way when it was finally phrased in 1898-99 by a Polish author who often thought in French, but wrote in English: Joseph Conrad. The main personality in The Heart of Darkness, Kurtz, concludes his treatise on the civilising mission of the whites among the savages in Africa with a handwritten postscriptum, which summarizes the flamboyant rhetoric's real meaning. It is this phrase that now gleams towards me on the monitor: "Exterminate all the brutes".
This sentence, in its Swedish translation, "Utrota varenda jävel", became the title of Lindqvist's 1992 book, where he tried to remind the cold war winning west of its past, a shared European past that led directly to the nazi camps. Lindqvist concludes his "Saidistic" book: "Anywhere in the world where there exists a deeply concealed knowledge which, if brought out into the open, would make us conscious, splinter our world view and force us to question ourselves, you find the Heart of Darkness."
Occidentalism
Occidentalism is a positive Arab response to Edward Said's critique of Western Orientalism. The man behind the concept is professor Hassan Hanafi, leader of the Institute of Philosophy of the University of Cairo and a former researcher at the United Nations University in Tokyo. In 1992 he published a book of 881 pages about Occidentalism (Muquaddima fi ilm al-Istighrab [Introduction to the science of Occidentalism]). Hanafi's project is to objectivate the Occident in the same way that Westerners used to do it with the Orient with the purpose of recreating an independent Arabic intellectual tradition. So far the Occident has been the teacher and we the pupils, he says. How long will this tutelage last? And he answers: As long as we consider the West just as a source of knowledge and not as an object of inquiry. Arabs must learn to desiccate the West the same way one does it with mice in the laboratory. Hanafi believes that the West is in decline. Asked by a French journal about Francis Fukuyama's claim that History has come to its end, Hanafi answers: "For Arabs, Africans, Latin-Americans, Asians, History has not ended. It has perhaps not even started" (Interview with Hassan Hanafi in Arabies, 1992). History does not coincide in East and West. For Arabs, the period that Westerners call "middle age" was the real Antiquity. Now there is time for a renaissance.
But Hassan Hanafi does not see the Japanese experience as a source of inspiration: "Japan is a country I know well", he explains, "it is at one and the same time a giant and a dwarf ... in the field of philosophy it is a dwarf. There exists a French, German, Anglo-Saxon philosophy, but no Japanese. It is the most translating country in the world. Translating but not creating." Arabs, however, can be creative if only they are liberated from the mythical domination of the West. Arabs must not be fooled by the idea of a universal culture. The idea of a universal culture is a myth destined to fool the dominated. This has been done by the ancient Egyptian civilization, later by the Chinese, Hindus and by the Occident. Hanafi's project is to desanctify in the eyes of the Arabs the Western gods: Descartes, Kant, Hegel and Marx.
Universalism (all the same)
The third option is exactly the one that Hanafi warns against: to reject the whole East-West dichotomy in favour of a universal approach. East and West have so much in common, and both East and West differ so much internally that any attempt to understand the world from the standpoint of an East-West divide is bound to fail. We should thus reject Samuel Huntington and Hassan Hanafi's contention that humanism always serves as a smokescreen for Western domination. It must be possible to do what Liu Binyan suggests: to use "the best of all civilizations, not emphasizing the differences between them", to promote global civilization, create or build one world on the basis of shared human values, fight seclusiveness and protectionism without also promoting domination. Bridges can be built on the basis of drawings from architects on both sides, and bridges can be crossed by people from both sides. The basic idea behind the humanist approach is that in essence every human being is alike. The differences highlighted by cultural relativists should be seen as exceptions to the general rule, and should never be exaggerated.
I take the liberty of enlisting, without having asked for permission, Edward Said, among the likely supporters of the universalist, cross-cultural enterprise. In his Culture & Imperialism, he laments the loss of something that existed in the Middle East when he knew it as a young man:
My Arab environment had been largely colonial, but as I was growing up you could travel overland from Lebanon and Syria through Palestine to Egypt and points west. Today that is impossible .... The past wasn't better, but it was more healthily interlinked, so to speak; people were actually connected to one another, rather than staring at one another over fortified frontiers. In many schools you would encounter Arabs from everywhere, Muslims and Christians, plus Armenians, Jews, Greeks, Italians, Indians, Iranians, all mixed up, all under one or another colonial regime, but interacting as if it were natural to do so. .... The effort to homogenize and isolate populations in the name of nationalism (not liberation) has led to colossal sacrifices and failures .... Identity, always identity, over and above knowing about others.(pages 361-2.)
Towards the end of Said's book he returns to his wish to place knowing about others on top of the human agenda, and puts forward a vision of being perfectly homeless in an open world. This he does by quoting a beautiful passage by a twelfth-century European monk from Saxony, Hugo of St. Victor:
The person who finds his homeland sweet is still a tender beginner; he to whom every soil is as his native one is already strong; but he is perfect to whom the entire world is as a foreign place. The tender soul has fixed his love on one spot in the world; the strong person has extended his love to all places; the perfect man has extinguished his. (page 407.)
This must have been difficult in the 12th century, but might be easier in the age of satellites. The synthetical humanistic option is idealistic, no doubt about that, but it is not devoid of realism: A whole range of powerful forces are on the side of cultural bridge-builders. Let me just name a few: computer industries, English teachers, publishers, travel agencies, international corporations, airway systems, telecommunication companies, high tech capitalism, hotels, international funding agencies, former colonial institutions, refugees and immigrants, culturally mixed restaurants, research networks, and institutes specialising in knowing about others.
Kamis, 01 Mei 2008
Islam is Peacefulness and Beautiful Religion
Islam is Peacefulness and Beautiful Religion
By: Yuldi Hendri
When we observe the rule of nature, we will impress and our heart will murmur “How beautiful nature is”. Regularity of nature is one of God greatness. Regularity of nature teaches us how to manage and arrange our life to be beautiful and cozy. So, regularity and peacefulness are our life goal. Everybody dreams to make their live comfortable and tranquility. Out of this reality we can conclude that to make peacefulness and regularity in the world need a rule or value to create peacefulness and beatitude for everybody without distinguishing who they are, because we are a big family and brother /sister in the world.
The other hand, human live in the world with difference interest and custom, variety of culture and social system, and sometime difference value and morality. We can find this reality in every territory and country in the world. It is a fact that can not be protested. Therefore we need a universal rule for our life. A Rule which can create peacefulness for everybody, whoever they are. A rule which can arrange horizontal and vertical relationship. We only could find this rule in religion. Because religion manages horizontal and vertical connection. Is not it?
In historical approach, Islam is transformative: from jahiliyah into Islamic Society. Islam against discrimination and deliver mercy to humankind. As a value strive to give a responsibility, egalitarian and democratic, moreover Islam humanize women and catch up with man. Islam is a great and peace religion.
Generally, Islam is a universal value religion, because Islam has humanism universal values. Value which can carry entire races, ethnics and nations to be peacefulness together. History told us, that Islam carried difference Madinah societies to be joy, peacefulness and living together without force, discrimination, and inequality. But, In a row journey time, everything can change. And everything demands change depend on time, social, reality and culture. It is fact which could not be protested. So, individual interpretation and judgment is needed. Is not it?
Islam arrange our life disciplinarily without coercing and heaving. But, a rule which appropriate with natural tendency, and humanism value. Islam’s rule is comprehensive and complete. But, remember! Comprehensive and complete is not mean applying it stiffly and monotonously. Because universal value can distinguish in everywhere. As long as still on overall meaning of Islam’s value. So, Islam is flexible religion. How beautiful Islam is!
How beauty Islam is. Islam arrange the members of Islam community in retire aspects. Without blotting out human potential to do something and think something. Moreover Islam demand Muslims to develop and enhance their potential in everything. That rules bind but no make Muslims be robot without creative and freedom. Islam arrange from waking up to sleeping again. How rich Islam is!
Islam is brotherhood religion. Brotherhood is not only fellow Muslims, but fellow human and the others. But, Islam appreciates nature, animal, environment and everything around Muslims. When Muslim castrate an animal could be sharp knife, in order to not deranged that animal. How soft Islam is. Therefore terrorism is not Islam. Islam abhor and ban terrorism. Because terrorism is human crime and human crime must be lost in the world. In consequence every Muslim and everybody must change Islam image from right now, everybody must play their role to create and show to the world that Islam is beauty, peacefulness and humankind religion. It is our challenge, buddies….!!!
By: Yuldi Hendri
When we observe the rule of nature, we will impress and our heart will murmur “How beautiful nature is”. Regularity of nature is one of God greatness. Regularity of nature teaches us how to manage and arrange our life to be beautiful and cozy. So, regularity and peacefulness are our life goal. Everybody dreams to make their live comfortable and tranquility. Out of this reality we can conclude that to make peacefulness and regularity in the world need a rule or value to create peacefulness and beatitude for everybody without distinguishing who they are, because we are a big family and brother /sister in the world.
The other hand, human live in the world with difference interest and custom, variety of culture and social system, and sometime difference value and morality. We can find this reality in every territory and country in the world. It is a fact that can not be protested. Therefore we need a universal rule for our life. A Rule which can create peacefulness for everybody, whoever they are. A rule which can arrange horizontal and vertical relationship. We only could find this rule in religion. Because religion manages horizontal and vertical connection. Is not it?
In historical approach, Islam is transformative: from jahiliyah into Islamic Society. Islam against discrimination and deliver mercy to humankind. As a value strive to give a responsibility, egalitarian and democratic, moreover Islam humanize women and catch up with man. Islam is a great and peace religion.
Generally, Islam is a universal value religion, because Islam has humanism universal values. Value which can carry entire races, ethnics and nations to be peacefulness together. History told us, that Islam carried difference Madinah societies to be joy, peacefulness and living together without force, discrimination, and inequality. But, In a row journey time, everything can change. And everything demands change depend on time, social, reality and culture. It is fact which could not be protested. So, individual interpretation and judgment is needed. Is not it?
Islam arrange our life disciplinarily without coercing and heaving. But, a rule which appropriate with natural tendency, and humanism value. Islam’s rule is comprehensive and complete. But, remember! Comprehensive and complete is not mean applying it stiffly and monotonously. Because universal value can distinguish in everywhere. As long as still on overall meaning of Islam’s value. So, Islam is flexible religion. How beautiful Islam is!
How beauty Islam is. Islam arrange the members of Islam community in retire aspects. Without blotting out human potential to do something and think something. Moreover Islam demand Muslims to develop and enhance their potential in everything. That rules bind but no make Muslims be robot without creative and freedom. Islam arrange from waking up to sleeping again. How rich Islam is!
Islam is brotherhood religion. Brotherhood is not only fellow Muslims, but fellow human and the others. But, Islam appreciates nature, animal, environment and everything around Muslims. When Muslim castrate an animal could be sharp knife, in order to not deranged that animal. How soft Islam is. Therefore terrorism is not Islam. Islam abhor and ban terrorism. Because terrorism is human crime and human crime must be lost in the world. In consequence every Muslim and everybody must change Islam image from right now, everybody must play their role to create and show to the world that Islam is beauty, peacefulness and humankind religion. It is our challenge, buddies….!!!
Tarikh Tasyri'
تاريخ التشريع الإسلامي
إن مادة تاريخ التشريع الإسلامي، أو تاريخ الفقه الإسلامي: مادّة ذات أهمية خاصة، يدرس من خلالها طالب العلم مراحلَ نمو الفقه عبر العصور منذ نشأته، مروراً بالمراحل التي تتابعت، وكيف تأثر الفقه الإسلامي بالعوامل التي جعلت منه علماً اهتم به جمع كبير من العلماء على مر العصور. يتعرف الطالب من خلال هذه المادة على حقيقة التشريع الإسلامي، وأن الناس لا غنىً لهم عن شريعة تحكمهم، وتبيّن لهم معالم طريقهم، وتوضّح لهم الحق من الباطل في دينهم ودنياهم، شريعة من عند الله -عز وجل- تغني عن كل القوانين الوضعية التي لا تخلو من نقص وتناقض في كثير من موادها وفقراتها، كما قال تبارك وتعالى: {وَلَوْ كَانَ مِنْ عِنْدِ غَيْرِ اللَّهِ لَوَجَدُوا فِيهِ اخْتِلافاً كَثِيراً} [النساء:82{
فالدارس لهذه المادة، يرى الفرق بين الشريعة الإسلامية السماوية، والقوانين الوضعية، إضافةً إلى بقية فقرات المنهج الذي سيتبيّن من خلاله -بإذن الله- كيفية نشأة المذاهب الفقهية، ونبذة مختصرة عن كل مذهب منها، وترجمة موجزة لأئمة المذاهب الأربعة، وكتب المذاهب المعتمدة، وأشهر المصطلحات في كل مذهب، إضافة إلى ما مر به الفقه بعد عصر المذاهب من أدوار إلى عصرنا الحاضر. أسأل الله العلي القدير أن ينفعنا بما علّمنا وأن يعلّمنا ما ينفعنا وأن يرزقنا الإخلاص في القول والعمل.
وبدايةً، لابد من مقدّمة نعرف من خلالها، ثلاثة موضوعات:
الموضوع الأول: تعريف تاريخ التشريع الإسلامي.
الموضوع الثاني: مدى حاجة الناس إلى التشريع الإلهي.
الموضوع الثالث: الفرق بينه وبين القوانين الوضعية.
وقبل ذلك، لا بد من الإشارة إلى أن هذا العلم -أعني: علم تاريخ التشريع- علم وسيلة لا علم غاية. فالعلوم في مجملها تنقسم إلى قسمين:
منها ما هو وسيلة توصل إلى غاية معيّنة، كعلم أصول الفقه: هو وسيلة للوصول إلى كيفية الاستنباط للأحكام من الأدلة، وكعلم مصطلح الحديث: هو وسيلة أيضاً للوصول إلى معرفة الصحيح والضعيف من الأحاديث وهكذا علم تاريخ التشريع، هو: وسيلة لمعرفة تاريخ الفقه، وأدواره، ومراحله، ومذاهبه، وعلمائه، وكتبهم، ومصطلحاتهم؛ فهو خادم للفقيه، وممهد للطريق أمام طالب الفقه.
والقسم الثاني من العلوم هو: غاية في نفسه، كعلم الفقه، وعلم أصول الدين [العقيدة]، وعلم التفسير، وغيرها من العلوم...
ولقد نشأ علم تاريخ التشريع حديثاً؛ فلم يكتب أحد من المتقدمين فيه كتاباً خاصاً. وكان أول من ألف فيه تأليفاً مستقلاً: الشيخ محمد بن الحسن الحجوي الثعالبي، المتوفى سنة 1376ﻫ، في كتابه "الفكر السامي في تاريخ الفقه الإسلامي". وهو كتاب نفيس، مطبوع في مجلدين. وتتابعت من بعده المؤلفات في هذا العلم، أشهرها: كتاب الشيخ منّاع القطان: "تاريخ التشريع الإسلامي"، وهو من أوسع الكتب التي تحدثت عن هذا الموضوع. ومنها: كتاب "تاريخ الفقه الإسلامي" لمحمد علي السادس، وكتاب "تاريخ الفقه الإسلامي" للطريقي، وكتاب "المدخل لدراسة الشريعة الإسلامية" لعبد الكريم زيدان، وكتاب "المدخل في التعريف بالفقه الإسلامي" لمحمد مصطفى شلبي، وغيرها كثي
الموضوع الأول: تعريف تاريخ التشريع الإسلامي.
تاريخ التشريع الإسلامي هو مصطلح مركّب مِن ثلاث مفردات، ولتعريف مثل هذه المصطلحات ينبغي أن نعرّف كلّ مفردة أولاً، ثم نصل من خلال ذلك إلى تعريف اصطلاحي لهذا العلْم.
العنصر الأول: تعريف التاريخ:
التاريخ في اللغة: مصدر: أرّخ يؤرِّخ تاريخاً أو تأريخاً، وهو إعلام الوقت والتعريف به وبيانه، يُقال: أرّخت الكتاب، إذا جعلت له تاريخاً ببيان انتهاء وقته.
والتاريخ في الاصطلاح: هو علْم يتضمّن ذكر الوقائع والأحداث، وأوقاتها، وما كان لها من أثر في حياة الناس.
ولكل علم تاريخ، وتاريخ أي علْم يشتمل على: نشأة هذا العلم، ومراحل تطوّره، وحياة رجاله، وما قدّموه من نتاج فكريّ.
العنصر الثاني: تعريف التشريع: وهو في اللغة: مصدر: شرّع يُشرِّع تشريعاً، مأخوذ مِن: الشريعة، وقد وردت في اللغة بمعنييْن:
أحدهما: الطريقة المستقيمة، ومنه قوله تعالى: ثُمَّ جَعَلْنَاكَ عَلَى شَرِيعَةٍ مِنَ الأَمْرِ.
والثاني: مورد الماء الجاري الذي يُقصد للشرب، أي: يذهب الناس إليه فيشربون ويستقون. والعرب تقول: شرعت الإبل، إذا وردت شريعة الماء.
وفي المَثَل: أهون السقْي التشريع، وهو: إيراد الإبل إلى مورد الماء الجاري لتشرب منه. وكان أهون السقْي لأنه لا يحتاج إلى نزح لتشرب منه الدواب.
والتشريع في الاصطلاح: ما شرعه الله -عز وجل- لعباده من العقائد، والعبادات، والمعاملات، والأخلاق، ونُظُم الحياة في شُعبها المختلفة، لتحقيق سعادتهم في الدنيا والآخرة.
والعلاقة بين المعنى اللغوي والاصطلاحي:
أنّ الشريعة الإسلامية –وهي هذه المجموعة مِن الأحكام– محكمة الوضع، متينة الأساس، مستقيمة، لا ينحرف نظامها ولا يلتوي عن مقصدها، كالجادّة المستقيمة التي لا التواء فيها ولا اعوجاج، ولأنها -من ناحية أخرى- شبيهة بمورد الماء، من حيث إنها سبيل إلى غذاء النفوس والعقول، وحياة لها، كما أنّ مورد الماء سبيل إلى حياة الأبدان
إن مادة تاريخ التشريع الإسلامي، أو تاريخ الفقه الإسلامي: مادّة ذات أهمية خاصة، يدرس من خلالها طالب العلم مراحلَ نمو الفقه عبر العصور منذ نشأته، مروراً بالمراحل التي تتابعت، وكيف تأثر الفقه الإسلامي بالعوامل التي جعلت منه علماً اهتم به جمع كبير من العلماء على مر العصور. يتعرف الطالب من خلال هذه المادة على حقيقة التشريع الإسلامي، وأن الناس لا غنىً لهم عن شريعة تحكمهم، وتبيّن لهم معالم طريقهم، وتوضّح لهم الحق من الباطل في دينهم ودنياهم، شريعة من عند الله -عز وجل- تغني عن كل القوانين الوضعية التي لا تخلو من نقص وتناقض في كثير من موادها وفقراتها، كما قال تبارك وتعالى: {وَلَوْ كَانَ مِنْ عِنْدِ غَيْرِ اللَّهِ لَوَجَدُوا فِيهِ اخْتِلافاً كَثِيراً} [النساء:82{
فالدارس لهذه المادة، يرى الفرق بين الشريعة الإسلامية السماوية، والقوانين الوضعية، إضافةً إلى بقية فقرات المنهج الذي سيتبيّن من خلاله -بإذن الله- كيفية نشأة المذاهب الفقهية، ونبذة مختصرة عن كل مذهب منها، وترجمة موجزة لأئمة المذاهب الأربعة، وكتب المذاهب المعتمدة، وأشهر المصطلحات في كل مذهب، إضافة إلى ما مر به الفقه بعد عصر المذاهب من أدوار إلى عصرنا الحاضر. أسأل الله العلي القدير أن ينفعنا بما علّمنا وأن يعلّمنا ما ينفعنا وأن يرزقنا الإخلاص في القول والعمل.
وبدايةً، لابد من مقدّمة نعرف من خلالها، ثلاثة موضوعات:
الموضوع الأول: تعريف تاريخ التشريع الإسلامي.
الموضوع الثاني: مدى حاجة الناس إلى التشريع الإلهي.
الموضوع الثالث: الفرق بينه وبين القوانين الوضعية.
وقبل ذلك، لا بد من الإشارة إلى أن هذا العلم -أعني: علم تاريخ التشريع- علم وسيلة لا علم غاية. فالعلوم في مجملها تنقسم إلى قسمين:
منها ما هو وسيلة توصل إلى غاية معيّنة، كعلم أصول الفقه: هو وسيلة للوصول إلى كيفية الاستنباط للأحكام من الأدلة، وكعلم مصطلح الحديث: هو وسيلة أيضاً للوصول إلى معرفة الصحيح والضعيف من الأحاديث وهكذا علم تاريخ التشريع، هو: وسيلة لمعرفة تاريخ الفقه، وأدواره، ومراحله، ومذاهبه، وعلمائه، وكتبهم، ومصطلحاتهم؛ فهو خادم للفقيه، وممهد للطريق أمام طالب الفقه.
والقسم الثاني من العلوم هو: غاية في نفسه، كعلم الفقه، وعلم أصول الدين [العقيدة]، وعلم التفسير، وغيرها من العلوم...
ولقد نشأ علم تاريخ التشريع حديثاً؛ فلم يكتب أحد من المتقدمين فيه كتاباً خاصاً. وكان أول من ألف فيه تأليفاً مستقلاً: الشيخ محمد بن الحسن الحجوي الثعالبي، المتوفى سنة 1376ﻫ، في كتابه "الفكر السامي في تاريخ الفقه الإسلامي". وهو كتاب نفيس، مطبوع في مجلدين. وتتابعت من بعده المؤلفات في هذا العلم، أشهرها: كتاب الشيخ منّاع القطان: "تاريخ التشريع الإسلامي"، وهو من أوسع الكتب التي تحدثت عن هذا الموضوع. ومنها: كتاب "تاريخ الفقه الإسلامي" لمحمد علي السادس، وكتاب "تاريخ الفقه الإسلامي" للطريقي، وكتاب "المدخل لدراسة الشريعة الإسلامية" لعبد الكريم زيدان، وكتاب "المدخل في التعريف بالفقه الإسلامي" لمحمد مصطفى شلبي، وغيرها كثي
الموضوع الأول: تعريف تاريخ التشريع الإسلامي.
تاريخ التشريع الإسلامي هو مصطلح مركّب مِن ثلاث مفردات، ولتعريف مثل هذه المصطلحات ينبغي أن نعرّف كلّ مفردة أولاً، ثم نصل من خلال ذلك إلى تعريف اصطلاحي لهذا العلْم.
العنصر الأول: تعريف التاريخ:
التاريخ في اللغة: مصدر: أرّخ يؤرِّخ تاريخاً أو تأريخاً، وهو إعلام الوقت والتعريف به وبيانه، يُقال: أرّخت الكتاب، إذا جعلت له تاريخاً ببيان انتهاء وقته.
والتاريخ في الاصطلاح: هو علْم يتضمّن ذكر الوقائع والأحداث، وأوقاتها، وما كان لها من أثر في حياة الناس.
ولكل علم تاريخ، وتاريخ أي علْم يشتمل على: نشأة هذا العلم، ومراحل تطوّره، وحياة رجاله، وما قدّموه من نتاج فكريّ.
العنصر الثاني: تعريف التشريع: وهو في اللغة: مصدر: شرّع يُشرِّع تشريعاً، مأخوذ مِن: الشريعة، وقد وردت في اللغة بمعنييْن:
أحدهما: الطريقة المستقيمة، ومنه قوله تعالى: ثُمَّ جَعَلْنَاكَ عَلَى شَرِيعَةٍ مِنَ الأَمْرِ.
والثاني: مورد الماء الجاري الذي يُقصد للشرب، أي: يذهب الناس إليه فيشربون ويستقون. والعرب تقول: شرعت الإبل، إذا وردت شريعة الماء.
وفي المَثَل: أهون السقْي التشريع، وهو: إيراد الإبل إلى مورد الماء الجاري لتشرب منه. وكان أهون السقْي لأنه لا يحتاج إلى نزح لتشرب منه الدواب.
والتشريع في الاصطلاح: ما شرعه الله -عز وجل- لعباده من العقائد، والعبادات، والمعاملات، والأخلاق، ونُظُم الحياة في شُعبها المختلفة، لتحقيق سعادتهم في الدنيا والآخرة.
والعلاقة بين المعنى اللغوي والاصطلاحي:
أنّ الشريعة الإسلامية –وهي هذه المجموعة مِن الأحكام– محكمة الوضع، متينة الأساس، مستقيمة، لا ينحرف نظامها ولا يلتوي عن مقصدها، كالجادّة المستقيمة التي لا التواء فيها ولا اعوجاج، ولأنها -من ناحية أخرى- شبيهة بمورد الماء، من حيث إنها سبيل إلى غذاء النفوس والعقول، وحياة لها، كما أنّ مورد الماء سبيل إلى حياة الأبدان
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