tag:blogger.com,1999:blog-45097378446723381912024-03-13T06:07:28.999+07:00Mozaik KehidupanAnonymoushttp://www.blogger.com/profile/05761364923304260838noreply@blogger.comBlogger211125tag:blogger.com,1999:blog-4509737844672338191.post-23223179310472236312015-09-13T15:02:00.001+07:002015-10-11T11:45:39.976+07:00Tanpa Uang Aku Sekolah<div dir="ltr" style="text-align: left;" trbidi="on">
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<span lang="IN" style="line-height: 115%;"><span style="font-family: Trebuchet MS, sans-serif;">Malam ini, langit di atas sana, tidak gelap dan tidak pula terang. Tiupan
sepoi angin yang berlabuh pada pepohonan, mengalunkan musik alam, krisik
dedaunan dalam melodi. Kucoba pejamkan mata, tetapi tak bisa.<o:p></o:p></span></span></div>
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<span lang="IN" style="line-height: 115%;"><span style="font-family: Trebuchet MS, sans-serif;">Jarum jam sudah menunjukkan 1.40 AM. Ohh… hampir satu jam mataku terpejam.
Jiwa terjaga. Terbang ke kampung halaman. Mengingat masa-masa kecil.
Bernostalgia dengan teman-teman. Menyepet ikat di penghujung minggu. Menggetah
burung. Bermain motor-motoran dengan asap debu dimasukkan ke celana. Namun hal
yang lebih mengesankan, pagi ke sekolah, sore ke madrasah, mencari kambing
menjelang maghrib, dan mengaji antara Magrib dan Isa. Rutinitas. Terkadang
menjemukan. Jika membandel, pecutan sebilah rotan, berlabuh ke telapak tangan. Pedih.
Pinta ampun.<o:p></o:p></span></span></div>
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<span lang="IN" style="line-height: 115%;"><span style="font-family: Trebuchet MS, sans-serif;">Sekelumit cerita tentang anak kampung. Anak seorang petani yang hidup
pas-pasan. Tetapi, dalam soal pendidikan, meskipun ayahnya cuma tamat SMP dan
ibunya tidak tamat SD, mereka berpandangan ke depan. “Nak, jika hidupmu ingin
berubah, sekolah yang benar. Jangan
seperti kami”, nasehat yang sering disenandungkan.<o:p></o:p></span></span></div>
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<span lang="IN" style="line-height: 115%;"><span style="font-family: Trebuchet MS, sans-serif;">Hidup mereka tidak berlebih, malahan terkadang berhutang, yang penting anak-anaknya
sekolah. Anak-anaknya juga tahu, bagaimana keadaan dan penderitaan ayah mereka.
Terkadang dicemoohkan. “Hidup pas-pasan, masih juga menyekolahkan anak, tidak
akan sampai”, kata orang.<o:p></o:p></span></span></div>
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<span lang="IN" style="line-height: 115%;"><span style="font-family: Trebuchet MS, sans-serif;">Hari ini, pencemooh, menggigit jari. Ramalan mereka salah. Bahkan tak tahu
malu, sebahagian malah meminta menjadi menantu. Memang begitu, <i>sunnatullah</i>,
emas bila mulai terlihat, tanpa diundang pendulang kan datang.<o:p></o:p></span></span></div>
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<span lang="IN" style="line-height: 115%;"><span style="font-family: Trebuchet MS, sans-serif;">Dalam hitungan matematika duniawi, mereka ada benarnya. Tapi mereka lupa,
ini persoalan tauhidi. Imām al-Shāfiʿī, hidup dalam kemiskinan, tapi dia
menjadi Imām. Sederet lagi kisah mereka yang berhasil di atas kemiskinan. Tapi
di sini, bukan tempat menghikayahkan.<o:p></o:p></span></span></div>
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<span lang="IN" style="line-height: 115%;"><span style="font-family: Trebuchet MS, sans-serif;">Aku hanya menghikayahkan perjuangan seorang bapak, tujuh tahun sudah dia
tiada. Anaknya yang pertama menyelesaikan pendidikan S1-nya dalam bidang
Ekonomi. Anaknya yang kedua menyelesaikan pendidikan S1-nya dalam bidang
pendidikan. Setelah kepergiannya, anaknya yang ketiga menyelesaikan
pendidikannya S1-nya dalam bidang Syari’ah; dan atas izin Allah pula menunggu
ujian akhir Tesis S2-nya dalam bidang Pemikiran dan Filsafat Islam. Anaknya
yang keempat, setelah menyelesaikan pendidikan Aliyahnya di Pondok Pesantren,
sekarang berada di semester lima dalam bidang Bahasa Inggris. Terakhir, anaknya
yang terkecil, kelas enam SD dan meminta masuk Pondok Pesantren.<o:p></o:p></span></span></div>
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<span lang="IN" style="line-height: 115%;"><span style="font-family: Trebuchet MS, sans-serif;">Selesai SMP, ayah mengirimku ke Jambi. MAKN, jenjang pendidikan
selanjutnya. Dua orang kakakku, juga di Jambi. Kuliah. Setiap bulan setidaknya
1 juta untuk kami bertiga. Tanggungan yang besar bagi ayah. Namun, amat tidak
mencukupi untuk kami. Bertahun-tahun seperti itu. Tapi beliau tidak mengeluh. Meskipun,
di kampung, aku tahu terkadang beliau dan ibu berlaukkan cabe giling.<o:p></o:p></span></span></div>
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<span lang="IN" style="line-height: 115%;"><span style="font-family: Trebuchet MS, sans-serif;">Menutupi kekurangan, kakakku tertua kuliah sambil bekerja. Sementara aku, di
asrama. Hanya menerima dan bersyukur apa yang ada. Setiap bulan keperluanku Rp.
250.000. Manakala teman-temanku ada yang
500.000-1.000.000/bulan. Iri? Terkadang iya. Namun apa nak dikata. Hanya
mengulum jari. Setelah beranjak dewasa, baru kutahu, apa itu perjuangan. Banyaknya
uang jajan, bukan jaminan. Malah, itu bisa melengahkan. Tanpa bantuan orang
tua, juga bisa bersekolah. Asalkan ada keyakinan.<o:p></o:p></span></span></div>
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<span lang="IN" style="line-height: 115%;"><span style="font-family: Trebuchet MS, sans-serif;">Tidak bermaksud memuji diri, tapi seluruh keadaan itu, tidak melemahkan cita.
Al-Azhar, ya… cita-cita selanjutnya. Namun, hamba hanya bercita, Tuhan jua yang
menentukan. Semua telah tercatat di <i>Lauḥ al-Maḥfūẓ</i>Nya. Takdir
mengantarkanku pada IAIN Jambi.<o:p></o:p></span></span></div>
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<span lang="IN" style="line-height: 115%;"><span style="font-family: Trebuchet MS, sans-serif;">Di sini, cerita baru bermula. Untuk kuliah, aku mesti pulang kampung,
menyadap karet. Lama juga. Hasilnya, untuk ongkos ke Jambi dan mendaftar ke
IAIN. Pembayaran-pembayaran itu, hasil keringatku.<o:p></o:p></span></span></div>
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<span lang="IN" style="line-height: 115%;"><span style="font-family: Trebuchet MS, sans-serif;">Tak sampai di situ, ujian yang lain pun datang kembali. Baru menjejakkan
kaki di Kampus Biru, bulan Ramadan tepatnya, “ Edi, ayah sudah tiada!”, telefon
dari Kampung. Beliau yang kucinta dipanggil kehadirat yang Maha Kuasa. Sesaklah
dada. Tetapi apa nak dikata. <i>Kullu nafs dhāiqatu l-mawt</i>. Anda, saya, dan
kita semua, pasti kan mati jua.<o:p></o:p></span></span></div>
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<span lang="IN" style="line-height: 115%;"><span style="font-family: Trebuchet MS, sans-serif;">Kini, ada dua pilihan. Kuliah dengan mandiri, atau pulang kampung. Aku
memilih yang pertama. Al-Ḥamdulillāh - puji dan syukur hanya kepadanya, Tuhan
sarwa alam dengan <i>al-Asmāʾ</i>Nya, <i>al-ʿAlīm</i>
dan <i>al-Ḥakīm</i>, telah mencurahkan sifat <i>al-Raḥmān</i>Nya berupa cahaya
ilmu kepada setiap makhlukNya - tanpa beliau, aku sarjana.<o:p></o:p></span></span></div>
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<span lang="IN" style="line-height: 115%;"><span style="font-family: Trebuchet MS, sans-serif;">Tidak mudah. Pasti. Berbekalkan ilmu yang ada, aku tinggal di Masjid. Lapar
menjadi sahabat. Satu minggu tidak punya beras, hal biasa. Aku tidak menyerah.
Pucuk ubi dan buah pepaya muda, cukup mengganjal perut. Andi, Yusuf, Sarnubi,
dan Habibi, bersama mereka, aku melalui ini. Cerita lah menjadi kenangan. Bila
diingat, meneteslah air mata. Hari ini, mereka adalah orang luar biasa. Andi
melanjutkan S2, tanpa “uang”. Yusuf, di ansuransi Takaful, dan ada tanda-tanda menjadi
orang kaya. Sarnubi, guru. Habibi, banker.<o:p></o:p></span></span></div>
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<span lang="IN" style="line-height: 115%;"><span style="font-family: Trebuchet MS, sans-serif;">Aku merasa tidak cukup dengan bangku kuliah. Lalu mencoba masuk organisasi.
Ternyata aku menjiwai. Posisiku selalu di tempat strategis. Terakhir, aku
menjabat ketua sebuah organisasi Kampus. Dari sini aku mulai berkembang. Mulai
kenal dengan pejabat dan orang-orang penting. Mulai tahu manajemen organisasi.<o:p></o:p></span></span></div>
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<span lang="IN" style="line-height: 115%;"><span style="font-family: Trebuchet MS, sans-serif;">Kembali ke cerita. Tak terasa kuliahpun selesai. Semangat untuk kuliah
tidak memudar. Tujuan selanjutnya ialah: ISTAC, IIUM, IIUP, UIN Jakarta, dan
terakhir sekali almamater lama, IAIN Jambi. Dua tahun kemudian, Tuhan pun
mengantarkankku ke CASIS – UTM, “ISTAC” lah juga.<o:p></o:p></span></span></div>
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<span lang="IN" style="line-height: 115%;"><span style="font-family: Trebuchet MS, sans-serif;">Di sini babak baru kedua bermula. Mau daftar ke UTM aku tidak punya uang. Mau
beli tiket tidak punya uang. Tapi, Dia dan sifat <i>al-Raḥmān</i>Nya,
memudahkan itu semua.<o:p></o:p></span></span></div>
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<span lang="IN" style="line-height: 115%;"><span style="font-family: Trebuchet MS, sans-serif;">Kusampaikan kepada kakakku tertua dalam linangan air mata, “hatiku telah
mantap untuk sekolah lagi. Apapun keadaan yang dihadapi, kan kuhadapi. Kerja
bangunan sekalipun, tidak masalah, aku lah menempah diri”.<o:p></o:p></span></span></div>
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<span style="font-family: Trebuchet MS, sans-serif;"><span lang="IN" style="line-height: 115%;">Aku berangkat ke KL dengan uang bersih di tangan 3 juta kala itu. Si I aku tanya,
bawa uang berapa? 7 juta. Sementara si M, 100….. hehehe (bayangkan sendiri).
Kedatangan kami KL sebagai kelanjutan daripada kerja IAIN – CASIS. Lebih
tepatnya, wakil IAIN. Malangnya, dikatakan wakil, tapi... ah… maklumlah. Kita
tahu sendiri. Pejabat kampus diributkan dengan carut marut politik kampus
berbanding mencetak generasi. Kampus, terkadang layaknya TK.</span><span style="line-height: 115%;"> Prof. dan Dr. TK?<o:p></o:p></span></span></div>
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<span style="font-family: Trebuchet MS, sans-serif;"><span lang="IN" style="line-height: 115%;">Pagi itu, sebelum berangkat, kami bertiga dipanggil dan menghadap Rektor.
Pelbagai nasehat diberikan. Kami kira, sebagai wakil resmi kampus, ada
basa-basi, nih untuk tambahan ongkos seadanya. Bukan berharap, tapi ini persoalan
harga diri. CASIS dengan niat <i>lillah</i>, berani menjanjikan uang semester
selama tiga semester. Sementara kita… ah…. Lagi-lagi maklumlah!</span><span style="line-height: 115%;"> TK?</span><span style="line-height: 115%;"> </span><span style="line-height: 115%;">T</span><span lang="IN" style="line-height: 115%;">eringat </span><span style="line-height: 115%;">kisah ini</span><span lang="IN" style="line-height: 115%;">, </span><span style="line-height: 115%;">muncul
rasa muak </span><span lang="IN" style="line-height: 115%;">untuk pulang. Tapi, </span><span style="line-height: 115%;">bisikan </span><span lang="IN" style="line-height: 115%;">nurani</span><span style="line-height: 115%;"> dan
demi</span><span lang="IN" style="line-height: 115%;"> pengabdian
untuk bangsa, suatu saat kan pulang jua.<o:p></o:p></span></span></div>
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<span style="font-family: Trebuchet MS, sans-serif;"><span lang="IN" style="line-height: 115%;">Pengalaman </span><span style="line-height: 115%;">itu </span><span lang="IN" style="line-height: 115%;">mengajarkanku bersandar kepadaNya</span><span style="line-height: 115%;">. B</span><span lang="IN" style="line-height: 115%;">eberapa bulan kemudian, beasiswa PEMDA Jambi dibuka. Aku mendaftar. Seorang
teman menawarkan</span><span lang="IN" style="line-height: 115%;"> </span><span lang="IN" style="line-height: 115%;">kabel yang dia miliki, dengan lembut aku
tolak. Bagiku keberkahan ilmu jauh lebih penting daripada uang berpuluhan juta.
Dia, dengan sifat <i>al-ḥayy</i>Nya, tidak tidur dan alpa dari niat dan usaha
hambaNya</span><span style="line-height: 115%;">, m</span><span lang="IN" style="line-height: 115%;">urni, aku lulus. Dia, yang menawarkanku, tidak lulus. <i>ʿAsā an tuḥibbū
shayʾā fahuwa sarru l-lakum, wa ʿasā an tukrihū shayʾā fahuwa khayru l-lakum</i>.
Boleh jadi engkap mencintai sesuatu, namun ia buruk untukmu. Boleh jadi pula engkau
membenci sesuatu, namun itu baik untukmu.<o:p></o:p></span></span></div>
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<span style="font-family: Trebuchet MS, sans-serif;"><span lang="IN" style="line-height: 115%;">Hari dalam hitungan jam. Jam dalam hitungan menit. Menit dalam hitungan
detik. Waktu bergulir. Biaya hidup di KL dan </span><span style="line-height: 115%;">enam
</span><span lang="IN" style="line-height: 115%;">semester yang harus </span><span style="line-height: 115%;">di</span><span lang="IN" style="line-height: 115%;">lalui, beasiswa itu sangat tidak mencukupi. Dua semester terakhir, aku berhutang
kepada UTM hampir RM. 12.000. Dalam hitungan matematika dunia, tidak terbayar. Hampir
Rp. 40.000.000 kalau uang kita. Namun ini wilayah tauhidi. Semuanya mungkin
dengan kalimah mustajabnyaNya, <i>kun</i>.<o:p></o:p></span></span></div>
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<span style="font-family: Trebuchet MS, sans-serif;"><span lang="IN" style="line-height: 115%;">Ringkas cerita, sedikit demi sedikit, hutang itu berkurang tanpa “uang”. Terakhir,
tinggal RM. 8000. Di sini, keajaiban Dia yang <i>al-ḥayy</i> (Maha Hidup) dan <i>al-razzāq</i>
(Maha Memberi Rezeki) berlaku. Hari itu, dua minggu sebelum batas akhir tesis
disubmit, aku menghadap pembimbing meminta izin untuk perpanjangan semester. Dia
bertanya: “kenapa?”. Aku diam. Sampai empat kali beliau bertanya demikian
dengan suara semakin meninggi. Lalu aku jelaskan. Beliau tidak sepakat. Namun,
tanpa aku sangka, beliau memberikan jalan. Dibayar dengan tabung zakat. Lagi-lagi
tanpa “uang”, alhamdulillah ‘ala kulli hal. Aku tidak meminta. Tetapi </span><span style="line-height: 115%;">karena </span><i><span lang="IN" style="line-height: 115%;">raḥmān</span></i><span lang="IN" style="line-height: 115%;">Nya lah menggarakkan hati hati hambaNya untuk membantu. Tesis sudah
disubmit dan menunggu viva.<o:p></o:p></span></span></div>
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<span style="font-family: Trebuchet MS, sans-serif;"><span style="line-height: 115%;">Ternyata, t</span><span lang="IN" style="line-height: 115%;">ali, apabila terlalu kencang, tanda kan putus.
Panas, apabila terlalu lama, tanda kan datang hujan. Kesempitan hidup, apabila
dihadapi dengan sabar dan doa, petanda kemudahan kan datang. <i>Fa Inna Maʿa
l-ʿUsri Yusrā, Inna Maʿa l-ʿUsri Yusrā</i>. Sanya bersama kesulitan kan ada
kemudahan, sungguh bersama kesulihatan kan ada kemudahan.<o:p></o:p></span></span></div>
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<span style="font-family: Trebuchet MS, sans-serif;"><span lang="IN" style="line-height: 115%;">InsyaAllah, selanjutnya, S3, juga “tanpa” uang. CASIS - UTM, SOAS – University of London,
Chicago University, </span><span style="line-height: 115%;">atau</span><span lang="IN" style="line-height: 115%;"> McGill University</span><span style="line-height: 115%;">?</span><span style="line-height: 115%;"> <i><span lang="IN">Wallahū aʿlām</span></i><span lang="IN">, </span></span></span><span style="line-height: 115%;"><span style="font-family: Trebuchet MS, sans-serif;">kita lihatlah nanti.</span><span style="font-family: 'Times New Roman', serif; font-size: 12pt;"><o:p></o:p></span></span></div>
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Anonymoushttp://www.blogger.com/profile/05761364923304260838noreply@blogger.com0tag:blogger.com,1999:blog-4509737844672338191.post-23906059326881781262015-07-08T16:39:00.000+07:002015-07-08T16:39:13.503+07:00Lampu Merah Pertama<div dir="ltr" style="text-align: left;" trbidi="on">
<div style="text-align: justify;">
<span style="background-color: white; font-family: 'Helvetica Neue', 'Segoe UI', Helvetica, Arial, 'Lucida Grande', sans-serif; font-size: 13px;">Hahahahaaa......... sakitnya tu di sini (ketika baca dapat email ini). Bukan karena isi emailnya, tapi something behind it..:-D gimana gue mau submit kalo... dan kalo.... Eitzz... kalonya bukan karena gue gak sanggup menyelesaikan tesis gue ya - alhamdulillah draft pertama udah selesai - tapi.... hahahahaa.... semoga Allah mudah jalan.. Aminnn.... (doa yg serring dilafalkan sehabis lima waktu)</span></div>
<div style="text-align: justify;">
<span style="background-color: white; font-family: 'Helvetica Neue', 'Segoe UI', Helvetica, Arial, 'Lucida Grande', sans-serif; font-size: 13px;"><br /></span></div>
<div style="text-align: justify;">
<span style="background-color: white; font-family: 'Helvetica Neue', 'Segoe UI', Helvetica, Arial, 'Lucida Grande', sans-serif; font-size: 13px;">Oke brooo sebelum tanggal tersebut tesis akan saya submit..;-)</span></div>
<div style="text-align: justify;">
<span style="background-color: white; font-family: 'Helvetica Neue', 'Segoe UI', Helvetica, Arial, 'Lucida Grande', sans-serif; font-size: 13px;">___________________________</span></div>
<div style="text-align: justify;">
<span style="background-color: white; font-family: 'Helvetica Neue', 'Segoe UI', Helvetica, Arial, 'Lucida Grande', sans-serif; font-size: 13px;"><br /></span></div>
<div style="text-align: justify;">
<span style="background-color: white; font-family: 'Helvetica Neue', 'Segoe UI', Helvetica, Arial, 'Lucida Grande', sans-serif; font-size: 13px;">Dear students,</span></div>
<div id="yui_3_16_0_1_1436347750386_2095" style="background-color: white; font-family: 'Helvetica Neue', 'Segoe UI', Helvetica, Arial, 'Lucida Grande', sans-serif; font-size: 13px; text-align: justify;">
Based on our system, you are in the final semester of your studies. We would like to remind you that you must submit your thesis this semester.</div>
<div id="yui_3_16_0_1_1436347750386_2098" style="background-color: white; font-family: 'Helvetica Neue', 'Segoe UI', Helvetica, Arial, 'Lucida Grande', sans-serif; font-size: 13px; text-align: justify;">
<br /></div>
<div id="yui_3_16_0_1_1436347750386_2099" style="background-color: white; font-family: 'Helvetica Neue', 'Segoe UI', Helvetica, Arial, 'Lucida Grande', sans-serif; font-size: 13px; text-align: justify;">
Please take note that failure to submit the thesis the latest by <span style="font-size: medium;"><b><span style="color: red;">3/9/2015</span></b> </span>will result in your record as a student of Universiti Teknologi Malaysia be terminated and you will not be awarded the degree.</div>
<div style="background-color: white; font-family: 'Helvetica Neue', 'Segoe UI', Helvetica, Arial, 'Lucida Grande', sans-serif; font-size: 13px; text-align: justify;">
<br /></div>
<div id="yui_3_16_0_1_1436347750386_2108" style="background-color: white; font-family: 'Helvetica Neue', 'Segoe UI', Helvetica, Arial, 'Lucida Grande', sans-serif; font-size: 13px; text-align: justify;">
Thank you.</div>
<div id="yui_3_16_0_1_1436347750386_2109" style="background-color: white; font-family: 'Helvetica Neue', 'Segoe UI', Helvetica, Arial, 'Lucida Grande', sans-serif; font-size: 13px; text-align: justify;">
<br /></div>
<div id="yui_3_16_0_1_1436347750386_2110" style="background-color: white; font-family: 'Helvetica Neue', 'Segoe UI', Helvetica, Arial, 'Lucida Grande', sans-serif; font-size: 13px; text-align: justify;">
Best regards,</div>
<div id="yui_3_16_0_1_1436347750386_2111" style="background-color: white; font-family: 'Helvetica Neue', 'Segoe UI', Helvetica, Arial, 'Lucida Grande', sans-serif; font-size: 13px; text-align: justify;">
<br /></div>
<div id="yui_3_16_0_1_1436347750386_2114" style="background-color: white; font-family: 'Helvetica Neue', 'Segoe UI', Helvetica, Arial, 'Lucida Grande', sans-serif; font-size: 13px;">
<div style="text-align: justify;">
<b style="color: #0000cc; font-family: 'times new roman', times, serif; font-size: 13.3333330154419px;">NOR DIYANA ZAKARIYA,</b></div>
<div id="yui_3_16_0_1_1436347750386_2113" style="font-family: Arial; font-size: 13.3333330154419px;">
<div class="yiv2661757118MsoNormal" id="yui_3_16_0_1_1436347750386_2121" style="font-size: medium; margin-bottom: 0em; margin-top: 0em; padding: 0px; text-align: justify;">
<b id="yui_3_16_0_1_1436347750386_2120"><span id="yui_3_16_0_1_1436347750386_2119" style="font-size: 10pt;"><span id="yui_3_16_0_1_1436347750386_2118" style="color: #0000cc; font-family: times new roman, times, serif;">School of Graduate Studies (Postgraduate)</span></span></b></div>
<div class="yiv2661757118MsoNormal" id="yui_3_16_0_1_1436347750386_2117" style="font-size: medium; margin-bottom: 0em; margin-top: 0em; padding: 0px; text-align: justify;">
<b><span style="font-size: 10pt;"><span style="color: #0000cc; font-family: times new roman, times, serif;">Universiti Teknologi Malaysia</span></span></b></div>
<div class="yiv2661757118MsoNormal" id="yui_3_16_0_1_1436347750386_2112" style="font-size: medium; margin-bottom: 0em; margin-top: 0em; padding: 0px; text-align: justify;">
<b><span style="font-size: 10pt;"><span style="color: #0000cc; font-family: times new roman, times, serif;">81310 Skudai, Johor</span></span></b></div>
</div>
<div id="yui_3_16_0_1_1436347750386_2122" style="font-family: Arial; font-size: 13.3333330154419px; text-align: justify;">
<span class="yiv2661757118" style="font-size: x-small; font-style: italic; white-space: pre-wrap;"><span style="color: #0000cc; font-family: times new roman, times, serif;"><br /></span></span></div>
<div id="yui_3_16_0_1_1436347750386_2123" style="font-family: Arial; font-size: 13.3333330154419px; text-align: justify;">
<span style="color: #0000cc; font-family: times new roman, times, serif;"><span class="yiv2661757118" style="font-size: x-small; font-style: italic; white-space: pre-wrap;"><b>Phone : 07-5537827</b></span></span></div>
<div id="yui_3_16_0_1_1436347750386_2124" style="font-family: Arial; font-size: 13.3333330154419px; text-align: justify;">
<span style="color: #0000cc; font-family: times new roman, times, serif;"><b><span class="yiv2661757118" style="font-size: x-small; font-style: italic; white-space: pre-wrap;">Fax : 07-5537592</span></b></span></div>
<div id="yui_3_16_0_1_1436347750386_2125" style="font-family: Arial; font-size: 13.3333330154419px; text-align: justify;">
<span style="color: #0000cc; font-family: times new roman, times, serif;"><b><span class="yiv2661757118" style="font-size: x-small; font-style: italic; white-space: pre-wrap;">Website: <a href="http://www.sps.utm.my/" rel="nofollow" style="background: transparent; color: #196ad4; margin: 0px; outline: none; padding: 0px;" target="_blank">www.sps.utm.my</a></span></b></span></div>
</div>
</div>
Anonymoushttp://www.blogger.com/profile/05761364923304260838noreply@blogger.com0tag:blogger.com,1999:blog-4509737844672338191.post-16396044391732388592015-05-04T21:56:00.001+07:002015-05-12T17:54:02.975+07:00Genap Sepuluh<div dir="ltr" style="text-align: left;" trbidi="on">
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: Trebuchet MS, sans-serif;">Aku berada dalam posisi memilih, disuruh menarik dan mengambil – setelah kembangkan
jari dan hitung 1, 2, 3, 4, dst ternyata -
satu dari 10. Kok bisa? Akupun tak habis fikir, karena sesuatu yang tak
kusangka dan tak kuduga, siapalah aku! Namun ini memang fakta.</span></div>
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<span style="font-family: 'Trebuchet MS', sans-serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: 'Trebuchet MS', sans-serif;">Ku hikayatkan sebuah cerita,
berawal dari dua bulan lalu, mungkin lebih kurang itulah estimasi waktu,
hitungannya berawal satu. Datang lagi, hitungannya dua. Datang lagi, hitungan
tiga, dan begitu seterusnya. Namun ku katakan, aku bukanlah penggombal kata,
apatah lagi berlagak seperti anak SMA. Aku jaga diriku untuk jauh dari itu.</span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: 'Trebuchet MS', sans-serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: Trebuchet MS, sans-serif;">Tiga minggu lalu aku pulang kampung,
ternyata aku jadi berita. Aku ini bukan artis bukan idola, apalagi nak mengalahkan pamor Ariel, sungguh a</span><span style="font-family: 'Trebuchet MS', sans-serif;">ku pun tak faham mengapa. Orang
tua atau orang yang diwakilkan datang silih berganti. Alamakk…. Apa nak ku kata.</span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: Trebuchet MS, sans-serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: Trebuchet MS, sans-serif;">Dari kampung aku pulang ke Jambi.
Ternyata aku juga ditawarkan rezeki. Makkk…. Apa nak ku kata.</span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: Trebuchet MS, sans-serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: Trebuchet MS, sans-serif;">Satu minggu yang lalu, embun
putih mengirimkan wakil dan bertanya. Kira-kira elang sudah siap belum untuk
menerkam. Mak apa nak ku kata.</span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: Trebuchet MS, sans-serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: Trebuchet MS, sans-serif;">Beberapa hari yang lalu, empun
putih pun ada yang mengisytiharkan diri, tanpa utusan, melainkan empun itu
sendiri dengan membawa mikrofon, mengumumkan dan mengata. Lagi2… mak… apa nak
ku kata.</span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: Trebuchet MS, sans-serif;"><br /></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: Trebuchet MS, sans-serif;">Ku angkat jari dan mulai
menghitung, ohh ternyata genap sepuluh.</span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: Trebuchet MS, sans-serif;">Ohh demi Allāh, aku benar-benar
takut riyak dan takabbur datang melanda. </span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: Trebuchet MS, sans-serif;">Ya udah deh, kabur saja. Daaaa…….</span></div>
<div style="text-align: left;">
</div>
<div class="MsoNormal" style="text-align: justify;">
<br /></div>
</div>
Anonymoushttp://www.blogger.com/profile/05761364923304260838noreply@blogger.com0tag:blogger.com,1999:blog-4509737844672338191.post-83317208886703541152015-05-02T11:05:00.001+07:002015-05-02T11:05:20.849+07:00Duʿā for Istikhārah<div dir="ltr" style="text-align: left;" trbidi="on">
<div class="separator" style="clear: both; text-align: center;">
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<br /></div>
<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgstwe8IeJTyRRQ3RL2vvjz6_8-GatY3xgLlYdyorUYLudfrhYuWB_5KKa7WEutp1bQzmDSogZBTY72adHzDwtKcIPE6ICNqNsAN4XY5KnYBtKAbuEO9vKMErj9vPNgGrMKfQuA6GCtkRo/s1600/Bacaan-Doa-Shalat-Istikharah-dan-Artinya.gif" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgstwe8IeJTyRRQ3RL2vvjz6_8-GatY3xgLlYdyorUYLudfrhYuWB_5KKa7WEutp1bQzmDSogZBTY72adHzDwtKcIPE6ICNqNsAN4XY5KnYBtKAbuEO9vKMErj9vPNgGrMKfQuA6GCtkRo/s1600/Bacaan-Doa-Shalat-Istikharah-dan-Artinya.gif" height="400" width="363" /></a></div>
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\</div>
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<div class="MsoNormal" style="text-align: justify;">
<span style="background: white; color: #111111; font-family: "Arial","sans-serif"; font-size: 10.5pt; line-height: 107%;">My translation: “O Allāh, I seek Your guidance [in making a choice] by virtue of Your
knowledge, and I seek ability by virtue of Your power, and I ask You of Your
great bounty, because You have power, while I do not; You know [everything],
while I do not; and [because also] You are the Knower of hidden things.<o:p></o:p></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="background: white; color: #111111; font-family: "Arial","sans-serif"; font-size: 10.5pt; line-height: 107%;"><br /></span></div>
<br />
<div class="MsoNormal" style="text-align: justify;">
<span style="background: white; color: #111111; font-family: "Arial","sans-serif"; font-size: 10.5pt; line-height: 107%;">O Allāh, if in Your knowledge, this matter …….. is good for me both in
this world and in the hereafter (meaning: in my religion, my livelihood and my
affairs), then ordain it for me, make it easy for me, and bless it for me. And
if in Your knowledge it is bad for me and for my religion, my livelihood and my
affairs (for me both in this world and the next), then turn me away from
it, [and turn it away from me], and ordain for me the good wherever it may be
and make me pleased with it.”</span><o:p></o:p></div>
</div>
Anonymoushttp://www.blogger.com/profile/05761364923304260838noreply@blogger.com0tag:blogger.com,1999:blog-4509737844672338191.post-48108632669340338732015-02-19T10:27:00.003+07:002015-02-19T10:27:27.787+07:00Al-Qur'an Edisi Kritis<div dir="ltr" style="text-align: left;" trbidi="on">
<div align="center" class="MsoNormal" style="margin: 0in 1.3pt 2.7pt 0in; text-align: center;">
<span style="color: #6a3300;"><span style="font-family: Trebuchet MS, sans-serif;">Oleh Adnin Armas</span></span></div>
<div class="MsoNormal" style="margin: 0in 1.3pt 2.7pt 67.9pt; text-align: justify;">
<br /></div>
<div class="MsoNormal" style="margin: 0in 1.3pt 2.7pt 0in; text-align: justify;">
<span style="font-family: Trebuchet MS, sans-serif;"><span lang="AF">Setelah mengungkapkan problema sejarah Al-Qur'an, Jeffery
ingin mengedit Al-Qur'an. Dalam pandangannya, AlQur'an memiliki banyak
kelemahan. Ia ingin menyusun sebuah Al-Qur'an dengan bentuk yang baru.
Al-Qur'an dengan bentuk yang baru inilah Al-Qur'an edisi kritis <span style="letter-spacing: 1.0pt;">(a <i>critica</i></span></span><i><span style="letter-spacing: 1pt;">l </span></i><i><span lang="AF" style="letter-spacing: 1pt;">edition of the Qur'an).</span></i><o:p></o:p></span></div>
<div class="MsoNormal" style="margin: 0in 1.3pt 2.7pt 0in; text-align: justify;">
<br /></div>
<div class="MsoNormal" style="margin: 0in 1.3pt 2.7pt 0in; text-align: justify;">
<span style="font-family: Trebuchet MS, sans-serif;"><span lang="AF">Dalam pikiran Jeffery, format Al-Qur'an edisi kritis tersebut
memiliki empat jilid. Jilid pertama, mencetak teks Hafs yang diklaim sebagai
textus receptus. Teks tersebut akan direkonstruksi menurut sumber-sumber
terlama, yang berkaitan dengan tradisi Hafs. Teks tersebut akan dicetak menurut
nomor ayat Flugel. Referensi yang relevan akan dicantumkan di pinggir halaman
tersebut beserta apparatus criticus pada catatan kaki setiap halaman. Segala
varian bacaan dari bukubuku tafsir, kamus, hadith, teologis, filologis, dan
bahkan dari buku-buku Adab, akan dihimpun. Setelah itu, diberi berbagai simbol,
yang menunjukkan nama para Qurra' yang dikutip untuk setiap varian. Ini akan
menunjukkan apakah para Qurra' yang dikutip lebih dahulu atau lebih belakangan
dibanding dengan qira'ah sab'ah. Sekalipun, apparatus criticus tidak dapat
diharapkan akan sempurna karena terlalu berseraknya varian bacaan, namun semua
sumber-sumber yang lebih penting yang tersedia akan dimanfaatkan. Jilid kedua
akan diisi dengan pengenalan <i><span style="letter-spacing: 1.0pt;">(introduction)</span>,
</i>untuk para pembaca bahasa Inggris. Edisi ini dalam bahasa Jerman sudah
tersedia dalam edisi kedua karya Noldeke <i><span style="letter-spacing: 1.0pt;">Geschichte
des Qorans.</span> </i>Jilid ketiga akan dilengkapi dengan anotasi-anotasi,
yang pada</span><o:p></o:p></span></div>
<div class="MsoNormal" style="margin-right: 1.3pt; text-align: justify;">
<br /></div>
<div class="MsoNormal" style="margin: 0in 1.3pt 2.7pt 0in; text-align: justify;">
<span style="font-family: Trebuchet MS, sans-serif;"><span lang="AF">dasarnya merupakan komentar terhadap <i><span style="letter-spacing: 1.0pt;">apparatus criticus</span>. </i>Berbagai varian
bacaan tersebut perlu dijelaskan lebih mendalam. Penjelasan tersebut mencakup
asal-mula, derivasi dan pentingnya qira'ah. Ini akan bermanfaat jika terjadi
perdebatan mengenai sebuah bacaan. Para sarjana akan mendapat informasi
tambahan sehingga mereka bisa menilai. Jilid keempat, berisi kamus Al-Qur'an. <a href="https://www.blogger.com/null" name="112"></a><a href="mk:@MSITStore:C:\Users\acer\AppData\Local\Temp\Rar$DIa0.622\Metodologi%20Bible%20Dalam%20Studi%20Al-Quran.chm::/bab3_04.htm#note"><span style="color: red;">112 </span></a>Jeffery
membayangkan Kamus Al-Qur'an tersebut seperti Kamus Grimm-Thayer atau Kamus
Perjanjian Baru Milligan-Moulton. Kamus yang belum pernah dibuat oleh para
mufasir Muslim, Kamus AlQur'an tersebut akan memuat makna asal dari kosa-kata
di dalam Al-Qur'an.<a href="https://www.blogger.com/null" name="113"></a><a href="mk:@MSITStore:C:\Users\acer\AppData\Local\Temp\Rar$DIa0.622\Metodologi%20Bible%20Dalam%20Studi%20Al-Quran.chm::/bab3_04.htm#note"><span style="color: red;">113</span></a></span><o:p></o:p></span></div>
<div class="MsoNormal" style="margin: 0in 1.3pt 2.7pt 0in; text-align: justify;">
<br /></div>
<div class="MsoNormal" style="margin: 0in 1.3pt 2.7pt 0in; text-align: justify;">
<span style="font-family: Trebuchet MS, sans-serif;"><span lang="AF">Selain dari empat jilid tersebut, Jeffery juga mendambakan
untuk mengeluarkan serial Studi Sejarah Teks Al-Qur'an <i><span style="letter-spacing: 1.0pt;">(Studien zur Geschicte des Koran-texts),</span> </i>sebagaimana
yang telah digagas oleh Bergstrasser. Berbagai karya, termasuk karya yang sudah
diedit oleh Bergstrasser sendiri, yaitu karya Ibn Jinni;<a href="https://www.blogger.com/null" name="114"></a><a href="mk:@MSITStore:C:\Users\acer\AppData\Local\Temp\Rar$DIa0.622\Metodologi%20Bible%20Dalam%20Studi%20Al-Quran.chm::/bab3_04.htm#note"><span style="color: red;">114 </span></a>karya
Ibn Khawalayh;<a href="https://www.blogger.com/null" name="115"></a><a href="mk:@MSITStore:C:\Users\acer\AppData\Local\Temp\Rar$DIa0.622\Metodologi%20Bible%20Dalam%20Studi%20Al-Quran.chm::/bab3_04.htm#note"><span style="color: red;">115 </span></a>manuskrip-manuskrip
Ibn Abi Da'ud;<a href="https://www.blogger.com/null" name="116"></a><a href="mk:@MSITStore:C:\Users\acer\AppData\Local\Temp\Rar$DIa0.622\Metodologi%20Bible%20Dalam%20Studi%20Al-Quran.chm::/bab3_04.htm#note"><span style="color: red;">116 </span></a>al-</span>'<span lang="AF">Ukbari; <i><span style="letter-spacing: 1.0pt;">al-Mabani</span>;</i><a href="https://www.blogger.com/null" name="117"></a><a href="mk:@MSITStore:C:\Users\acer\AppData\Local\Temp\Rar$DIa0.622\Metodologi%20Bible%20Dalam%20Studi%20Al-Quran.chm::/bab3_04.htm#note"><span style="color: red;">117 </span></a>lbn<i>
</i>al-Anbari tentang <i><span style="letter-spacing: 1.0pt;">Waqf wa Ibtida'</span>
</i>dan yang lain, harus,diterbitkan. <a href="https://www.blogger.com/null" name="118"></a><a href="mk:@MSITStore:C:\Users\acer\AppData\Local\Temp\Rar$DIa0.622\Metodologi%20Bible%20Dalam%20Studi%20Al-Quran.chm::/bab3_04.htm#note"><span style="color: red;">118 </span></a>Pencarian
intensif juga perlu giat dilaksanakan untuk mencari qira'ah</span><span lang="AF"> </span><span lang="AF">yang
hilang, di samping menerbitkan mushaf-mushaf Kufi.<a href="https://www.blogger.com/null" name="119"></a><a href="mk:@MSITStore:C:\Users\acer\AppData\Local\Temp\Rar$DIa0.622\Metodologi%20Bible%20Dalam%20Studi%20Al-Quran.chm::/bab3_04.htm#n119"><span style="color: red;">119 </span></a>Jadi,
akhir dari penerapan metodologi Bibel dalam studi AI-Qur'an adalah mengkritisi
dan mengedit Mushaf </span>'<span lang="AF">Uthmani. Padahal, status teks Bibel dan Al-Qur'an tidaklah
sama. Menggunakan metodologi Bibel yang sekular ke dalam studi Al-Qur'an akan
mengabaikan sakralitas Al-Qur'an. Kalangan Kristen mengakui Bibel sebagai
karangan manusia sedangkan Al-Qur'an diturunkan dari Allah dan bukan karangan
Muhammad. Allah swt. berfirman yang artinya: "Yang tidak datang kepadanya <i><span style="letter-spacing: 1.0pt;">(AI-Qur'an) </span></i>kebatilan baik dari depan
maupun dari belakangnya, yang diturunkan dari Tuhan yang Maha Bijaksana lagi
Maha Terpuji."<a href="https://www.blogger.com/null" name="120"></a><a href="mk:@MSITStore:C:\Users\acer\AppData\Local\Temp\Rar$DIa0.622\Metodologi%20Bible%20Dalam%20Studi%20Al-Quran.chm::/bab3_04.htm#n120"><span style="color: red;">120 </span></a>Metodologi
Bibel sarat dengan sejumlah permasalahan mendasar di dalam Bibel yang memang
mustahil untuk diselesaikan. Oleh sebab itu, metodologi Bibel akan berakhir
dengan kesimpulan mengedit Bibel secara kritis. Bagaimanapun, pengalaman
tersebut tidak sepatutnya diterapkan oleh sarjana Muslim.<a href="https://www.blogger.com/null" name="121"></a><a href="mk:@MSITStore:C:\Users\acer\AppData\Local\Temp\Rar$DIa0.622\Metodologi%20Bible%20Dalam%20Studi%20Al-Quran.chm::/bab3_04.htm#n121"><span style="color: red;">121</span></a></span><o:p></o:p></span></div>
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<span style="font-family: Trebuchet MS, sans-serif;"><span lang="AF" style="line-height: 115%;">Selain itu, sejak zaman para Sahabat hingga kini
menyepakati Al-Qur'an Mushaf `Uthmani. Abu `Ubayd (m. 224 H), seorang yang
termasuk paling awal menulis mengenai qira'ah menyatakan: "Kita menilai
seseorang itu kafir bagi siapa saja yang menolak apa yang ada diantara dua
sampul khususnya, dan itu telah tetap di dalam (mushaf) Imam, yang ditulis oleh
`Uthman dengan persetujuan Muhajirin dan Ansar, dan menggugurkan apa selainnya,
kemudian ummat menyepakatinya, tidak ada perbedaannya di dalamnya, yang bodoh
di kalangan ummat mengetahuinya sebagaimana yang pintar di kalangan mereka,
berabad-abad mewariskannya, anak-anak mempelajarinya di sekolah, dan ini
merupakan salah satu tindakan </span><span style="line-height: 115%;">'</span><span lang="AF" style="line-height: 115%;">Uthman yang mulia, dan
sebagian di kalangan yang menyimpang <i><span style="letter-spacing: 1.0pt;">(ahl
zaygb)</span></i> mencelanya, kemudian bagi manusia kesesatan mereka menjadi jelas
mengenai hal tersebut."<a href="https://www.blogger.com/null" name="122"></a><a href="mk:@MSITStore:C:\Users\acer\AppData\Local\Temp\Rar$DIa0.622\Metodologi%20Bible%20Dalam%20Studi%20Al-Quran.chm::/bab3_04.htm#n122"><span style="color: red;">122</span></a><o:p></o:p></span></span></div>
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<span style="font-family: Trebuchet MS, sans-serif;"><a href="https://www.blogger.com/null" name="note"></a><span style="color: #6a3300;">NOTE<br />
</span><o:p></o:p></span></div>
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<span style="font-family: Trebuchet MS, sans-serif;"><a href="mk:@MSITStore:C:\Users\acer\AppData\Local\Temp\Rar$DIa0.622\Metodologi%20Bible%20Dalam%20Studi%20Al-Quran.chm::/bab3_04.htm#112"><span lang="AF" style="color: red;">112</span></a><span lang="AF" style="color: #6a3300;">. Arthur Jeffery, Progress, 143. <br />
</span><a href="mk:@MSITStore:C:\Users\acer\AppData\Local\Temp\Rar$DIa0.622\Metodologi%20Bible%20Dalam%20Studi%20Al-Quran.chm::/bab3_04.htm#113"><span lang="AF" style="color: red;">113</span></a><span lang="AF" style="color: #6a3300;">. Ibid., 5.</span><o:p></o:p></span></div>
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<span style="font-family: Trebuchet MS, sans-serif;"><a href="mk:@MSITStore:C:\Users\acer\AppData\Local\Temp\Rar$DIa0.622\Metodologi%20Bible%20Dalam%20Studi%20Al-Quran.chm::/bab3_04.htm#114"><span lang="AF" style="color: red;">114</span></a><span lang="AF" style="color: #6a3300;">. Lihat G. Bergstrauer, <i>Nichtkanonische
Koranlesarten </i>irn <i>Muhtasab des Ginnl </i>(Munich: Sitzungsberichte der
Bayerischen Akademie der Wissenchaften, 1933).</span><o:p></o:p></span></div>
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<span style="font-family: Trebuchet MS, sans-serif;"><a href="mk:@MSITStore:C:\Users\acer\AppData\Local\Temp\Rar$DIa0.622\Metodologi%20Bible%20Dalam%20Studi%20Al-Quran.chm::/bab3_04.htm#115"><span lang="AF" style="color: red;">115</span></a><span lang="AF" style="color: #6a3300;">. Ibn Khalawayh, Abu 'Abdillah al-Husayn ibn Ahmad, <i>al-Mukhtasar
t7 Shawadhdh al-Qira'at, </i>editor G. Bergstraver (Kairo: 1934).</span><o:p></o:p></span></div>
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<span style="font-family: Trebuchet MS, sans-serif;"><a href="mk:@MSITStore:C:\Users\acer\AppData\Local\Temp\Rar$DIa0.622\Metodologi%20Bible%20Dalam%20Studi%20Al-Quran.chm::/bab3_04.htm#116"><span lang="AF" style="color: red;">116</span></a><span lang="AF" style="color: #6a3300;">.</span><span lang="AF" style="color: #6a3300;"> </span><span lang="AF" style="color: #6a3300;">Arthur Jeffery telah mengedit
manuskrip karya Ibn Abi Da'ud, <i>Kitab al Masahif </i>pada<i> </i>tahun 1937.</span><o:p></o:p></span></div>
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<span style="font-family: Trebuchet MS, sans-serif;"><a href="mk:@MSITStore:C:\Users\acer\AppData\Local\Temp\Rar$DIa0.622\Metodologi%20Bible%20Dalam%20Studi%20Al-Quran.chm::/bab3_04.htm#117"><span lang="AF" style="color: red;">117</span></a><span lang="AF" style="color: #6a3300;">. Arthur Jeffery telah mengedit manuskrip <i>Mabani </i>pada
tahun 1954.<br />
</span><a href="mk:@MSITStore:C:\Users\acer\AppData\Local\Temp\Rar$DIa0.622\Metodologi%20Bible%20Dalam%20Studi%20Al-Quran.chm::/bab3_04.htm#118"><span lang="AF" style="color: red;">118</span></a><span lang="AF" style="color: #6a3300;">. G. Bergstrauer mengedit juga karya Ibn al-Jazari, <i>Ghayat
al-Nihayah fi Tabaqat al-Qurra', </i>3 jilid (Istanbul: 1355/1916).</span><o:p></o:p></span></div>
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<span style="font-family: Trebuchet MS, sans-serif;"><a href="https://www.blogger.com/null" name="n119"></a><a href="mk:@MSITStore:C:\Users\acer\AppData\Local\Temp\Rar$DIa0.622\Metodologi%20Bible%20Dalam%20Studi%20Al-Quran.chm::/bab3_04.htm#119"><span lang="AF" style="color: red;">119</span></a><span lang="AF" style="color: #6a3300;">. Arthur Jeffery, <i>Progress,
144.</i></span><o:p></o:p></span></div>
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<span style="font-family: Trebuchet MS, sans-serif;"><a href="https://www.blogger.com/null" name="n120"></a><a href="mk:@MSITStore:C:\Users\acer\AppData\Local\Temp\Rar$DIa0.622\Metodologi%20Bible%20Dalam%20Studi%20Al-Quran.chm::/bab3_04.htm#120"><span lang="AF" style="color: red;">120</span></a><span lang="AF" style="color: #6a3300;">. Surah Fussilat <i>(41: 42); </i>lihatjuga
al-Shu`ara' <i>(26: 192); </i>al-Sajdah <i>(32: 2);</i></span><o:p></o:p></span></div>
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<span style="font-family: Trebuchet MS, sans-serif;"><span lang="AF" style="color: #6a3300;">al-Zumar <i>(39: I ); </i>al-Mu'min
<i>(40: 2); </i>Fussilat (41: 2); al-Jathiyah (45: 2); al-Ahqaf <i>(46: 20) </i>al-Waqi'ah
(56: 80); al-Haqqah <i>(69: 43).</i></span><o:p></o:p></span></div>
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<span style="font-family: Trebuchet MS, sans-serif;"><a href="https://www.blogger.com/null" name="n121"></a><a href="mk:@MSITStore:C:\Users\acer\AppData\Local\Temp\Rar$DIa0.622\Metodologi%20Bible%20Dalam%20Studi%20Al-Quran.chm::/bab3_04.htm#121"><span lang="AF" style="color: red;">121</span></a><span lang="AF" style="color: #6a3300;">.</span><span lang="AF" style="color: #6a3300;"> </span><span lang="AF" style="color: #6a3300;">Taufik
Adnan Amal, seorang dosen 'Ulum AI-Qur'an di IAIN Alaudin Ujung Pandang ingin
mengedit Mushaf 'Uthmani. Ia menyatakan: "Uraian dalam paragraf-paragraf
berikut mencoba mengungkapkan secara ringkas proses pemantapan teks dan bacaan
AI-Qur'an sembari menegaskan bahwa proses tersebut masih meninggalkan sejumlah
masalah mendasar, baik dalam ortograti teks maupun pemilihan bacaannya, yang
kita warisi dalam mushaf tercetak dewasa ini. Karena itu, tulisan ini juga akan
menggagas bagaimana menyelesaikan permasalahan itu lewat suatu upaya
penyuntingan edisi kritis AI-Qur'an." Lihat Taufik Adnan Amal,
"AI-Qur'an Edisi Kritis," 78, dalam <i>Wajah Liberal Islam di
Indonesia </i>(Jakarta: TUK, 2002).<br />
<a href="https://www.blogger.com/null" name="n122"></a><a href="mk:@MSITStore:C:\Users\acer\AppData\Local\Temp\Rar$DIa0.622\Metodologi%20Bible%20Dalam%20Studi%20Al-Quran.chm::/bab3_04.htm#122"><span style="color: red;">12</span></a></span><a href="mk:@MSITStore:C:\Users\acer\AppData\Local\Temp\Rar$DIa0.622\Metodologi%20Bible%20Dalam%20Studi%20Al-Quran.chm::/bab3_04.htm#122"><span style="color: red;">2</span></a><span lang="AF" style="color: #6a3300;">. Abu 'Ubayd menyatakan: ".<i>..wa</i>
<i>nahkum bi al-kufr `ala al jahid li hadha alladhi bayna al-lawhayn khassah,
wa huwa ma thabata fi al-imam alladhi nasakhahu `Uthman bi ijma</i></span><i><span style="color: #6a3300;">' </span></i><i><span lang="AF" style="color: #6a3300;">min
al-muhajlrin wa al-ansar, wa isqatlim5siwahu thumma at baqat </span></i><i><span style="color: #6a3300;">'</span></i><i><span lang="AF" style="color: #6a3300;">alayhi
al-urnmah, falam yakhtalif fi shay'in rninhu ya </span></i><i><span style="color: #6a3300;">'</span></i><i><span lang="AF" style="color: #6a3300;">rifirhu
jahiluhum kama ya </span></i><i><span style="color: #6a3300;">'</span></i><i><span lang="AF" style="color: #6a3300;">rifu </span></i><i><span style="color: #6a3300;">'</span></i><i><span lang="AF" style="color: #6a3300;">allimuhum,
wa tawarathahu al-qurun baduha </span></i><i><span style="color: #6a3300;">'</span></i><i><span lang="AF" style="color: #6a3300;">an ba</span></i><i><span style="color: #6a3300;">'</span></i><i><span lang="AF" style="color: #6a3300;">din,
wayata</span></i><i><span style="color: #6a3300;">'</span></i><i><span lang="AF" style="color: #6a3300;">alamuhum al wildan fi al-maktab,
wa kanat hadhihi ihday manaqib </span></i><i><span style="color: #6a3300;">'</span></i><i><span lang="AF" style="color: #6a3300;">Uthman al-`izam, wa qad kana ba `d
ahl al-zaygh ta </span></i><i><span style="color: #6a3300;">'</span></i><i><span lang="AF" style="color: #6a3300;">ana fihi, thumma tabayyana linnasi
dal5luhum fi dhalika. " </span></i><span lang="AF" style="color: #6a3300;">Lihat Abu 'Ubayd al-Qasim Ibn Sallam, <i>Fada'il AI-Qur'an, </i>193-94.</span><o:p></o:p></span></div>
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Anonymoushttp://www.blogger.com/profile/05761364923304260838noreply@blogger.com0tag:blogger.com,1999:blog-4509737844672338191.post-48292460031840000502015-02-06T22:06:00.002+07:002015-02-06T22:06:52.575+07:00Khalaqa<div dir="ltr" style="text-align: left;" trbidi="on">
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<b><span lang="EN-US"><span style="font-family: Trebuchet MS, sans-serif;">Khalaqa<o:p></o:p></span></span></b></div>
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<span lang="EN-US"><span style="font-family: Trebuchet MS, sans-serif;">Oleh Edi Kurniawan<o:p></o:p></span></span></div>
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<br /></div>
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<span lang="EN-US"><span style="font-family: Trebuchet MS, sans-serif;">Hamba yang sadar,
mencari kepada siapa sepatutnya ia mencinta guna kelangsungan hidupnya: Aisyah,
Fatimah, Zahrah, atau Zulaikha?<o:p></o:p></span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span lang="EN-US"><span style="font-family: Trebuchet MS, sans-serif;">Lalu hamba yang sadar
berfikir sedalam-dalamnya tentang wujud dan kewujudan diri. Bernatijahlah hamba,
adanya hamba bukan karena diadakan oleh dan diri hamba; bukan pula diniatkan
dan dititahkan oleh dan diri hamba; dan bukan pula dirancang oleh dan diri
hamba. Hamba tiada kuasa, apatah lagi memiliki mukjizat Nabiyyullāh ʿIsā ʿ<i>Alayhi
ʾl-Salām</i>!<o:p></o:p></span></span></div>
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<span lang="EN-US"><span style="font-family: Trebuchet MS, sans-serif;">Hamba pun sadar dalam
mengartikan tujuan melangsungkan hidup sepatutnya mengetahui, bahwa di dalamnya
ada Pemberi kewujudan, dan ada Pemberi hidup padanya, oleh dan siapa yang
menjadikan, dan oleh siapa yang menahan dan meniadakan.<o:p></o:p></span></span></div>
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<span lang="EN-US"><span style="font-family: Trebuchet MS, sans-serif;">Tuhan pun berkata:<o:p></o:p></span></span></div>
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<span lang="EN-US"><span style="font-family: Trebuchet MS, sans-serif;">“Sesungguhnya telah datang
kepada manusia suatu ketika dimana ia belum sedikitpun ada. Kemudian Kami
jadikan manusia itu dari setetes air yang bercampur, supaya Kami menguji dia;
lalu Kami jadikan dia mendengar lagi melihat. Sesungguhnya Kami menunjuki ke
arah jalan ke benaran, maka ada yang berterimakasih di antara mereka dan ada
pula yang ingkar.”<o:p></o:p></span></span></div>
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<span lang="EN-US"><span style="font-family: Trebuchet MS, sans-serif;">Hamba dengan sadar
merenungkan ini, menatijahlah bahwa hamba sepatutnya mendekapkan buah cinta
kepada pemilik cinta.<o:p></o:p></span></span></div>
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<br /></div>
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<span lang="EN-US"><span style="font-family: Trebuchet MS, sans-serif;">Hai… bukan Aisyah bukan
Fatimah dan bukan pula Zahrah atau Zulaikha!<o:p></o:p></span></span></div>
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<span lang="EN-US"><span style="font-family: Trebuchet MS, sans-serif;">Kuala Lumpur, 5
Februari 2015</span><span style="font-family: IEQ, serif;"><o:p></o:p></span></span></div>
</div>
Anonymoushttp://www.blogger.com/profile/05761364923304260838noreply@blogger.com0tag:blogger.com,1999:blog-4509737844672338191.post-72233439523392987722015-01-18T13:29:00.003+07:002015-01-18T13:30:10.451+07:00Semakin Bodoh Orang Semakin Religius ?<div dir="ltr" style="text-align: left;" trbidi="on">
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<span style="font-family: Trebuchet MS, sans-serif;"><span style="border: 1pt none windowtext; padding: 0in;">Oleh:</span> <span style="border: none windowtext 1.0pt; mso-border-alt: none windowtext 0in; padding: 0in;">Dr Hamid Fahmy Zarkasyi</span></span></div>
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<br /></div>
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<span style="font-family: Trebuchet MS, sans-serif;"><span style="border: 1pt none windowtext; padding: 0in;">Pada
tahun ini saya berkesempatan mengunjungi kembali beberapa negara Eropah.
Banyak fakta yang menarik untuk dibagi bersama. Diantara yang menarik adalah
ketika saya berkunjung ke Inggeris, Maret 2010. Di Nottingham saya dapat cerita
bahwa sebuah penelitian di Universitas Nottingham menemukan korelasi bahwa
semakin bodoh seseorang itu ia semakin religius dan sebaliknya semakin
sekuler dan bahkan atheist ia semakin cerdas. Saya tidak baca hasil riset itu.
Tapi setahu saya, menurut hasil riset W.Cantwell Smith definisi religion di
Barat itu masalah, dan otomatis arti “religiusitas” pun begitu. Makna cerdas
pun juga masalah. Sebab kini berkembang istilah kecerdasan spiritual. Jadi
desain penelitian tersebut nampaknya perlu dipersoalkan. </span><o:p></o:p></span></div>
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<br /></div>
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<span style="font-family: Trebuchet MS, sans-serif;"><span style="border: 1pt none windowtext; padding: 0in;">Benarkah
masyarakat Barat sekuler sekarang ini cerdas. Perlu dikaji lebih lanjut. Jika
maksudnya adalah kecerdasan intelektual itupun masih perlu ujian lebih
mendalam. Sebab kecerdasan itu bukan karena pandangan hidup sekulernya, mungkin
faktor lain. Jika maksudnya adalah kecerdasan spiritual, jelas sekali tidak
benar. </span><o:p></o:p></span></div>
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<br /></div>
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<span style="font-family: Trebuchet MS, sans-serif;"><span style="border: 1pt none windowtext; padding: 0in;">Buktinya
di Manchester, sinagog yang telah menjadi Museum, dan gereja yang telah menjadi
Masjid. Di Birmingham, masjid Mu’az adalah bekas gereja dan seminari. Beberapa
gereja di daerah Aston, Birmingham sudah menjadi sarang burung dara. Jumlah
jemaat gereja kalah banyak dibanding “jama’ah” yang antri masuk bar.
Gereja sudah tidak lagi dikunjungi banyak orang. Di sana tidak ke gereja
berarti tidak religius lagi. Mungkin karena sudah putus asa, di Manchester
terdapat nama gereja “A Church for those who don’t like to go to church”.
Itulah arti pernyataan “spirituality has gone to the east”. Persis
seperti kata Prof.David Thomas, dosen teologi di universitas Birmingham Barat
itu maju tanpa agama. Artinya semakin sekuler, semakin rendah spiritualitasnya.
Mungkin itu sebabnya mengapa di Barat training kecerdasan spiritual menjamur.
Jadi riset diatas tidak reliable. Apalagi menurut Islam spiritualitas dan
intelektualitas itu hampir tidak beda. </span><o:p></o:p></span></div>
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<span style="font-family: Trebuchet MS, sans-serif;"><span style="border: 1pt none windowtext; padding: 0in;">Benarkah
jalan sekuler adalah pilihan cerdas dan solusi segala masalah. Ternyata tidak.
Menyingkirkan agama dari publik malah bermasalah. Di Perancis, Jerman, Swiss
dan beberapa negara Eropah yang anti agama, pemerintahnya mulai mengurusi agama.
Di Inggeris pemerintah terpaksa membolehkan Muslim buka mahkamah syariah. Kini
di Amerika malah muncul idea de-privatization of religion, artinya agama tidak
lagi bersifat privat. Harvey Cox, yang pernah menjual idea sekularisasi
agama-agama, akhirnya mengoreksi idenya itu. Ia lalu menulis makalah berjudul
Reconsidering Secularism. Barat kini seperti dalam kebingungan. </span><o:p></o:p></span></div>
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<span style="font-family: Trebuchet MS, sans-serif;"><span style="border: 1pt none windowtext; padding: 0in;">Menjadi
sekuler ternyata juga tidak membuat orang bijak berstari. Bulan lalu saya
menyampaikan public lecture di Universitas Wienna, Austria. Temanya tentang
moderasi dan toleransi. Seorang peserta bertanya, mengapa di Indonesia orang
bisa lebih toleran tapi disini dan negara Eropah tidak. Jawab saya, Barat itu
terlalu sekuler dan bahkan terlalu kaku, sehingga tidak toleran pada agama. Di
Indonesia agama bisa muncul di ruang publik. Ceramah agama-agama bisa muncul di
TV. Tabligh akbar, Natalan atau peringatan hari keagamaan bisa diadakan diruang
publik. Sesuatu yang mustahil terjadi di Barat. Ini bukti lain bahwa menjadi
sekuler itu tidak membuat orang arif dan toleran. Sekuler malah bisa berarti
ekslusif.</span><o:p></o:p></span></div>
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<br /></div>
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<span style="font-family: Trebuchet MS, sans-serif;"><span style="border: 1pt none windowtext; padding: 0in;">Tapi
anehnya, yang kini dituduh ekslusif adalah sikap keberagamaan. Itupun
berdasarkan analisa abad ke 16 dan 17, disaat mana sekte-sekte agama di Eropah
waktu itu sering konflik. Sekte-sekte, atau agama-agama itu punya tuhannya
sendiri-sendiri (teori geosentris) dan saling menyalahkan. Konflik bermuara
pada pembunuhan. Andrew Sullivan di The New York Times Magazine menggambarkan
bahwa gara-gara perang salib, inquisisi dan perang agama Eropah abad 16 dan 17
berlumuran darah. Bahkan lebih banyak dibanding di dunia Islam. </span><o:p></o:p></span></div>
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<br /></div>
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<span style="font-family: Trebuchet MS, sans-serif;"><span style="border: 1pt none windowtext; padding: 0in;">Tapi
anehnya situasi itu dianggap terus terjadi hingga sekarang. Yang jadi sample
adalah peristiwa 11/9 yang sejatinya penuh misteri itu. Padahal konflik
agama selama ini, jikapun ada, tidak sebesar konflik politik. Tidak
sebesar perang teluk dan invasi AS ke Irak dan Afghanistan. Jumlah yang mati
sia-sia pun lebih banyak konflik politik. Tidak puas dengan sample peristiwa
Jack Nelson-Pallmeyer, merujuk kepada kitab suci. Ia lalu menulis buku “Is
Religion Killing Us? Evidence in the Bible and the Qur’an”. Intinya,
kedua kitab ini memerintahkan pembunuhan. </span><o:p></o:p></span></div>
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<br /></div>
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<span style="font-family: Trebuchet MS, sans-serif;"><span style="border: 1pt none windowtext; padding: 0in;">Tapi
konflik antar agama bukan satu-satunya alasan. Konflik yang sebenarnya justru
antara agama dan sekularisme. Peter Berger terus terang, sekularisme gagal dan
diganti dengan pluralisme. Sikap ekslusif itu diganti menjadi sikap inklusif
dan pluralis. Secara teologis agama yang banyak itu, oleh John Hick, diteorikan
menjadi bertuhan sama. Teologi agama-agama itu diperkirakan nantinya akan
bersatu. Itulah teori global theology John Hick. Anehnya teori yang bermasalah
ini ada pengikutnya, termasuk di Indonesia. </span><o:p></o:p></span></div>
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<br /></div>
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<span style="font-family: Trebuchet MS, sans-serif;"><span style="border: 1pt none windowtext; padding: 0in;">Di
Leed, saya melewati sebuah gereja. Di depan gereja itu tertulis, “all
race, all nation, all religion but one god”. Saya lalu segera menyimpulkan ini
pasti penganut paham global theology. Dalam perjalanan saya dari Leed ke
London saya kebetulan duduk berdampingan dengan seorang pendeta berkulit
hitam. Saya lalu bertanya tentang tulisan gereja di Leed itu. Ternyata
bagi dia itu benar. </span><o:p></o:p></span></div>
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<br /></div>
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<span style="font-family: Trebuchet MS, sans-serif;"><span style="border: 1pt none windowtext; padding: 0in;">Ketika
saya berkunjung ke Centre of Islam-Christian Relation, di Selly Oak College,
Birmingham, disitu terpasang gambar Jesus tapi kepalanya seperti gambar dewa
Wishnu dalam agama Hindu. Itu simbul pluralisme dan kesamaan Tuhan
agama-agama. </span><o:p></o:p></span></div>
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<span style="font-family: Trebuchet MS, sans-serif;"><span style="border: 1pt none windowtext; padding: 0in;"><br />
Di Universitas Salzburg, setelah kuliah umum saya sempat diskusi dengan dosen
systematic theology Professor Hans Joachim Sander. Saya terkejut ketika dia
mengatakan bahwa teori pluralisme John Hick itu tidak populer. Dan dalam Kristen
idenya itu dianggap sudah usang. Pluralisme teologi itu, katanya adalah
proyek Amerika. Bahkan dia terus terang “liberalisme itu omong kosong”. Ia juga
sepakat ketika saya katakan bahwa semua agama sekarang ini sedang dipinggirkan
dan bahkan ditindas. Alatnya adalah pluralisme, liberalisme, feminisme dan
demokratisasi beragama. Lucunya, menindas agama tapi masih mencari jalan
spiritualitas. Artinya menjadi sekuler atau liberal bukan pilihan cerdas
tapi membingungkan diri sendiri dan orang lain. Begitulah nestapa masyarakat
yang telah kehilangan misykat. Wallahu a’lam.</span><o:p></o:p></span></div>
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Anonymoushttp://www.blogger.com/profile/05761364923304260838noreply@blogger.com0tag:blogger.com,1999:blog-4509737844672338191.post-63076848065112072072015-01-11T14:14:00.001+07:002015-01-11T14:14:15.035+07:00KRISTEN MASUK INDONESIA ABAD VII ?<div dir="ltr" style="text-align: left;" trbidi="on">
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<span style="font-family: Trebuchet MS, sans-serif;"><span lang="EN-US">Bebebrapa penulis Kristen seperti </span>Dr. Huub
J.W.M. Boelaars<span lang="EN-US"> dan Jan </span>Baker, SJ <span lang="EN-US">menyimpulkan bahwa agama Kristen telah
sampai di Indonesia pada abad ke Tujuh Masehi. Namun, kesimpulan ini
seakan-akan dimentahkan oleh tokoh Kristen sendiri, </span>Adolf Heuken SJ<span lang="EN-US">, dosen </span>Cipta Loka Caraka
Foundation, Jakarta, Indonesia. Adolf<span lang="EN-US"> mengatakan: <i>“</i></span><i>Some Indonesian writers
took the conclusion that the fi rst Christians had</i><i> </i><i>arrived
in the seventh century and established a community in Northern</i><i> </i><i>Sumatra.
As we have seen above this opinion can not be based on solid facts</i><i> </i><i>for the
seventh until the ninth centuries.</i><i><span lang="EN-US">”</span></i><span lang="EN-US"> (Lihat, </span>Christianity In Pre-Colonial Indonesia<span lang="EN-US">”, dalam </span><i>A History of Christianity in Indonesia</i> <span lang="EN-US">ed. </span>Jan Sihar Aritonang and Karel Steenbrink<span lang="EN-US"> (</span>Leiden <span lang="EN-US">–</span><span lang="EN-US"> </span>Boston<span lang="EN-US">: Brill, 2008), hlm. 6)<o:p></o:p></span></span></div>
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<span lang="EN-US"><span style="font-family: Trebuchet MS, sans-serif;">Kemudian dia menambahkan dalam catatan kaki sebagai berikut:<o:p></o:p></span></span></div>
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<span style="font-family: Trebuchet MS, sans-serif;"><i><span lang="EN-US">“</span></i><i>In the fi
rst chapter of the fi ve volume history of Catholicism in Indonesia, published
in</i><i> </i><i>Indonesian in the early 1970s, the Jesuit Jan Bakker wrote the
chapter on the pre-colonial</i><i> </i><i>period. Bakker identifi ed in the text of
Abu Salih al-Armini Fahsur with the place Fansur or</i><i> </i><i>modern
Baros in Sumatra and took for granted that the various churches of that place
were</i><i> </i><i>a sign of a Christian community, already in existence in the
middle of the seventh century or</i><i> </i><i>about 650 CE. Th is latter fact was an
amplifi cation of the reference to Christians in Kalah, in</i><i> </i><i>a letter
by Iso’yabh III, Nestorian Metropolitan of Erbil and Mosul. (Muskens 1972-I:27–36;</i><i> </i><i>cf. R.
Duval 1905:182).</i><i><span lang="EN-US">” </span></i><span lang="EN-US">(<i>ibid</i>)</span><span lang="EN-US"><o:p></o:p></span></span></div>
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<span style="font-family: Trebuchet MS, sans-serif;"><span lang="EN-US"> Dua kesimpulan
yang berbeda ini, awalnya, saya ingin meneliti lebih lanjut dan membuat sebuah
artikel tentangnya. Sebab, data-data yang didapat dari kesimpulan para tokoh
Kristen bahwa Kristen telah sampai di Nusantara pada ke-Tujuh akan bermuara
pada keterangan </span>Abu Shalih al-Armini<span lang="EN-US">, lalu,
timbullah keinginan besar untuk meneliti buku ini: benarkah demikian? Namun,
ketika saya sudah mulai mengumpulkan bahan-bahan tentang ini, ternyata saudara </span><strong><span style="background-attachment: initial; background-clip: initial; background-image: initial; background-origin: initial; background-position: initial; background-repeat: initial; background-size: initial; color: #333333;">Susiyanto</span></strong> <span lang="EN-US">telah menulis permasalahan ini di
Hidayatullah. Niat pun diurung, dan terimakasih kepada saudara Susiyanto.<o:p></o:p></span></span></div>
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<span lang="EN-US"><span style="font-family: Trebuchet MS, sans-serif;">Berikut tulisan Susiyanto:<o:p></o:p></span></span></div>
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<span lang="EN-US"><span style="background-color: transparent; line-height: 18px; text-align: left;"><span style="font-family: Trebuchet MS, sans-serif;">KRISTEN MASUK INDONESIA ABAD VII ?</span></span><span style="font-family: Trebuchet MS, sans-serif; line-height: 13.5pt;"> </span></span></div>
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<span style="font-family: Trebuchet MS, sans-serif;">PENDAHULUAN<o:p></o:p></span></div>
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<span style="font-family: Trebuchet MS, sans-serif;">Atribut
yang tersemat sebagai “agama penjajah” terhadap agama Kristen nampaknya masih
menjadi aib besar bagi karya misi penginjilan di Indonesia. Kenyataan ini
membuat berbagai pihak Kristen, termasuk Persekutuan Gereja-Gereja di Indonesia
(PGI), merasakannya sebagai beban sejarah.<a href="http://susiyanto.wordpress.com/Blog/KRISTEN%20MASUK%20INDONESIA%20ABAD%20VII_Blog.docx#_ftn1" title=""><span style="color: windowtext;">[1]</span></a> Tidak heran jika
pada masa kini sejumlah akademisi Kristen di Indonesia berupaya untuk
merekonstruksi sebuah versi sejarah yang ramah terhadap eksistensinya.
Diantaranya dengan mencetuskan teori bahwa Kekristenan “sebenarnya” telah tiba
di Indonesia lebih awal dari era imperialisme dan kolonialisme Barat. Dengan
demikian kedatangan Kristiani yang bersamaan dengan masa penjajahan bangsa
Eropa hanya akan diposisikan sebagai “merebut kelupaan masa silam” saja.<a href="http://susiyanto.wordpress.com/Blog/KRISTEN%20MASUK%20INDONESIA%20ABAD%20VII_Blog.docx#_ftn2" title=""><span style="color: windowtext;">[2]</span></a><o:p></o:p></span></div>
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<span style="font-family: Trebuchet MS, sans-serif;">Dr. Huub
J.W.M. Boelaars, OFM Cap., seorang pastor, dalam bukunya “<i>Indonesianisasi
Dari Gereja Katolik di Indonesia Menjadi Gereja Katolik Indonesia</i>”
menyatakan bahwa Agama Kristen, dalam hal ini Katolik, tiba di Indonesia lebih
awal dari Agama Islam. Boelaars memperkirakan Katolik telah hadir pada abad VII
di desa Pancur, Barus, Tapanuli. Sebagai rujukan, Boelaars meminjam analisa Jan
Baker, SJ dalam tulisannya “<i>Gereja Kristen Tertua di Indonesia</i>” untuk
menegaskan gagasan “kehadiran” awal tersebut.<a href="http://susiyanto.wordpress.com/Blog/KRISTEN%20MASUK%20INDONESIA%20ABAD%20VII_Blog.docx#_ftn3" title=""><span style="color: windowtext;">[3]</span></a> Meskipun demikian
Boelaars mengakui bahwa tidak terdapat jejak-jejak yang hidup maupun
peninggalan sejarah yang membuktikan “kehadiran” itu.<o:p></o:p></span></div>
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<span style="font-family: Trebuchet MS, sans-serif;">Gagasan
“Katolik Perintis” di nusantara ini dikembangkan dari tulisan sejarawan muslim
Syaikh Abu Shalih al-Armini dalam karyanya “<i>Tadhakur fihi Akhbar min
al-Kanais wa’l Adyar min Nawahin Misri wal Aqtha’aha</i>” yang ditulis pada
abad XII. Karya tersebut telah diterjemahkan ke dalam Bahasa Inggis oleh B.T.A.
Evetts dengan judul “<i>The Churches and Monasteries of Egypt and Some
Neighbouring Countries</i>” dan diberi catatan oleh A.J. Butler, MA, FSA. Dalam
karya tersebut Syaikh Abu Shalih al-Armani menyebutkan adanya kota Fahsûr
dimana terdapat memiliki komoditas perdagangan berupa camphor (<i>al-kafur</i> dalam
bahasa Arab).<o:p></o:p></span></div>
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<span style="font-family: Trebuchet MS, sans-serif;">FAHSÛR,
BUKAN FANSUR<o:p></o:p></span></div>
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<span style="font-family: Trebuchet MS, sans-serif;"> Tulisan
yang menjadi rujukan Boelaars, awalnya berasal dari makalah Jan Bakker, SJ
berjudul “<i>Gereja Tertua di Indonesia</i>” yang dimuat di Majalah Basis No.
18 (1969) hlm. 261-265. Tulisan itu adalah derivasi dari makalahnya yang lebih
lengkap berjudul “<i>Umat Katolik Perintis di Indonesia</i>”.<a href="http://susiyanto.wordpress.com/Blog/KRISTEN%20MASUK%20INDONESIA%20ABAD%20VII_Blog.docx#_ftn4" title=""><span style="color: windowtext;">[4]</span></a> Tulisan ini menjadi
bagian dari versi resmi “<i>Sejarah Gereja Katolik Indonesia</i>” yang
dipublikasikan oleh Bagian Dokumentasi – Penerangan Kantor Waligereja
Indonesia.<a href="http://susiyanto.wordpress.com/Blog/KRISTEN%20MASUK%20INDONESIA%20ABAD%20VII_Blog.docx#_ftn5" title=""><span style="color: windowtext;">[5]</span></a> Dalam uraiannya,
banyak argumentasi yang dikembangkan untuk mendukung gagasan bahwa kedatangan
Katolik di Indonesia dimulai pada abad VII. Meskipun demikian, satu-satunya
referensi yang dianggap kuat dan menjadi sumber primer wacana tersebut berasal
dari karya Syaikh Abu Shalih al-Armini, sejarawan muslim, dalam “<i>Tadhakur
fihi Akhbar min al-Kanais wa’l Adyar min Nawahin Misri wal Aqtha’aha</i>”. Oleh
karena itu untuk menyingkap fakta “kehadiran” Kristen tersebut bisa dilakukan
dengan membaca ulang karya ini.<o:p></o:p></span></div>
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<span style="font-family: Trebuchet MS, sans-serif;">Tulisan Abu
Shalih al-Armini dalam teks manuskrip yang dimaksud adalah sebagai berikut:<a href="http://susiyanto.wordpress.com/Blog/KRISTEN%20MASUK%20INDONESIA%20ABAD%20VII_Blog.docx#_ftn6" title=""><span style="color: windowtext;">[6]</span></a><o:p></o:p></span></div>
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<span style="font-family: Trebuchet MS, sans-serif;">Buku karya
Abu Shalih yang telah diterjemahkan ke dalam Bahasa Inggris dengan judul “<i>The
Churches and Monasteries of Egypt and Some Neighbouring Countries</i>” oleh
B.T.A. Evetts, MA dan diberi catatan oleh A.J. Butler MA, F.S.A. Kutipan di
atas diterjemahkan B.T.A. Evetts ke dalam Bahasa Inggris sebagai berikut:<o:p></o:p></span></div>
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<span style="font-family: Trebuchet MS, sans-serif;"><i>Fahsûr.
Here there are several churches ; and all the Christians here are Nestorians ;
and that is the condition of things here. It is from this place that camphor
comes; and this commodity [is a gum which] oozes from the trees. In this town
there is one church named after our Lady, the Pure Virgin Mary.<a href="http://susiyanto.wordpress.com/Blog/KRISTEN%20MASUK%20INDONESIA%20ABAD%20VII_Blog.docx#_ftn7" title=""><span style="color: windowtext;">[7]</span></a></i><o:p></o:p></span></div>
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<span style="font-family: Trebuchet MS, sans-serif;">Bakker
sendiri menterjemahkan kutipan dari terjemahan B.T.A. Evetts ke dalam Bahasa
Indonesia sebagai berikut:<o:p></o:p></span></div>
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<span style="font-family: Trebuchet MS, sans-serif;"><i>Abu Shalih,
setelah memberitakan tentang gereja-gereja di India Selatan (Quilon, Travancore
dan Mahamailiapura), menulis tentang keadaan Sumatra sebagai berikut:</i><o:p></o:p></span></div>
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<span style="font-family: Trebuchet MS, sans-serif;"><i>“FANSUR: DI
SANA TERDAPAT BANYAK GEREJA DAN SEMUANYA ADALAH DARI NASARA NASATHIRAH, DAN
DEMIKIANLAH KEADAAN DISITU. DAN DARI SITU BERASALLAH KAPUR BARUS DAN BAHAN ITU
MERECIK DARI POHON. DALAM KOTA ITU TERDAPAT SATU GEREJA DENGAN NAMA: BUNDA
PERAWAN MURNI MARIA”</i>.<a href="http://susiyanto.wordpress.com/Blog/KRISTEN%20MASUK%20INDONESIA%20ABAD%20VII_Blog.docx#_ftn8" title=""><span style="color: windowtext;">[8]</span></a><o:p></o:p></span></div>
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<span style="font-family: Trebuchet MS, sans-serif;">
Nampak bahwa Bakker telah mengalihkan kata<i> Fahsûr</i> menjadi
FANSUR.<a href="http://susiyanto.wordpress.com/Blog/KRISTEN%20MASUK%20INDONESIA%20ABAD%20VII_Blog.docx#_ftn9" title=""><span style="color: windowtext;">[9]</span></a>Selain itu juga
menterjemahkan kata Bahasa Arab <i>al-kafur</i> (<i>camphor</i>)
menjadi “KAPUR BARUS”. Kemudian informasi dari Abu Shalih bahwa terdapat
“Kristen Nestorian” dianggap keliru oleh Bakker dan ia “meluruskannya” sebagai
Katolik. Dengan adanya “pengubahan” ini maka Bakker sejak awal berusaha
memunculkan kesan tentang adanya bukti “Gereja-gereja Katolik telah terdapat di
sebuah desa bernama Pancur, Barus, Sumatra Utara” pada abad VII.<o:p></o:p></span></div>
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<span style="font-family: Trebuchet MS, sans-serif;">
Identifikasi <i>Fahsûr</i> dengan Pansur, sebuah desa di Sumatra,
adalah kekeliruan yang fatal. Sejak awal nama tempat <i>Fahsûr</i>
ini oleh Abu Shalih al Armini sama sekali tidak pernah dimaksudkan untuk
membahas wilayah di luar India. Kata “Fahsûr” ini di bahas di bawah perikop
“India” dan diuraikan setelah kota <i>Kulam</i> (<i>Quilon</i> di
Travancore, India) dideskripsikan. Setelah membahas kawasan di India, Syaikh
Abu Shalih lantas membahas wilayah Yaman. Jadi, tentu saja bukan tempat yang
ada di Pulau Sumatra – Indonesia.<o:p></o:p></span></div>
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<span style="font-family: Trebuchet MS, sans-serif;">
A.J. Butler M.A., F.S.A saat memberikan catatan terhadap terjemahan B.T.A.
Evetts atas karya Syaikh Abu Shalih al-Armini, menjelaskan bahwa kata <i>Fahsûr</i>memang
tertulis dalam manuskrip aslinya. Kata ini seharusnya ditulis <i>Mansûr</i>,
yaitu sebuah negara pada jaman kuno yang terdapat di Barat Laut India, terletak
di sekitar Sungai Indus. Mansur merupakan negara paling utama yang terkenal di
antara orang-orang Arab dalam hal komoditas kamfer (<i>al-kafur</i>).<a href="http://susiyanto.wordpress.com/Blog/KRISTEN%20MASUK%20INDONESIA%20ABAD%20VII_Blog.docx#_ftn10" title=""><span style="color: windowtext;">[10]</span></a><o:p></o:p></span></div>
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<span style="font-family: Trebuchet MS, sans-serif;">Pada masa
kuno wilayah penghasil kamfer bukan hanya wilayah yang saat ini menjadi
Indonesia. India dan beberapa kawasan lainnya juga telah dikenal menjadi
penghasil kamfer. Di Indonesia saja terdapat dua pulau di Jaman kuno yang
menghasilkan kamfer yaitu Sumatra dan Kalimantan. Daerah penghasil kamfer di
Sumatra bukan hanya Barus yang terkenal dengan komoditi <i>kapur Barus</i>-nya,
namun juga wilayah yang saat ini menjadi Aceh.<a href="http://susiyanto.wordpress.com/Blog/KRISTEN%20MASUK%20INDONESIA%20ABAD%20VII_Blog.docx#_ftn11" title=""><span style="color: windowtext;">[11]</span></a><o:p></o:p></span></div>
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<span style="font-family: Trebuchet MS, sans-serif;">Adolf
Heuken, SJ merupakan akademisi Katolik yang turut menolak teori bahwa Katolik
telah masuk ke Indonesia pada abad VII. Dalam tulisannya “<i>Christianity in
Pre-colonial Indonesia</i>” ia mendukung catatan yang diberikan oleh A.J.
Butler. Syaikh Abu Shalih al-Armini banyak menggunakan menggunakan referensi
dari karya Abu Jafar al-Tabari (w. 923) dan Al Shabushti (w. 988) untuk
menerangkan subyek yang sama tentang pembahasan Asia dan Afrika. Nama kota
Fahsûr yang ada dalam tulisan Syaikh Abu Shalih maksudnya tidak lain adalah
Mansûr, sebuah kota di India dengan komoditas camfer yang penting bagi
orang-orang Arab. Heuken juga menjelaskan bahwa berdasarkan sejumlah penggalian
memang ditemukan adanya koneksi tertutup antara Barus, India, dan Teluk Persia
pada kurun IX hingga XII.<a href="http://susiyanto.wordpress.com/Blog/KRISTEN%20MASUK%20INDONESIA%20ABAD%20VII_Blog.docx#_ftn12" title=""><span style="color: windowtext;">[12]</span></a> Namun tidak serta
merta hal ini membuktikan keberadaan Kristen pada masa-masa ini. Tradisi oral
tentang adanya tempat dekat Barus bernama “Janji Mariah”, yang kadang digunakan
sebagai “bukti” keberadaan Kristen pada masa lampau, baru terbentuk pada
periode yang lebih baru.<o:p></o:p></span></div>
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<span style="font-family: Trebuchet MS, sans-serif;">INDIA,
BUKAN INDONESIA<o:p></o:p></span></div>
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<span style="font-family: Trebuchet MS, sans-serif;">
Beberapa catatan sarjana muslim Arab memang mengidentifikasi kawasan yang
mungkin merupakan Indonesia pada masa sekarang sebagai “india”. Meskipun
demikian, menggunakan karya Abu Shalih Al Armini untuk mendukung teori
kehadiran Kristen pada abad VII di Indonesia adalah kesalahan fatal. Secara
jelas, Syaikh Abu Shalih telah mendeskripsikan tempat bernama India atau juga
disebut <i>al-Hindah.</i> Sebuah tempat dimana penduduknya memiliki
kepercayaan pemujaan terhadap Buddha, penyembah matahari, dan penyembah api.
Wilayah ini dikelilingi laut dimana dari arah Mesir harus menggunakan kapal.
Tempat bernama India ini merupakan daerah penyembahan berhala pada masa kuno
yang berbatasan dengan Persia.<a href="http://susiyanto.wordpress.com/Blog/KRISTEN%20MASUK%20INDONESIA%20ABAD%20VII_Blog.docx#_ftn13" title=""><span style="color: windowtext;">[13]</span></a> Dari deskripsi
tersebut dapat dipahami bahwa “India” yang dimaksud ini benar-benar India
secara definitif, tidak mungkin keliru dengan wilayah di Indonesia. Dengan
demikian karya Abu Shalih al-Armini tidak memaksudkan negeri <i>Fahsûr</i> yang
ada di India sebagai Pancur yang ada di Sibolga, Barus, Sumatra Utara.<o:p></o:p></span></div>
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<span style="font-family: Trebuchet MS, sans-serif;">Selain itu
Abu Shalih juga melakukan kesalahan dalam mengidentifikasi India sebagai
wilayah Abyssinia (Ethiopia). Kesalahan ini justru merupakan bukti bahwa India
yang dimaksud merupakan India dalam makna definitif. Kesalahan penyebutan India
sebagai wilayah Abyssinia sebenarnya merupakan kekeliruan yang berasal dari era
yang lebih kuno. Kebingungan membedakan antara India dan Abyssinia ini juga
telah terdapat dalam sejumlah literatur Yunani kuno.<a href="http://susiyanto.wordpress.com/Blog/KRISTEN%20MASUK%20INDONESIA%20ABAD%20VII_Blog.docx#_ftn14" title=""><span style="color: windowtext;">[14]</span></a> Sekali lagi, India
yang dimaksud jelas tidak akan keliru dengan kawasan Indonesia. Sebab, meski
ini “secara keliru”, wilayah Indonesia tidak pernah diidentifikasi sebagai
“wilayah Abyssinia” sebagaimana India yang definitif.<o:p></o:p></span></div>
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<span style="font-family: Trebuchet MS, sans-serif;">Keberadaan
Kristen Nestorian di India dapat dibuktikan pada sekitar abad VII ini. Cosmas
Indiscopleustes, seorang pendeta Alexandria petualang pada abad VI, telah
meninggalkan catatan keberadaan aktivitas Kristen di India. Dalam catatannya “<i>Christian
Topography</i>” Cosmas menyebutkan terdapat sejumlah gereja di Malabar dan
Ceylon yang dikelola pendeta dari Persia dan berada di bawah pengawasan seorang
uskup Persia di Kalliana. Di sini jelas bahwa kekristenan di India mencakup
kekristenan Nestorian, yang dianggap sebagai sekte <i>heresy</i>.<a href="http://susiyanto.wordpress.com/Blog/KRISTEN%20MASUK%20INDONESIA%20ABAD%20VII_Blog.docx#_ftn15" title=""><span style="color: windowtext;">[15]</span></a><o:p></o:p></span></div>
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<span style="font-family: Trebuchet MS, sans-serif;">Sebelum
membahas tentang “Fahsûr”, Syaikh Abu Shalih al-Armini telah lebih dahulu
membahas sejumlah kota lain di India seperti Kulam (Quilon) yaitu tempat dimana
juga terdapat penganut Nashrani Nestorian. Di sana terdapat gereja dari Perawan
Maria dan sejumlah orang suci lainnya.<a href="http://susiyanto.wordpress.com/Blog/KRISTEN%20MASUK%20INDONESIA%20ABAD%20VII_Blog.docx#_ftn16" title=""><span style="color: windowtext;">[16]</span></a> Beberapa sarjana
Katolik Roma percaya bahwa “makam St. Thomas”, salah satu murid Yesus ditemukan
di Cathedral di Mailapur, daerah pinggir Madras. Namun apa yang dianggap
sebagai bukti, menurut A.L. Basham, sejarawan India di University of London,
tidak bisa memuaskan para sejarawan. Basham menyebutkan bahwa pergerakan missi
yang cukup aktif di India dilakukan oleh sekte yang dianggap menyimpang,
Nestorian. Katolik terutama dari Serikat Jesuit baru masuk ke India pada abad
XVI dan XVII.<a href="http://susiyanto.wordpress.com/Blog/KRISTEN%20MASUK%20INDONESIA%20ABAD%20VII_Blog.docx#_ftn17" title=""><span style="color: windowtext;">[17]</span></a><o:p></o:p></span></div>
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<span style="font-family: Trebuchet MS, sans-serif;">Ketika para
pelancong Eropa mengunjungi India mereka membuat catatan tentang adanya
gereja di utara. Marco Polo, pada akhir abad XIII, melihat Gereja Syria yang
sering dianggap sebagai “makam St. Thomas”, sebutan yang populer diantara
petualang. Namun gereja tersebut telah rusak. Sebutan “makam St. Thomas”
tersebut, menurut Basham, tidak dapat dibuktikan sebagai benar-benar makam
“orang suci” tersebut dalam makna yang harfiah. Orang Kristen Syiria pada masa
ini dan sebelumnya banyak mengadopsi adat istiadat Hindu. Penganut Kristen di
Malabar ini bahkan sedang menuju proses menjadi sekte Hindu yang menyimpang (<i>heterodox
Hindu</i>), sebagaimana Budha maupun Jaina. Kedatangan Serikat Jesuit pada
sekitar abad XVI dan XVII masih sempat mencegah kemerosotan lebih lanjut dari
proses ini. Hasilnya, satu seksi dari gereja Syria itu bersedia menerima
otoritas dari Roma.<a href="http://susiyanto.wordpress.com/Blog/KRISTEN%20MASUK%20INDONESIA%20ABAD%20VII_Blog.docx#_ftn18" title=""><span style="color: windowtext;">[18]</span></a><o:p></o:p></span></div>
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<span style="font-family: Trebuchet MS, sans-serif;">OTORITAS
VATIKAN<o:p></o:p></span></div>
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<span style="font-family: Trebuchet MS, sans-serif;">Kehadiran
Kristen paling awal, dalam hal ini Katolik, di nusantara lebih tepatnya dimulai
sejak penaklukan dan penjajahan bangsa Portugis pada 1511 terhadap Malaka.<a href="http://susiyanto.wordpress.com/Blog/KRISTEN%20MASUK%20INDONESIA%20ABAD%20VII_Blog.docx#_ftn19" title=""><span style="color: windowtext;">[19]</span></a> Kedatangan
Portugis ke wilayah Timur ini dapat dirunut dari semangat “penjelajahan” dunia
yang tumbuh di Eropa pasca “penemuan” Amerika oleh Columbus dan Amerigo
Vespucci. Semangat penjelajahan yang timbul dari upaya penemuan sumber rempah-rempah
dan semangat perang salib di Eropa ini telah menciptakan kondisi persaingan
yang mengarah pada konflik antara Spanyol dan Portugis. Untuk menghindarkan
efek lanjutan yang buruk atas konflik ini, Paus Alexander VI tergerak untuk
melakukan intervensi. Melalui dokumen tertanggal 4 Mei 1493, Paus Alexander VI
membagi dunia menjadi dua bagian. Sebuah garis imajiner ditarik ke kutub utara
dan kutub selatan melewati kurang lebih 749 km sebelah Barat Kepulauan Azores
atau Kepulauan Tanjung Hindia. Semua daerah yang terletak di sebelah timur
garis yang kemudian di sebut “Timur” ditetapkan menjadi milik Portugis untuk
dikuasai dan dikristenkan. Sementara semua daerah di sebelah barat garis yang
kemudian disebut “Barat” ditetapkan oleh Paus menjadi tugas Spanyol.<a href="http://susiyanto.wordpress.com/Blog/KRISTEN%20MASUK%20INDONESIA%20ABAD%20VII_Blog.docx#_ftn20" title=""><span style="color: windowtext;">[20]</span></a><o:p></o:p></span></div>
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<span style="font-family: Trebuchet MS, sans-serif;">
Ketidakpastian garis tersebut menimbulkan kesulitan diantara kedua kerajaan.
Mengingat keduanya memiliki ambisi lebih besar, menginginkan lebih banyak dari
yang telah ditentukan. Persetujuan baru tercapai dengan Perjanjian
Tordesillas (7 Juli 1494). Garis yang ditentukan melalui 2738 km sebelah Barat
Kepulauan Hijau untuk penemuan-penemuan pulau yang masih akan dilakukan dan
1850 km bagi semua hasil yang sudah ditemukan oleh Castilla sampai 20 Juni
1494.<a href="http://susiyanto.wordpress.com/Blog/KRISTEN%20MASUK%20INDONESIA%20ABAD%20VII_Blog.docx#_ftn21" title=""><span style="color: windowtext;">[21]</span></a><o:p></o:p></span></div>
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<span style="font-family: Trebuchet MS, sans-serif;">Hal ini
masih menimbulkan persengketaan ketika Spanyol tidak mau melepaskan Maluku.
Paus kemudian memaksa Spanyol menjual Maluku kepada Portugis. Charles V menjual
Pulau Maluku ini dengan harga 350.000 <i>crusados</i> dan
mempertahankan semua daerah di sebelah barat Bujur Timur 17 derajat (Perjanjian
Saragosa).<a href="http://susiyanto.wordpress.com/Blog/KRISTEN%20MASUK%20INDONESIA%20ABAD%20VII_Blog.docx#_ftn22" title=""><span style="color: windowtext;">[22]</span></a>Kesepakatan yang
terbentuk, Spanyol menguasai Philipina dan Portugis menguasai Maluku.<a href="http://susiyanto.wordpress.com/Blog/KRISTEN%20MASUK%20INDONESIA%20ABAD%20VII_Blog.docx#_ftn23" title=""><span style="color: windowtext;">[23]</span></a><o:p></o:p></span></div>
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<span style="font-family: Trebuchet MS, sans-serif;">
Dengan adanya Portugis di Maluku maka berkembanglah agama Katolik. Pertentangan
antara Portugis dan umat Islam mulai terjadi. Konflik semakin memanas ketika
Portugis mulai ikut campur dalam pemerintahan. Sultan Tabariji, raja Ternate,
ditangkap oleh Portugis dengan tuduhan palsu dan dibawa ke Goa. Tuduhan ini
tidak terbukti hingga 10 tahun kemudian. Maka Portugis hendak mengembalikan
sang raja ke tahtanya, namun rakyat menolak dengan alasan sang raja telah
menjadi kafir semasa dalam “tawanan” Portugis. Raja ini telah menganut agama
Katolik dengan nama Manuel. Portugis kemudian menggunakan tipu muslihat keji
untuk melenyapkan penggantinya, yang bernama Sultan Hairun. Sultan yang
terakhir ini dibunuh dengan sangat licik dan kejam. Putra Sultan Hairun, yaitu
Sultan Baabullah kemudian memimpin perlawanan jihad terhadap orang-orang
Portugis. Tidore dan beberapa pulau lainnya yang pada masa sebelumnya menyimpan
konflik akhirnya mau bekerja sama untuk memusnahkan orang kafir. Dalam tahun
1575 benteng Portugis di Ternate jatuh, maka habislah riwayat mereka di Maluku
Utara. Portugis masih dapat bertahan di Pulau Hitu (Ambon). Di Pulau ini
nyatanya Portugis tidak disukai. Berulangkali rakyat Ambon berusaha mengusir
mereka. Akhirnya berkat bantuan armada dari Seram dan Banda, pada tahun 1575,
Portugis berhasil diusir juga dari Maluku Utara.<a href="http://susiyanto.wordpress.com/Blog/KRISTEN%20MASUK%20INDONESIA%20ABAD%20VII_Blog.docx#_ftn24" title=""><span style="color: windowtext;">[24]</span></a><o:p></o:p></span></div>
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<span style="font-family: Trebuchet MS, sans-serif;">Sebagai
konsekuensi penetapan garis demarkasi tanah jajahan di atas, Paus memberikan
syarat kepada kedua negara untuk memajukan misi Katholik Roma di tanah jajahan
yang telah diserahkan. Pertalian gereja dan negara pada masa itu cukup erat.
Raja-raja memiliki kerelaan hati untuk melayani kepentingan gereja.<a href="http://susiyanto.wordpress.com/Blog/KRISTEN%20MASUK%20INDONESIA%20ABAD%20VII_Blog.docx#_ftn25" title=""><span style="color: windowtext;">[25]</span></a>Spanyol misalnya,
digambarkan oleh Dr. H. Embuiru SVD, merupakan negara Katolik dan sekaligus
negara misionaris. Dimana ada Spanyol maka disana berdiri Gereja. Salib dan
mahkota berjalan beriringan. Gereja dan negara merupakan satu kesatuan.<a href="http://susiyanto.wordpress.com/Blog/KRISTEN%20MASUK%20INDONESIA%20ABAD%20VII_Blog.docx#_ftn26" title=""><span style="color: windowtext;">[26]</span></a> Demikian juga
Portugis secara sadar menuju ke Timur untuk berdagang dan menyebarkan agama,
termasuk dalam cakupan ini adalah penjajahan.<a href="http://susiyanto.wordpress.com/Blog/KRISTEN%20MASUK%20INDONESIA%20ABAD%20VII_Blog.docx#_ftn27" title=""><span style="color: windowtext;">[27]</span></a><o:p></o:p></span></div>
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<span style="font-family: Trebuchet MS, sans-serif;">Jadi sudah
benar jika pada tahun 1934 umat Katolik merayakan upacara meriah menyambut “400
Tahun Katolisisme di Hindia” yang buku kenangannya diterbitkan dalam nomor
yubileum istimewa di <i>Maandblad Sociaal Leven</i> No. 15, nomor
rangkap 2/3, Batavia, 1934. Juga tepat bila pada 8-12 Juli 1984 Pertemuan
Nasional Umat Katolik Indonesia (PNUKI) merayakan “450 tahun Katolisisme di
Indonesia” yang dihadiri 450 orang wakil keuskupan di Indonesia. Perayaan ini
didasarkan bahwa pada 1534 terdapat orang Indonesia pertama yang dibaptis oleh
pendeta Katolik yang datang satu rombongan dengan Penjajah Portugis.<a href="http://susiyanto.wordpress.com/Blog/KRISTEN%20MASUK%20INDONESIA%20ABAD%20VII_Blog.docx#_ftn28" title=""><span style="color: windowtext;">[28]</span></a><o:p></o:p></span></div>
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<span style="font-family: Trebuchet MS, sans-serif;">Bagi
kalangan misi Kristen, kolonialisme sebenarnya dianggap sebagai sesuatu yang
lumrah terjadi. Kewajaran ini didasarkan pada analogi terhadap proses-proses
kronologis yang pernah terjadi. Sejarah mencatat bahwa penguasaan suatu suku
terhadap suku yang lain dengan dibungkus sebuah ideologi tertentu merupakan
kenyataan sejarah yang telah berlangsung berabad-abad. Pandangan ini melahirkan
pemikiran bahwa kolonialisme sebuah negara dan penaklukan suatu wilayah negara
oleh negara lain adalah sebuah hal biasa. Pandangan ini diungkapkan dalam<i>Ensiklopedia
Gereja</i> sebagai berikut :<o:p></o:p></span></div>
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<span style="font-family: Trebuchet MS, sans-serif;"><i>Kolonisasi
suatu suku bangsa atas suku-suku bangsa lain dalam suatu negara yang sama
adalah biasa di Asia dan Afrika. Jadi kolonialisme dl bentuk yg sedikit berbeda
terdapat pd segala masa dan daerah, dan tetap dibenarkan dgn ideologi-ideologi
yg ‘bagus’</i>. (sic!).<a href="http://susiyanto.wordpress.com/Blog/KRISTEN%20MASUK%20INDONESIA%20ABAD%20VII_Blog.docx#_ftn29" title=""><span style="color: windowtext;">[29]</span></a><o:p></o:p></span></div>
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<span style="font-family: Trebuchet MS, sans-serif;">Memisahkan
antara perdagangan, penjajahan, dan penyebaran agama dari motif ekspansi Barat
di nusantara jelas akan menghasilkan gambaran yang parsial. Keuntungan yang
diperoleh, baik dari kegiatan ekonomi maupun penjajahan, sebagian akan masuk ke
kas gereja dan digunakan dalam pembiayaan operasionalnya, termasuk penyebaran
agama. Gereja mendapatkan bagian sebesar sepuluh persen dari keuntungan
tersebut. Inilah yang dalam kekristenan disebut dengan konsep perpuluhan.<a href="http://susiyanto.wordpress.com/Blog/KRISTEN%20MASUK%20INDONESIA%20ABAD%20VII_Blog.docx#_ftn30" title=""><span style="color: windowtext;">[30]</span></a> Jadi, jika mereka
datang bersama “penjajah” dan turut menikmati “kue” hasil dari proses
“penjajahan” yang berlangsung, masihkah kita akan beranggapan bahwa
missionarisme berjalan terpisah dengan penjajahan?<o:p></o:p></span></div>
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<span style="font-family: Trebuchet MS, sans-serif;">PENUTUP<o:p></o:p></span></div>
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<span style="font-family: Trebuchet MS, sans-serif;">
Teori yang menyatakan bahwa Agama Kristen telah datang di Indonesia pada abad
VII, tidak didasarkan pada fakta yang solid. Referensi yang digunakan sebagai
pendukung argumen tidak kompatibel dan cenderung dipaksakan. Sumber Arab yang
digunakan lebih merupakan deskripsi tentang wilayah yang ada di India, bukan di
Indonesia. Deskripsi atas kawasan bernama “India” itu pun benar-benar
meyakinkan bahwa wilayah yang dimaksud memang benar-benar India secara
definitif. Buktinya pun terdapat dalam karya Arab Syaikh Abu Shalih Al-Armini.
Hanya saja nampaknya bukti-bukti ini diabaikan dengan sengaja. Mungkin saja
karena alasan menguatnya motif dan kepentingan tertentu.<o:p></o:p></span></div>
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<span style="font-family: Trebuchet MS, sans-serif;">Memaksakan
sumber untuk wilayah lain dengan “mengubah”-nya menjadi “Indonesia” jelas akan
menghasilkan konklusi yang tidak tepat. Teori kedatangan Kristen abad VII di
Indonesia dan membentuk sebuah komunitas di Sumatra Utara hakikatnya merupakan
klaim yang tidak berdasar. Catatan akhir yang perlu dikemukakan di sini bahwa
kebenaran, dalam kasus seperti ini, tidak bisa dihasilkan dari proses
memanipulasi sumber referensi. [(Susiyanto)]<span lang="EN-US"><o:p></o:p></span></span></div>
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<span lang="EN-US"><span style="font-family: Trebuchet MS, sans-serif;">Sumber: <a href="http://m.hidayatullah.com/kajian/sejarah/read/2014/12/12/34906/benarkah-kristen-masuk-indonesia-pada-abad-vii-1.html#.VLIRStKUesg">http://m.hidayatullah.com/kajian/sejarah/read/2014/12/12/34906/benarkah-kristen-masuk-indonesia-pada-abad-vii-1.html#.VLIRStKUesg</a><o:p></o:p></span></span></div>
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<span lang="EN-US"><span style="font-family: Trebuchet MS, sans-serif;">Dan <a href="http://susiyanto.wordpress.com/2012/03/18/258/#comment-419">http://susiyanto.wordpress.com/2012/03/18/258/#comment-419</a><o:p></o:p></span></span></div>
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<span style="font-family: Trebuchet MS, sans-serif;">FOOTNOTE :<o:p></o:p></span></div>
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<span style="font-family: Trebuchet MS, sans-serif;"><a href="http://susiyanto.wordpress.com/Blog/KRISTEN%20MASUK%20INDONESIA%20ABAD%20VII_Blog.docx#_ftnref1" title=""><span style="color: windowtext;">[1]</span></a> Lihat Tim Balitbang
PGI. <i>Meretas Jalan Teologi Agama-agama di Indonesia: Theologia
Religionum</i>. Cetakan III. (BPK Gunung Mulia, Jakarta, 2003). Hal. 7<o:p></o:p></span></div>
<div class="MsoNormal" style="background: white; line-height: 13.5pt; margin-bottom: .0001pt; margin-bottom: 0in; text-align: justify; vertical-align: top;">
<span style="font-family: Trebuchet MS, sans-serif;"><a href="http://susiyanto.wordpress.com/Blog/KRISTEN%20MASUK%20INDONESIA%20ABAD%20VII_Blog.docx#_ftnref2" title=""><span style="color: windowtext;">[2]</span></a> Lihat tulisan
Y. Bakker, SJ, <i>Umat Katolik Perintis di Indonesia</i>, dalam <i>Sejarah
Gereja Katolik Indonesia</i>, Jilid I (Arnoldus Ende, Flores, 1974) hlm. 38<o:p></o:p></span></div>
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<span style="font-family: Trebuchet MS, sans-serif;"><a href="http://susiyanto.wordpress.com/Blog/KRISTEN%20MASUK%20INDONESIA%20ABAD%20VII_Blog.docx#_ftnref3" title=""><span style="color: windowtext;">[3]</span></a> Dr. Huub
J.W.M. Boelaars, OFM Cap., <i>Indonesianisasi Dari Gereja Katolik di
Indonesia Menjadi Gereja Katolik Indonesia,</i> Cetakan V (Penerbit
Kanisius, Yogyakarta, 2009) hal. 59<o:p></o:p></span></div>
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<span style="font-family: Trebuchet MS, sans-serif;"><a href="http://susiyanto.wordpress.com/Blog/KRISTEN%20MASUK%20INDONESIA%20ABAD%20VII_Blog.docx#_ftnref4" title=""><span style="color: windowtext;">[4]</span></a> Lihat Dr. Huub
J.W.M. Boelaars, OFM Cap., <i>Indonesianisasi …</i>hlm. 59<o:p></o:p></span></div>
<div class="MsoNormal" style="background: white; line-height: 13.5pt; margin-bottom: .0001pt; margin-bottom: 0in; text-align: justify; vertical-align: top;">
<span style="font-family: Trebuchet MS, sans-serif;"><a href="http://susiyanto.wordpress.com/Blog/KRISTEN%20MASUK%20INDONESIA%20ABAD%20VII_Blog.docx#_ftnref5" title=""><span style="color: windowtext;">[5]</span></a> Lihat tulisan Y.
Bakker, SJ, <i>Umat Katolik …</i> hlm. 19-49<o:p></o:p></span></div>
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<span style="font-family: Trebuchet MS, sans-serif;"><a href="http://susiyanto.wordpress.com/Blog/KRISTEN%20MASUK%20INDONESIA%20ABAD%20VII_Blog.docx#_ftnref6" title=""><span style="color: windowtext;">[6]</span></a> Tulisan Syaikh Abu
Shalih al-Armini tentang “<i>Fahsûr</i>” ini pada naskah manuskrip yang
tersimpan di Bibliotheque Nasional de Paris terletak pada folio 110b, dalam
terbitan yang diterjemah Evetts di halaman 129.<o:p></o:p></span></div>
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<span style="font-family: Trebuchet MS, sans-serif;"><a href="http://susiyanto.wordpress.com/Blog/KRISTEN%20MASUK%20INDONESIA%20ABAD%20VII_Blog.docx#_ftnref7" title=""><span style="color: windowtext;">[7]</span></a> Lihat terjemahan
B.T.A. Evetts, MA (ed.), <i>The Churches and Monasteries of Egypt
Attributed to Abu Shalih, the Armenian</i> (Clarendon Press, Oxford, 1895)
hlm. 300<o:p></o:p></span></div>
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<span style="font-family: Trebuchet MS, sans-serif;"><a href="http://susiyanto.wordpress.com/Blog/KRISTEN%20MASUK%20INDONESIA%20ABAD%20VII_Blog.docx#_ftnref8" title=""><span style="color: windowtext;">[8]</span></a> Lihat terjemahan Y.
Bakker, SJ, <i>Umat Katolik Perintis di Indonesia</i>, dalam <i>Sejarah
Gereja Katolik Indonesia</i>, Jilid I (Arnoldus Ende, Flores, 1974) hlm. 29<o:p></o:p></span></div>
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<span style="font-family: Trebuchet MS, sans-serif;"><a href="http://susiyanto.wordpress.com/Blog/KRISTEN%20MASUK%20INDONESIA%20ABAD%20VII_Blog.docx#_ftnref9" title=""><span style="color: windowtext;">[9]</span></a> Terjemahan dengan
kata “Fansur” ini mungkin didapatkan oleh Bakker dari alih aksara dari huruf
Arab ke huruf latin yang dilakukan oleh Prof. Dr. Sucipto Wirjosuparto dalam
makalahnya “<i>Agama Kristen telah Meluas di Indonesia Sejak Abad 7</i>”. Lihat
Y. Bakker, SJ, <i>Umat Katolik</i> … hlm. 38-39; Alih aksara ini
jelas keliru. A.J. Butler MA, F.S.A. yang memberikan komentar pada
penterjemahan karya Abu Shalih ke dalam Bahasa Inggris, telah memaklumkan bahwa
kata tersebut memang ditulis sebagai <i>Fahsûr, </i>bukan Fansur.
Lihat B.T.A. Evetts, MA (ed.), <i>The Churches …</i>hlm. 300<o:p></o:p></span></div>
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<span style="font-family: Trebuchet MS, sans-serif;"><a href="http://susiyanto.wordpress.com/Blog/KRISTEN%20MASUK%20INDONESIA%20ABAD%20VII_Blog.docx#_ftnref10" title=""><span style="color: windowtext;">[10]</span></a> Lihat B.T.A.
Evetts, MA (ed.), <i>The Churches … </i>hlm. 300<o:p></o:p></span></div>
<div class="MsoNormal" style="background: white; line-height: 13.5pt; margin-bottom: .0001pt; margin-bottom: 0in; text-align: justify; vertical-align: top;">
<span style="font-family: Trebuchet MS, sans-serif;"><a href="http://susiyanto.wordpress.com/Blog/KRISTEN%20MASUK%20INDONESIA%20ABAD%20VII_Blog.docx#_ftnref11" title=""><span style="color: windowtext;">[11]</span></a> H. Mohammad Said, <i>Aceh
Sepanjang Abad</i>, Jilid I, Cetakan II (PT Harian Waspada Medan, Medan, 1981)
hlm. 36-37; Produk camfer ini ditemui di Sumatra dan Kalimantan hingga era
kedatangan bangsa Barat lihat George Windsor Earl, <i>The Eastern Seas or
Voyages Adventures in the Indian Archipelago in 1832-33-34</i> (WM. Hallen
and Co, London, 1837) hlm. 248-249. Lihat pula makalah Sir Hugh Low, G.C.M.G., <i>British
North Borneo</i>, dalam buku <i>India Ceylon Straits Settlements British
North Borneo Hong-Kong</i> (Keegan Paul, Trench, Trübner & Co, London,
1899) hlm. 485<o:p></o:p></span></div>
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<span style="font-family: Trebuchet MS, sans-serif;"><a href="http://susiyanto.wordpress.com/Blog/KRISTEN%20MASUK%20INDONESIA%20ABAD%20VII_Blog.docx#_ftnref12" title=""><span style="color: windowtext;">[12]</span></a> Lihat makalah
Adolf Heuken,SJ, <i>Christianity in Pre-colonial Indonesia</i>, dalam Jan
Sihar Aritonang dan Karel Steenbrink (ed.), <i>A History of Christianity
in Indonesia</i> (Brill, Leiden – Boston, 2008) hlm. 5-6<o:p></o:p></span></div>
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<span style="font-family: Trebuchet MS, sans-serif;"><a href="http://susiyanto.wordpress.com/Blog/KRISTEN%20MASUK%20INDONESIA%20ABAD%20VII_Blog.docx#_ftnref13" title=""><span style="color: windowtext;">[13]</span></a> Lihat , MA (ed.), <i>The
Churches And Monasteries … </i>hlm. 296<o:p></o:p></span></div>
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<span style="font-family: Trebuchet MS, sans-serif;"><a href="http://susiyanto.wordpress.com/Blog/KRISTEN%20MASUK%20INDONESIA%20ABAD%20VII_Blog.docx#_ftnref14" title=""><span style="color: windowtext;">[14]</span></a> B.T.A. Evetts, MA
(ed.), <i>The Churches … </i>hlm. 296<o:p></o:p></span></div>
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<span style="font-family: Trebuchet MS, sans-serif;"><a href="http://susiyanto.wordpress.com/Blog/KRISTEN%20MASUK%20INDONESIA%20ABAD%20VII_Blog.docx#_ftnref15" title=""><span style="color: windowtext;">[15]</span></a> Lihat E.O. Winstedt
(ed.), <i>The Christian Topography of Cosmas Indicopleustes</i>(Cambridge
University Press, Cambridge, 1909) hlm. 345<o:p></o:p></span></div>
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<span style="font-family: Trebuchet MS, sans-serif;"><a href="http://susiyanto.wordpress.com/Blog/KRISTEN%20MASUK%20INDONESIA%20ABAD%20VII_Blog.docx#_ftnref16" title=""><span style="color: windowtext;">[16]</span></a> Lihat B.T.A. Evetts,
MA (ed.), <i>The Churches … </i>hlm. 299-300<o:p></o:p></span></div>
<div class="MsoNormal" style="background: white; line-height: 13.5pt; margin-bottom: .0001pt; margin-bottom: 0in; text-align: justify; vertical-align: top;">
<span style="font-family: Trebuchet MS, sans-serif;"><a href="http://susiyanto.wordpress.com/Blog/KRISTEN%20MASUK%20INDONESIA%20ABAD%20VII_Blog.docx#_ftnref17" title=""><span style="color: windowtext;">[17]</span></a> Lihat A.L. Basham, <i>The
Wonder that Was India: A Survey of the Culture of the Indian Sub-Continent
Before the Coming of the Muslims </i>(Grove Press, New York, 1953) hlm.
342-343<o:p></o:p></span></div>
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<span style="font-family: Trebuchet MS, sans-serif;"><a href="http://susiyanto.wordpress.com/Blog/KRISTEN%20MASUK%20INDONESIA%20ABAD%20VII_Blog.docx#_ftnref18" title=""><span style="color: windowtext;">[18]</span></a> Lihat A.L. Basham, <i>The
Wonder that … </i>hlm. 343<o:p></o:p></span></div>
<div class="MsoNormal" style="background: white; line-height: 13.5pt; margin-bottom: .0001pt; margin-bottom: 0in; text-align: justify; vertical-align: top;">
<span style="font-family: Trebuchet MS, sans-serif;"><a href="http://susiyanto.wordpress.com/Blog/KRISTEN%20MASUK%20INDONESIA%20ABAD%20VII_Blog.docx#_ftnref19" title=""><span style="color: windowtext;">[19]</span></a> Drs R. Soekmono, <i>Pengantar
Sejarah Kebudayaan Indonesia</i>, Jilid III, Cetakan III (Kanisius, Yogyakarta,
1973) hlm. 49-50<o:p></o:p></span></div>
<div class="MsoNormal" style="background: white; line-height: 13.5pt; margin-bottom: .0001pt; margin-bottom: 0in; text-align: justify; vertical-align: top;">
<span style="font-family: Trebuchet MS, sans-serif;"><a href="http://susiyanto.wordpress.com/Blog/KRISTEN%20MASUK%20INDONESIA%20ABAD%20VII_Blog.docx#_ftnref20" title=""><span style="color: windowtext;">[20]</span></a> Lihat terbitan
Lembaga Ilmu Pengetahuan Indonesia (LIPI) C.P.F. Luhulima, <i>Motif-motif
Ekspansi Nederland dalam Abad Ke-enambelas</i>, Terbitan Tak Berkala No.
II/14 (Lembaga Research Kebudajaan Nasional, Jakarta) hlm. 11-12; Juga
Avro Manhattan, <i>Catholic Imperialism and World Freedom</i> (Watts
& Co, London, 1952) hlm. 34-35; Cathal J. Nolan, <i>The Age of Wars of
Religion 1000-1650: An Encyclopedia of Global Warfare and Civilization</i>,
Vol. I, A-K (Greenwood Press, Westport, 2006) hlm. 534-535;<o:p></o:p></span></div>
<div class="MsoNormal" style="background: white; line-height: 13.5pt; margin-bottom: .0001pt; margin-bottom: 0in; text-align: justify; vertical-align: top;">
<span style="font-family: Trebuchet MS, sans-serif;"><a href="http://susiyanto.wordpress.com/Blog/KRISTEN%20MASUK%20INDONESIA%20ABAD%20VII_Blog.docx#_ftnref21" title=""><span style="color: windowtext;">[21]</span></a> C.P.F. Luhulima, <i>Motif
…</i> hlm. 12; Samuel Edward Dawson, <i>The Lines of Demarcation of
Pope Alexander VI and the Treaty of Tordesillas A.D. 1493 and 1494</i>(J.Hope
& Son, Ottawa, 1899) hlm. 497-498; Dr. Th. Müler Krüger, <i>Sedjarah
Geredja di Indonesia</i> (Badan Penerbit Kristen, Jakarta, 1959) hlm.
17-18<o:p></o:p></span></div>
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<span style="font-family: Trebuchet MS, sans-serif;"><a href="http://susiyanto.wordpress.com/Blog/KRISTEN%20MASUK%20INDONESIA%20ABAD%20VII_Blog.docx#_ftnref22" title=""><span style="color: windowtext;">[22]</span></a> C.P.F. Luhulima, <i>Motif
…</i> hlm. 12<o:p></o:p></span></div>
<div class="MsoNormal" style="background: white; line-height: 13.5pt; margin-bottom: .0001pt; margin-bottom: 0in; text-align: justify; vertical-align: top;">
<span style="font-family: Trebuchet MS, sans-serif;"><a href="http://susiyanto.wordpress.com/Blog/KRISTEN%20MASUK%20INDONESIA%20ABAD%20VII_Blog.docx#_ftnref23" title=""><span style="color: windowtext;">[23]</span></a> A.R. Disney,<i> A
History of Portugal and Portuguese Empire from Beginnings to 1807</i>, Vol. I:
Portugal (Cambridge University Press, Cambridge, 2009) hlm. 152<o:p></o:p></span></div>
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<span style="font-family: Trebuchet MS, sans-serif;"><a href="http://susiyanto.wordpress.com/Blog/KRISTEN%20MASUK%20INDONESIA%20ABAD%20VII_Blog.docx#_ftnref24" title=""><span style="color: windowtext;">[24]</span></a> Drs R. Soekmono, <i>Sejarah
Kebudayaan</i> … Jilid III, hlm. 50<o:p></o:p></span></div>
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<span style="font-family: Trebuchet MS, sans-serif;"><a href="http://susiyanto.wordpress.com/Blog/KRISTEN%20MASUK%20INDONESIA%20ABAD%20VII_Blog.docx#_ftnref25" title=""><span style="color: windowtext;">[25]</span></a> Dr. H. Berkhof dan
Dr. I. H. Enklaar, <i>Sejarah Gereja</i>, Cetakan IX (BPK Gunung Mulia,
Jakarta, 1991) hlm. 235<o:p></o:p></span></div>
<div class="MsoNormal" style="background: white; line-height: 13.5pt; margin-bottom: .0001pt; margin-bottom: 0in; text-align: justify; vertical-align: top;">
<span style="font-family: Trebuchet MS, sans-serif;"><a href="http://susiyanto.wordpress.com/Blog/KRISTEN%20MASUK%20INDONESIA%20ABAD%20VII_Blog.docx#_ftnref26" title=""><span style="color: windowtext;">[26]</span></a> Dr. H. Embuiru,
S.V.D, <i>Geredja Sepandjang Masa</i> (Nusa Indah, Flores) hlm. 206<o:p></o:p></span></div>
<div class="MsoNormal" style="background: white; line-height: 13.5pt; margin-bottom: .0001pt; margin-bottom: 0in; text-align: justify; vertical-align: top;">
<span style="font-family: Trebuchet MS, sans-serif;"><a href="http://susiyanto.wordpress.com/Blog/KRISTEN%20MASUK%20INDONESIA%20ABAD%20VII_Blog.docx#_ftnref27" title=""><span style="color: windowtext;">[27]</span></a> Dr. W.B. Sidjabat
(ed.), <i>Panggilan Kita di Indonesia Dewasa Ini</i> (Badan Penerbit
Kristen, Jakarta, 1964) hlm. 23. W.B. Sidjabat berusaha melakukan pembelaan
bahwa kristenisasi di Indonesia sama sekali tidak terkait dengan penjajahan
Belanda. Ia berargumen dengan perlakuan Jepang pada masa Hideyoshi terhadap
Belanda. Hideyoshi telah mengusir orang Portugis dan Spanyol sebab mereka
menyebarkan Katolik di Jepang (1595). Sementara Belanda diperkenankan
mendirikan loji di Jepang (1600), sebab negara kincir angin ini hanya memiliki
motif berdagang, bukan menyebarkan agama Kristen.<o:p></o:p></span></div>
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<span style="font-family: Trebuchet MS, sans-serif;">Tulisan
Sidjabat ini nampak sekali merupakan upaya apologetik untuk menghindar dari
stigma bahwa “Kristen merupakan agama penjajah” di Indonesia. “Bukti” yang
dikemukakan oleh W.B. Sidjabat ini sebenarnya tidak terlalu benar. Belanda pun
akhirnya diusir juga dari Jepang karena terbukti menyebarkan agama Kristen.
Tidak lama setelah berdiam di Jepang, Belanda melanggar perjanjian untuk tidak
menyebarkan agama Kristen di Jepang. Benteng Belanda di pantai selatan Pulau
Honsyu, Deshima, dihancurkan oleh Jepang akibat pelanggaran tersebut. Belanda
memang masih diperbolehkan berada di Jepang, namun dengan pengawasan yang
sangat ketat. Jumlah kapal Belanda yang keluar masuk diawasi. Hubungan dengan
Jepang akhirnya memburuk, kamp konsentrasi orang Belanda yang ada di Jepang
akhirnya dibubarkan pada tahun 1868. Lihat Dri Arbaningsih, <i>Kartini
Dari Sisi Lain: Melacak Pemikiran Kartini Tentang Emansipasi ”Bangsa”</i> (Penerbit
Buku Kompas, Jakarta, 2005) hlm. 70-71;<o:p></o:p></span></div>
<div class="MsoNormal" style="background: white; line-height: 13.5pt; margin-bottom: .0001pt; margin-bottom: 0in; text-align: justify; vertical-align: top;">
<span style="font-family: Trebuchet MS, sans-serif;">Tulisan Th.
Muller Kruger dalam “Sedjarah Geredja di Indonesia” malah menggambarkan
hubungan erat antara VOC dan misi penginjilan. Pemerintah Belanda juga
menginginkan agar rakyat pribumi menjadi pemeluk Kristen. Sebab orang Kristen
pribumi merupakan keuntungan bagi pihak kompeni dimana mereka sangat berbeda
dengan umat Islam yang sering melakukan perlawanan. Akan tetapi kadang-kadang
VOC juga bersikap pragmatis lebih mementingkan aspek ekonomis dibandingkan
tugas utamanya dalam penyebaran Injil. Lihat Th. Muller Kruger,<i>Sedjarah
Geredja di Indonesia</i> (Badan Penerbit Kristen, Jakarta, 1959) hlm.
28-29; Jadi Spanyol dan Portugal di satu sisi serta Belanda pada sisi
yang lain, hakikatnya sama saja. Kedatangan bangsa Barat ini untuk menjajah dan
sekaligus menyebarkan agama, meskipun mungkin dalam intensitas yang berbeda.<o:p></o:p></span></div>
<div class="MsoNormal" style="background: white; line-height: 13.5pt; margin-bottom: .0001pt; margin-bottom: 0in; text-align: justify; vertical-align: top;">
<span style="font-family: Trebuchet MS, sans-serif;"><a href="http://susiyanto.wordpress.com/Blog/KRISTEN%20MASUK%20INDONESIA%20ABAD%20VII_Blog.docx#_ftnref28" title=""><span style="color: windowtext;">[28]</span></a> Lihat Dr. Huub
J.W.M. Boelaars, OFM Cap., <i>Indonesianisasi </i>… hlm. 64<o:p></o:p></span></div>
<div class="MsoNormal" style="background: white; line-height: 13.5pt; margin-bottom: .0001pt; margin-bottom: 0in; text-align: justify; vertical-align: top;">
<span style="font-family: Trebuchet MS, sans-serif;"><a href="http://susiyanto.wordpress.com/Blog/KRISTEN%20MASUK%20INDONESIA%20ABAD%20VII_Blog.docx#_ftnref29" title=""><span style="color: windowtext;">[29]</span></a> A. Heuken SJ, <i>Ensiklopedi
Gereja</i>, Jilid V Ko – M, Edisi 4 (Yayasan Cipta Loka Caraka, Jakarta, 2005)
Hal. 10<o:p></o:p></span></div>
<div class="MsoNormal" style="background: white; line-height: 13.5pt; margin-bottom: .0001pt; margin-bottom: 0in; text-align: justify; vertical-align: top;">
<span style="font-family: Trebuchet MS, sans-serif;"><a href="http://susiyanto.wordpress.com/Blog/KRISTEN%20MASUK%20INDONESIA%20ABAD%20VII_Blog.docx#_ftnref30" title=""><span style="color: windowtext;">[30]</span></a> Konsep perpuluhan
yang diambil oleh gereja dari umat ini berasal dari pemaknaan terhadap
substansi kitab Kejadian 28:22 sebagai berikut : “<i>Dan batu yang kudirikan
sebagai tugu ini akan menjadi rumah Allah. Dari segala sesuatu yang Engkau
berikan kepadaku akan selalu kupersembahkan sepersepuluh kepada-Mu</i>.”<o:p></o:p></span></div>
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Anonymoushttp://www.blogger.com/profile/05761364923304260838noreply@blogger.com0tag:blogger.com,1999:blog-4509737844672338191.post-56483245548139686692014-11-24T11:29:00.001+07:002014-11-24T11:29:21.243+07:00God and Philosophy<div dir="ltr" style="text-align: left;" trbidi="on">
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<span style="font-family: "IEQ", "serif"; line-height: 115%;"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">Book
Review: God and Philosophy – By Etienne Gilson</span></span></span></div>
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<span style="font-family: "IEQ", "serif"; line-height: 115%;"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">by Jeremiah
Dahl</span></span></span></div>
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<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiX9Yft8SXkDUuluPQyy7xT6pweqAJna9dVbHVj6xe_ZPpQpCJ_jdpkhlp3PivIaPyux9-U4vgpNG9sjNNKxZJSlPxTiiLgQTXNEyObBt29t3ck44FE9rCc9eGTrS1i5fUQCL8FtxfN80Q/s1600/god.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiX9Yft8SXkDUuluPQyy7xT6pweqAJna9dVbHVj6xe_ZPpQpCJ_jdpkhlp3PivIaPyux9-U4vgpNG9sjNNKxZJSlPxTiiLgQTXNEyObBt29t3ck44FE9rCc9eGTrS1i5fUQCL8FtxfN80Q/s1600/god.jpg" height="320" width="207" /></a></div>
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<span style="font-family: "IEQ", "serif"; line-height: 115%;"><span style="font-size: small;"><strong><span style="font-family: "Trebuchet MS", sans-serif;">The Author</span></strong><span style="font-family: "Trebuchet MS", sans-serif;"><br /></span></span></span></div>
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<span style="font-family: "IEQ", "serif"; line-height: 115%;"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">Étienne Gilson (1884–1978) was a French philosopher and educator. He taught the history of medieval philosophy at the Sorbonne, took the chair of medieval philosophy at the College de France, and in 1929 helped found the Pontifical Institute of Mediaeval Studies in Toronto, Canada. Although primarily a historian of philosophy, Gilson was also one of the leaders of the Roman Catholic neo-Thomist movement. Honored by universities around the world, he wrote many books, including The Spirit of Mediaeval Philosophy and Wisdom and Love in Saint Thomas Aquinas. </span></span></span></div>
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<b><span style="font-family: "IEQ", "serif"; line-height: 115%;"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">Overview</span></span></span></b></div>
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<span style="font-family: "IEQ", "serif"; line-height: 115%;"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">God and Philosophy is author
Etienne Gilson’s history of philosophy as regards its relationship with the
idea of God and the demonstration of his existence. The text is divided into
four sections: God and Greek Philosophy, God and Christian Philosophy, God and
Modern Philosophy, and Contemporary Thought, roughly following the progression
of thought from the Milesians through Augustine and Aquinas to Descarte,
Spinoza, and finally Kant, Comte, Einstein and Huxley.</span></span></span></div>
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<span style="font-family: "IEQ", "serif"; line-height: 115%;"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">The history of philosophy presented
by Gilson is very well done, yet it is the analysis and critique found within
each of the sections which makes the text truly worthwhile. Here we see the
tension of the Greeks between philosophy and religion, the medieval wrestling
with metaphysics that they borrowed from the Greeks, the Enlightenment in turn
borrowing from the scholastics in reconciling their science, and finally the
scientists disregarding metaphysics and wondering why their science cannot
answer questions that it is no designed to ask.</span></span></span></div>
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<span style="font-family: "IEQ", "serif"; line-height: 115%;"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">All in all Gilson’s text is a
lucid, insightful and fairly accessible text regarding the way that the world
has approached the notion of God, the difficulties in reconciling him with the
philosophies of the day, and the shortcomings of the various systems in
confronting the question. I’ve chosen a rather large number of memorable quotes
as I feel they can better sum up the position and the merits of this text than
I can through summation.</span></span></span></div>
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<b><span style="font-family: "IEQ", "serif"; line-height: 115%;"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">Memorable Quotes:</span></span></span></b></div>
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<span style="font-family: "IEQ", "serif"; line-height: 115%;"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">-“The great curse of modern
philosophy is the almost universally prevailing rebellion against intellectual
self-discipline. Where loose thinking obtains, truth cannot possibly be
grasped, whence the conclusion naturally follows that there is no truth.”(pXV)</span></span></span></div>
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<span style="font-family: "IEQ", "serif"; line-height: 115%;"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">-“The Greek gods are the crude but
telling expression of this absolute conviction that since man is somebody, and
not merely something, the ultimate explanation for what happens to him should
rest with somebody, and not merely with something… Mythology is not the first
step on the path to true philosophy. In fact, it is no philosophy at all.
Mythology is a first step on the path to true religion: it is religious in its
own right.”(p22)</span></span></span></div>
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<span style="font-family: "IEQ", "serif"; line-height: 115%;"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">-“Human reason feels at home in a
world of things, whose essences and laws it can grasp and define in terms of
concepts; but shy and ill at ease in a world of existences, because to exist is
an act, not a thing.”(p67)</span></span></span></div>
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<span style="font-family: "IEQ", "serif"; line-height: 115%;"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">-“Modern philosophy has been
created by laymen, not by churchmen, and to the ends of the natural cities of
men, not to the end of the supernatural city of God.”(p74)</span></span></span></div>
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<span style="font-family: "IEQ", "serif"; line-height: 115%;"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">-“The essence of the true Christian
God is not to create but to be.”(p88)</span></span></span></div>
<span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">
</span></span><div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "IEQ", "serif"; line-height: 115%;"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">-“The true reason why this universe
appears to some scientists as mysterious is that, mistaking existential, that
is, metaphysical, questions for scientific ones, they ask science to answer
them. Naturally, they get no answers. Then they are puzzled, and they say that
the universe is mysterious.”(p123)</span></span></span></div>
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<span style="font-family: "IEQ", "serif"; line-height: 115%;"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">“Why should those eminently
rational beings, the scientists, deliberately prefer to the simple notions of
design, or purposiveness, in nature, the arbitrary notions of blind force,
chance, emergence, sudden variation, and similar ones? Simply because they much
prefer a complete absence of intelligibility to the presence of a nonscientific
intelligibility.”(p130)</span></span></span></div>
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<span style="font-family: "IEQ", "serif"; line-height: 115%;"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">-“Yet the fact that final causes
are scientifically sterile does not entail their disqualification as
metaphysical causes, and to reject metaphysical answers to a problem just
because they are not scientific is deliberately to maim the knowing power of
the human mind.”(p132)</span></span></span></div>
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<span style="font-family: "IEQ", "serif"; line-height: 115%;"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">-“We do not need to project out own
ideas into the economy of nature; they belong there in their own right. Our own
ideas are in the economy of nature because we ourselves are in it. Any and
every one of the things which a man does intelligently is done with a purpose
and to a certain end which is the final cause why he does it… Through man, who
is part and parcel of nature, purposiveness most certainly is part and parcel
of nature. In what sense is it arbitrary, knowing from within that where there
is organization there always is a purpose, to conclude that there is a purpose
wherever there is organization?”(p134)</span></span></span></div>
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<b><span style="font-family: "IEQ", "serif"; line-height: 115%;"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">Specific Criticisms</span></span></span></b></div>
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<span style="font-family: "IEQ", "serif"; line-height: 115%;"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">I don’t really have any criticisms
of this text. There are a few random bits that</span></span><span style="mso-spacerun: yes;"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">
</span></span></span><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">I either failed to understand or disagreed with, such as the assertion
that science has been successful in coming to a “perfectly consistent
philosophy of the mechanical universe of modern science” and this somehow shows
that the pure philosophical positions are somehow found more truly in science
than Christianity.</span></span></span></div>
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Anonymoushttp://www.blogger.com/profile/05761364923304260838noreply@blogger.com0tag:blogger.com,1999:blog-4509737844672338191.post-42979935003802867382014-11-04T19:02:00.000+07:002014-11-04T19:02:44.176+07:00From ‘Hard’ to ‘Soft’ Colonialism In Brunei<div dir="ltr" style="text-align: left;" trbidi="on">
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<span style="font-family: Trebuchet MS, sans-serif;"><b><span lang="EN-US"> </span></b>By Edi Kurniawan*</span></div>
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<span style="font-family: Trebuchet MS, sans-serif;"><span lang="EN-US">According to
the data given by </span><span lang="IN">Harun Abdul Majid</span><span lang="EN-US"> (2007:3) t</span><span lang="IN">he</span> size<span lang="IN"> of Brunei is</span><span lang="IN"> </span><span lang="IN">5,270 square
kilometres, of which three-quarters is still pristine</span><span lang="IN"> </span><span lang="IN">rain forest.
The population (2002 estimate) is 343,700. The</span><span lang="IN"> </span><span lang="IN">population
comprises Malays (between 64% and 67%) and</span><span lang="IN"> </span><span lang="IN">Chinese
(between 16% and 20%). In terms of religion,</span><span lang="IN"> </span><span lang="IN">Muslims make up
63% of the population, </span>while 14% are <span lang="IN">Buddhists,</span><span lang="EN-US"> 8% are </span><span lang="IN">Christians
and </span>15% are <span lang="IN">indigenous
and </span>people with <span lang="IN">other
beliefs</span><span lang="EN-US">.<o:p></o:p></span></span></div>
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<span lang="EN-US"><span style="font-family: Trebuchet MS, sans-serif;">This data
informs us of how small Brunei is; perhaps many of us are asking about why
Brunei Darussalam is so small a country and how could that has happened?<o:p></o:p></span></span></div>
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<span style="font-family: Trebuchet MS, sans-serif;"><span lang="EN-US">To answer
this question, let us look at the history of the country. I</span><span lang="IN">n the early 15th Century, with the decline of the Majapahit kingdom
and widespread conversion to Islam, Brunei became an independent Sultanate, in
which </span><span lang="EN-US">it was greatly influential in the spreading
of Islam.<o:p></o:p></span></span></div>
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<span style="font-family: Trebuchet MS, sans-serif;"><span lang="EN-US">F</span><span lang="IN">rom the 16th to the 19th century</span><span lang="EN-US">, the Sultanate of Brunei </span><span lang="IN">ruled
over</span><span lang="EN-US"> Borneo, Sulu, Moro, Cebu, Oton, Manila and
some islands adjacent to it. Brunei enjoyed particular prominence during the
era of Sultan Bolkiah. This era is regarded as the golden age of the Brunei
Empire,<span class="MsoFootnoteReference"> </span>with territories stretching far
and wide as mentioned above.</span></span></div>
<a name='more'></a><span style="font-family: Trebuchet MS, sans-serif;"><o:p></o:p></span><br />
<div class="MsoNormal" style="margin-bottom: 6pt; text-align: justify; text-indent: 36pt;">
<span lang="EN-US"><span style="font-family: Trebuchet MS, sans-serif;">Unfortunately,
the coming of Western Colonialism had left a significant impact on the future
of Muslim Brunei. First of all, it reduced Brunei into the small Brunei we see
today; its geographical limitations consequently cut down the spreading of Islam.<o:p></o:p></span></span></div>
<div class="MsoNormal" style="margin-bottom: 6pt; text-align: justify; text-indent: 36pt;">
<span style="font-family: Trebuchet MS, sans-serif;"><span lang="EN-US">In 1571,
Brunei was colonized by Spain through Manila. According to <i>The Philippine
Islands’ </i>writer (Vol. I: 1903-1909: 35), if the arrival of Spain had been
delayed, <i>“all the people would become Moros [Muslims], as are all the
islanders who have not come under the government of the Philippine…”. </i>That
is why Dr. Francisco De Sande, the governor of Spain in Manila, sent a letter
to Sultan Saiful Rijal, the 7<sup>th</sup> Sultan of Brunei, to stop the
Islamic teachings (<i>daʿwah</i>) in the Philippine Islands (</span><span lang="IN">Awang Mohd Zain</span><span lang="EN-US">:</span><span lang="EN-US"> </span><span lang="EN-US">1992: xxxix), because it could be a threat
to the Portuguese power and slow down the Christianization process.<o:p></o:p></span></span></div>
<div class="MsoNormal" style="margin-bottom: 6pt; text-align: justify; text-indent: 36pt;">
<span lang="EN-US"><span style="font-family: Trebuchet MS, sans-serif;">The
Portuguese, however, tried to attack Brunei in April 16<sup>th</sup> 1578 but
they eventually failed and went back to Manila, where at that time, Manila had
been conquered by the Portuguese. Due to the frustrating failure to conquer
Brunei, three days before going back to Manila, in June 23th 1578, Dr.
Fransisco de Sande burned the <i>Masjid
Jami’</i> of Brunei,<span class="MsoFootnoteReference"> </span> marking the end of the attack coming from the
Portuguese to Brunei; however, some of the territories of Brunei, fell to the
Portuguese such as some Islands in the Philippine, while Borneo fell to the
British.<o:p></o:p></span></span></div>
<div class="MsoNormal" style="margin-bottom: 6pt; text-align: justify; text-indent: 36pt;">
<span style="font-family: Trebuchet MS, sans-serif;"><span lang="EN-US">By 1888,
Brunei was under British rule. </span><span lang="IN">Brunei retained
internal independence but the British</span><span lang="IN"> </span><span lang="IN">became responsible for foreign relations</span><span lang="EN-US">. Four years before it (</span><span lang="IN">1884</span>)<span lang="EN-US">,</span><span lang="IN"> the British</span><span lang="IN"> </span><span lang="IN">Colonial Office recommended that what was left of the</span><span lang="IN"> </span><span lang="IN">Sultanate be
divided between Sarawak and the North Borneo</span><span lang="IN"> </span><span lang="IN">Company.<o:p></o:p></span></span></div>
<div class="MsoNormal" style="margin-bottom: 6pt; text-align: justify; text-indent: 36pt;">
<span lang="EN-US"><span style="font-family: Trebuchet MS, sans-serif;">In 1971, the
British gave the authority to Brunei to control the state and in 1984 Brunei
became independent. Unfortunately, what was left of Brunei is a small portion
of its former size.<o:p></o:p></span></span></div>
<div class="MsoNormal" style="margin-bottom: 6pt; text-align: justify; text-indent: 36pt;">
<span style="font-family: Trebuchet MS, sans-serif;"><span lang="EN-US">The second
impact of Western Colonialism on Muslim Brunei was in the field of education<i>.</i>
Let us see what Edward Saʿid (2003:
41-2) mentions in his book <i>Orientalism</i>: <i>“</i></span><i><span lang="IN">The period of immense advance in the institutions and content of
Orientalism coincides exactly with the period of unparalleled European
expansion; from 1815 to 1914 European direct colonial dominion expanded from
about 35 percent of the earth</span></i><i><span lang="EN-US">’</span></i><i><span lang="IN">s surface to about 85 percent of it</span></i><i><span lang="EN-US">.”<o:p></o:p></span></i></span></div>
<div class="MsoNormal" style="margin-bottom: 6pt; text-align: justify; text-indent: 36pt;">
<span style="font-family: Trebuchet MS, sans-serif;"><span lang="EN-US">Western
Colonialism will always be associated with Orientalism. They, support each
other; their mission is not only for “gold” but also to cut down the spreading
of Islam as mentioned further by Edward Saʿid: <i>“</i></span><i><span lang="IN">Snouck
Hurgronje went directly from his studies of Islam to being an adviser to the
Dutch government on handling its Muslim Indonesian colonies; Macdonald and
Massignon were widely sought after as experts on Islamic matters by colonial
administrators from North Africa to Pakistan</span></i><i><span lang="EN-US">…”.</span></i><span lang="EN-US"> (p. 210)<o:p></o:p></span></span></div>
<div class="MsoNormal" style="margin-bottom: 6pt; text-align: justify; text-indent: 36pt;">
<span style="font-family: Trebuchet MS, sans-serif;"><span lang="EN-US">We can see
in Indonesia for instance, Snouck recommended the </span><span lang="IN">Dutch
Government</span><span lang="EN-US"> to liberate Muslims from their religion
(Islam) that it could only be done through large-scale educational
organization: <i>“parenting and education is the way to achieve that goal,”</i>
Snouck said. (</span><span lang="IN">Karel Steenbrink</span><span lang="EN-US">:</span><span lang="IN">1955</span><span lang="EN-US">:</span><span lang="IN">122</span><span lang="EN-US">) So, the
effective method that they used to cut down the spreading of Islam is through
education.<o:p></o:p></span></span></div>
<div class="MsoNormal" style="margin-bottom: 6pt; text-align: justify; text-indent: 36pt;">
<span style="font-family: Trebuchet MS, sans-serif;"><span lang="EN-US">In Brunei,
however, the same case also happened. </span><span lang="IN">Kampong Ayer</span><span lang="EN-US"> as the centre of Islamic education and <i>daʿwah</i>
was very –much appreciated by the Brunei people, although it was not formal
education. After the modern era, or more specifically from 1914 to 1931, they
had two educational models: <i>Sekolah Melayu </i>and <i>Sekolah Cina</i>. But,
after 1931, two more educational models were added: <i>Sekolah </i></span><i><span lang="IN">Inggeris</span></i><span lang="IN">, </span><span lang="EN-US">and <i>Sekolah Agama Islam.</i></span><span lang="EN-US"> </span><span lang="EN-US">(</span><span lang="IN">Tassim Bin Haji
Abu Bakar</span><span lang="EN-US">: 120).<i><o:p></o:p></i></span></span></div>
<div class="MsoNormal" style="margin-bottom: 6pt; text-align: justify; text-indent: 36pt;">
<span lang="EN-US"><span style="font-family: Trebuchet MS, sans-serif;">To elaborate
in more detail on the effective method of Colonialism through education,
Professor Syed Muhammad Naquib al-Attas (2001: 47) explains that the coming of
Western powers to colonize the Muslim country has had a big impact by cutting
down the Islamic sciences through education, and gradually importing the
western worldview to the Muslim world. Through this, when the Muslims became
independent, they would have guaranteed that the Muslims have forgotten their
own worldview.<o:p></o:p></span></span></div>
<div class="MsoNormal" style="margin-bottom: 6pt; text-align: justify; text-indent: 36pt;">
<span lang="EN-US"><span style="font-family: Trebuchet MS, sans-serif;">We can see
the influence of British like it was mentioned by Syed Muhammad Naquib al-Attas
that the big problem of colonialism through education is that even when they
got the independency in 1984, through education, the British still has
influence there. <o:p></o:p></span></span></div>
<div class="MsoNormal" style="margin-bottom: 6pt; text-align: justify; text-indent: 36pt;">
<span lang="EN-US"><span style="font-family: Trebuchet MS, sans-serif;">The third
impact of Western Colonialism on Muslim Brunei was in the area of the
implementation of the <i>sharīʿah </i>as the Sultanate’s constitution and
administration which began during the reign of Sultan Sharif Ali (1425 – 1432),
the 3th Sultan of Brunei. (<i>Islam di Brunei</i>, p. xxx) <o:p></o:p></span></span></div>
<div class="MsoNormal" style="margin-bottom: 6pt; text-align: justify; text-indent: 36pt;">
<span style="font-family: Trebuchet MS, sans-serif;"><span lang="EN-US">Before the
coming of the British, the laws implemented at that time were the custom <i>(adat
istiadat </i>and<i> Resam)</i>, <i>sharaʿ</i>, and Canon Law. Unfortunately,
after the coming of the British, the acceptance of the Resident System has
brought changes both administratively and legislatively. As a result, Islamic
law was reconstituted according to British’s thoughts, beliefs and views (</span><span lang="IN">Saadiah DDW Hj Tamit</span><span lang="EN-US">: 2006). It is now akin to its neighbor countries such as Indonesia and
Malaysia where Islamic Law is limited in the matter of family law (<i>aḥwāl
al-sakhsiyyah</i>).<o:p></o:p></span></span></div>
<div class="MsoNormal" style="margin-bottom: 6pt; text-align: justify; text-indent: 36pt;">
<span lang="EN-US"><span style="font-family: Trebuchet MS, sans-serif;">Recently, in
April 22th 2014, the Sultanate of Brunei began implementing the <i>sharīʿah</i>
law holistically, in which it is not only limited to Family Law like before,
but also including <i>hadūd</i>. As a result, which was to be expected, Western
countries strongly condemned it. “Under international law, stoning people to
death constitutes torture or other cruel, inhuman or degrading treatment or
punishment and is thus clearly prohibited”, Rupert Colville, spokesperson for
the U.N. High Commissioner for Human Rights said.<o:p></o:p></span></span></div>
<div class="MsoNormal" style="margin-bottom: 6pt; text-align: justify; text-indent: 36pt;">
<span lang="EN-US"><span style="font-family: Trebuchet MS, sans-serif;">However, it
should be noted that the aim of this article is not to discuss the
implementation of <i>hudūd, </i>but to see the condemnation from some Western
countries, where it shows that we (Brunei and Malay World especially and the
Muslims World in general) are facing a new “soft colonialism” in the name of
Human Rights or other terms such as Liberalism, Secularism, and Pluralism after
facing “hard colonialism”.<o:p></o:p></span></span></div>
<div class="MsoNormal" style="margin-bottom: 6pt; text-align: justify; text-indent: 36pt;">
<br /></div>
<br />
<div class="MsoNormal" style="text-align: justify;">
<b><span lang="EN-US" style="line-height: 115%;"><span style="font-family: Trebuchet MS, sans-serif;">* Edi Kurniawan is a Master Student at the
Centre for Advanced Studies on Islam, Science and Civilization (CASIS) - Universiti
Teknologi Malaysia Kuala Lumpur.</span><span style="font-family: 'Times New Roman', serif; font-size: small;"><o:p></o:p></span></span></b></div>
</div>
Anonymoushttp://www.blogger.com/profile/05761364923304260838noreply@blogger.com0tag:blogger.com,1999:blog-4509737844672338191.post-70801423557729953022014-11-01T20:36:00.000+07:002014-11-01T20:36:15.491+07:00Three Dimensions of the Ruh<div dir="ltr" style="text-align: left;" trbidi="on">
<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiZHYANBsBoh-7SDVlc8jysFKjG1_paNgjyGx9e7ZagABpCKrzvZBHbnk6up3aPBOZDjISl1bTrri3H3FusGp0-esb_rp4z5xEV1Q9IX2HHPIrYZtcVDFNAEPsKDW67eJdNVCvURS18JvU/s1600/ruh.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><span style="font-family: Trebuchet MS, sans-serif;"><img border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiZHYANBsBoh-7SDVlc8jysFKjG1_paNgjyGx9e7ZagABpCKrzvZBHbnk6up3aPBOZDjISl1bTrri3H3FusGp0-esb_rp4z5xEV1Q9IX2HHPIrYZtcVDFNAEPsKDW67eJdNVCvURS18JvU/s1600/ruh.jpg" /></span></a></div>
<div align="center" class="MsoNormal" style="line-height: 15.0pt; margin-bottom: 5.0pt; mso-margin-top-alt: auto; text-align: center;">
<span style="font-family: Trebuchet MS, sans-serif;"><br /></span></div>
<div class="MsoNormal" style="line-height: 15.0pt; margin-bottom: 5.0pt; mso-margin-top-alt: auto; text-align: justify;">
<span style="font-family: Trebuchet MS, sans-serif;">Ibn 'Arabî's "hagiographical" work, the <i>Ruh
al-Quds fî munâsahat al-nafs</i>, opens with the rather emphatic declaration
"it is rare, these days, for companionship (<i>suhba</i>) to be based on
anything save flattery (<i>mudâhana</i>)". <a href="https://www.blogger.com/null" name="_ednref1"></a><a href="http://www.ibnarabisociety.org/articles/dimensionsofruh.html#_edn1" title=""><span style="color: windowtext;">[1]</span></a> What follows in his
introduction is a vicious attack on contemporary Sufism, mentioning the
adoption of Sufi dress, the <i>khânaqâh </i>system, and a
twice-iterated "ban" on the Sufi practice of <i>samâ'</i>.
However, self-criticism by "Sufi" authors is in no sense a new genre
initiated by Ibn 'Arabî. Indeed, the Shaykh tells us here that al-Qushayrî
"most severely rebukes them at the beginning of his <i>Risâla</i>".
(p. 42) It remains to be seen then, what positive contribution Ibn 'Arabî
offers in his criticisms and in particular: if companionship is now
"flattery-based", how is it that in this corrupt age, Ibn 'Arabî
himself manages to form over fifty meaningful companionships of which,
moreover, he has recorded some but "kept quiet" concerning most? (p.
139)<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 15.0pt; margin-bottom: 5.0pt; mso-margin-top-alt: auto; text-align: justify;">
<span style="font-family: Trebuchet MS, sans-serif;">The work is naturally divided into three sections
of roughly equal length by those biographical accounts. More fundamentally,
however, as we shall see, there is a thematic division corresponding to the
classic Sufi itinerary of <i>mi'râj</i> (ascent), pp. 31-88; the <i>ruju'</i> (return),
pp. 139-176; and the divine sphere (<i>mushâhada</i>) where these multiple <i>mi</i>'<i>râj</i>s
and <i>ruju'</i>s actually take place, pp. 88-139.</span></div>
<a name='more'></a><span style="font-family: Trebuchet MS, sans-serif;"><o:p></o:p></span><br />
<div class="MsoNormal" style="line-height: 15.0pt; margin-bottom: 5.0pt; margin-left: 0cm; margin-right: 0cm; margin-top: 8.4pt; mso-outline-level: 3; text-align: justify;">
<span style="font-family: Trebuchet MS, sans-serif;">Part 1: <i>Mi'râj</i><o:p></o:p></span></div>
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<span style="font-family: Trebuchet MS, sans-serif;"><b>Al-Mahdawî</b><o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 15.0pt; margin-bottom: 5.0pt; mso-margin-top-alt: auto; text-align: justify;">
<span style="font-family: Trebuchet MS, sans-serif;">Directly paralleling the Qur'ân's apparent address
of the Prophet, Ibn 'Arabî throughout this epistle addresses his Tunisian
friend <i>'</i>Abd al-'Aziz al-Mahdawî.<a href="https://www.blogger.com/null" name="_ednref2"></a><a href="http://www.ibnarabisociety.org/articles/dimensionsofruh.html#_edn2" title=""><span style="color: windowtext;">[2]</span></a> Like the prophet,
al-Mahdawî is rarely identified as the unambiguous target of this address,
preferring instead second person forms especially "my intimate
friend" (<i>yâ walî</i>) and various forms of the pronoun "you".
Very occasionally, as with such memorable Qur'ânic passages as 29: 56 or 2:
152, this façade is completely abandoned with the disconcertingly personal
"so it is necessary for you, the reader of this epistle, to..." (p.
149) which inevitably forces the reader to re-evaluate the addressee of this letter
as well as his rhetoric more generally.<a href="https://www.blogger.com/null" name="_ednref3"></a><a href="http://www.ibnarabisociety.org/articles/dimensionsofruh.html#_edn3" title=""><span style="color: windowtext;">[3]</span></a> Following on from
this point, the enumeration of al-Mahdawî's qualities very early on (p. 33)
serve as a kind of foundational ideal which it is the author's overall aim to
both explain and instil in his reader, much like the various Prophetic virtues
or Divine attributes scattered throughout the Qur'ân. It is then only after
reading the work that we may fully appreciate the import of this etymologically
"rightly guided one's" (<i>Mahdawî</i>) virtues:<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 15.0pt; margin-bottom: 5.0pt; mso-margin-top-alt: auto; text-align: justify;">
<span style="font-family: Trebuchet MS, sans-serif;">You have gained, my brother - may God make me and
you of those who have gained in <i>this</i> age of yours - in a
manner such that I don't expect to see them (these spiritual gains, <i>fawz</i>)
from any other than you. Of them (the <i>fawz</i>s) is your
acknowledgement of the rank of knowledge and those possessing it (<i>al-'ilm wa
ahli-hi</i>), the lack of aspiration, on your behalf, to miracles and states.
Of them, is your submission to God, your humility and compliance to Him in
respect of who you find, regardless of whether he is one whom people notice or
nobody cares about. Also, you do not consider your worldly position that is,
peoples' praising of you, kissing your hand or the coming of Sultans to your
door. This is the height of just treatment, may God keep you firm. Of them is
your saying, when you don't know something, "I don't know" and when
you do know, "<i>I would like to hear it from other than me</i>".<a href="https://www.blogger.com/null" name="_ednref4"></a><a href="http://www.ibnarabisociety.org/articles/dimensionsofruh.html#_edn4" title=""><span style="color: windowtext;">[4]</span></a> By God, you have
gained, my friend, qualities which cause heads to soar from necks, a station (<i>maqâm</i>)
which is unaffected by the states (<i>al-ahwâl</i>), whose brilliance is not
exceeded by supererogatory works.<a href="https://www.blogger.com/null" name="_ednref5"></a><a href="http://www.ibnarabisociety.org/articles/dimensionsofruh.html#_edn5" title=""><span style="color: windowtext;">[5]</span></a>Then your search, which I
haven't seen from other than you, concerning knowledge of humankind and of
time, and your belief that it is of divine necessity...<a href="https://www.blogger.com/null" name="_ednref6"></a><a href="http://www.ibnarabisociety.org/articles/dimensionsofruh.html#_edn6" title=""><span style="color: windowtext;">[6]</span></a> (pp. 33-4)<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 15.0pt; margin-bottom: 5.0pt; mso-margin-top-alt: auto; text-align: justify;">
<span style="font-family: Trebuchet MS, sans-serif;"><b>"The Cleanliness of their Rags" (<i>muraqa'a</i>)</b><o:p></o:p></span></div>
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<span style="font-family: Trebuchet MS, sans-serif;">Immediately following al-Mahdawî's qualities,
separated by no more than "as for the people of your age", we have
the first of Ibn 'Arabî's criticisms of Sufism, or as he more commonly calls it
"the Way" (<i>al-tarîq</i>). These criticisms may be divided into
two; those concerning various Sufi symbols/practices (<i>khânaqâh</i>, <i>muraqa'a</i>, <i>'akâkiz</i>, <i>samâ'</i> etc.)
dealt with in this the first one-third of the <i>Rûh</i>. The second
strand is alluded to here with the rather hyperbolic "if you accidentally
step on one of their prayer mats he will punch you, a punch that may well
comprise your death" (p. 35), but is left unexplained, for reasons to be
discussed, until the concluding part of this work.<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 15.0pt; margin-bottom: 5.0pt; mso-margin-top-alt: auto; text-align: justify;">
<span style="font-family: Trebuchet MS, sans-serif;">His remarks on Sufism in the introduction may in
turn be divided into two. The first part, dealt with on pp. 34-40, in many ways
follows in the footsteps of Qushayrî's remarks in the very short introduction
to his <i>Risâla</i> alluded to by Ibn 'Arabî several times (pp. 34,
41-2 etc.). Here he bewails the degenerate states of contemporary Eastern
Sufism as he found it during his first trip to the Islamic East with a marked
emphasis on the corruptness of the <i>present </i>age (<i>ahl zamânak</i>, <i>al-zamân</i>, <i>al-yawm</i> etc.),
quoting poems by Qushayrî and Junayd to that effect. Of particular vehemence
are his remarks concerning the various Sufi symbols (p. 34), and later on:<o:p></o:p></span></div>
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<span style="font-family: Trebuchet MS, sans-serif;">Those who stitch it (the <i>muraqa</i>'<i>a</i>)
according to a set pattern, in a pre-organized way which is intended to result
in large donations. Then they patch it up, calling it a "<i>muraqa</i>'<i>a</i>".
(p. 36)<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 15.0pt; margin-bottom: 5.0pt; mso-margin-top-alt: auto; text-align: justify;">
<span style="font-family: Trebuchet MS, sans-serif;">The institutionalization of Sufism (symbolized here
in the key image of a tall, wide <i>khânaqâh</i>) can result in an
excessive attachment or even idolatry of that form masking an interior
deterioration or corruption: we have here the familiar Akbarian distinction
between "self-identifying" belief and "self-surrendering"
true faith.<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 15.0pt; margin-bottom: 5.0pt; mso-margin-top-alt: auto; text-align: justify;">
<span style="font-family: Trebuchet MS, sans-serif;">Like Qushayrî, the crux of Ibn 'Arabî's censures
revolves around abandonment of the foundations (<i>al-usûl</i>). Thus on p. 34
"They are prevented from arriving at the Reality (<i>al-haqîqa</i>) by
forsaking the bases (<i>al-usûl</i>) which is the Way (<i>al-tarîqa</i>)";
and "They have no knowledge of the prohibited (<i>al-harâm</i>) to make
them return"; and again on p. 39 "They don't know the conditions of
the sunna or the obligatory works, they aren't even fit to serve as a servant
in the toilets." Now these remarks take on a key qualification when we compare
them to the descriptions of the true <i>ahl al-tarîqa</i>, those for whom
the Qur'ân has intermingled with their flesh and blood (p. 38), which Ibn
'Arabî intersperses throughout this section. These are descriptions of a
pre-eminently ascetic group, "those who fast when people eat, keep
night-vigils while others sleep, the Qur'ân is placed on their hearts, a part
of their breasts (p. 38),... sitting in dog-pens, struggling (<i>mujâhadatan</i>)"
(p. 39). Those who have maintained the "foundations" are those who subject
themselves to a kind of constant self-questioning of their inner aims and
motives, the reasons behind these forms, and why one is attached to them. The
true wayfarers are those who maintain the "Sufi" or "Holy"
spirit (<i>Rûh al-Quds</i>), who maintain this indispensable self-interrogation
(<i>muhâsaba, ijtihâd</i>),<a href="https://www.blogger.com/null" name="_ednref7"></a><a href="http://www.ibnarabisociety.org/articles/dimensionsofruh.html#_edn7" title=""><span style="color: windowtext;">[7]</span></a> whence the title, <i>fî
muhâsabat/ munâshat</i><a href="https://www.blogger.com/null" name="_ednref8"></a><a href="http://www.ibnarabisociety.org/articles/dimensionsofruh.html#_edn8" title=""><span style="color: windowtext;">[8]</span></a> <i>al-nafs</i>.<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 15.0pt; margin-bottom: 5.0pt; mso-margin-top-alt: auto; text-align: justify;">
<span style="font-family: Trebuchet MS, sans-serif;">Ibn 'Arabî completed the <i>Rûh</i> in
Rabî' al-awwal, 600 (<i>Rûh</i>, p. 176). During one of the several readings (<i>samâ</i>')
in subsequent years, he added corrections to the script in his own hand.<a href="https://www.blogger.com/null" name="_ednref9"></a><a href="http://www.ibnarabisociety.org/articles/dimensionsofruh.html#_edn9" title=""><span style="color: windowtext;">[9]</span></a> Among these points
which he felt the need to clarify is a rather long section placed in the key
position halfway through the middle section of the <i>Rûh</i> (covering
pp. 114-18 of Cairo edn).<a href="https://www.blogger.com/null" name="_ednref10"></a><a href="http://www.ibnarabisociety.org/articles/dimensionsofruh.html#_edn10" title=""><span style="color: windowtext;">[10]</span></a> Here the Shaykh
tells us, in a very personal tone, that his criticisms of the <i>fuquhâ'</i> or
of Sufis are not inspired by a dislike of <i>fiqh</i> or <i>al-tasawwuf </i>per
se, but rather, "when I blame the <i>fuqahâ'</i> in this book, I
only intend those types who have followed their desires and the wishes of the
soul, <i>commanding to evil</i>(Qur'ân 12: 54), and similarly for my
censure of <i>al-sûfîyya</i>" (p. 115). "I don't intend the
sincere (<i>al-sâdiqîn</i>), but those who adorned themselves by their dress in
front of people, for their hearts (<i>al-bâtin</i>) are not with God."<o:p></o:p></span></div>
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<span style="font-family: Trebuchet MS, sans-serif;">In light of this passage, it would be misleading to
restrict the Shaykh's comments here to twelfth- to thirteenth-century Eastern
Sufism. His comments on the <i>muraqa</i>'<i>a</i>, for example, equally
apply to anyone self-consciously identifying themselves with a given outwardly
religious act. Similarly <i>ijtihâd</i>, self-interrogation, is
indispensable for everyone travelling on the Way - <i>al-tarîq</i>, in the
widest sense of that term, as explained by the Prophet, "The ways to God
are as many as the souls of all creatures".<o:p></o:p></span></div>
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<span style="font-family: Trebuchet MS, sans-serif;"><b>"The Children of Adam curse the Age (<i>dahr</i>),
but I am the Age"</b><o:p></o:p></span></div>
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<span style="font-family: Trebuchet MS, sans-serif;">The fact of the above postscript added to the <i>Rûh
al-Quds</i> points to the presence of textual information of the same
order, though perhaps in a slightly more subtle form. Ibn 'Arabî's first
critique of the Sufi practice of <i>samâ</i>'<i> </i>is a good example
of this. According to the Shaykh, those who practise <i>samâ</i>',<o:p></o:p></span></div>
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<span style="font-family: Trebuchet MS, sans-serif;">... have taken their <i>religion as an
amusement</i> (Qur'ân 7: 51 etc.), that you only hear them saying "I
saw God" and "He said to me" and "He did this and
that",<a href="https://www.blogger.com/null" name="_ednref11"></a><a href="http://www.ibnarabisociety.org/articles/dimensionsofruh.html#_edn11" title=""><span style="color: windowtext;">[11]</span></a> but then if you
ask him for a reality, or an inner meaning from his ecstasy (<i>shath</i>)
which has benefitted him, you will find nothing but egotistic pleasure and
Satanic desire. (p. 40)<o:p></o:p></span></div>
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<span style="font-family: Trebuchet MS, sans-serif;">This leads him to declare that it is necessary for
every one "'who has realized' (<i>muhaqqiq</i>) not to agree with <i>samâ</i>'
and to completely disassociate from its practice."<o:p></o:p></span></div>
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<span style="font-family: Trebuchet MS, sans-serif;">The Shaykh proceeds to recount that when he voiced
these remarks in Mecca, a certain "self-defined Sufi" (<i>al-muntasibîn
li-l-sûfîyya</i>) took exception to him. However, his protest only served to
"confirm to me that this is the truth, precisely because of his taking
objection (<i>li-kawni-hi thaqil </i>'<i>alayhi</i>). But he was blind to
the principles (<i>'ûsûl</i>) I used in doing this" (p. 41). As for these
principles that are meant, presumably, to corroborate his remarks on <i>samâ</i>',
what he actually supplies is a chain of eminent spiritual figures each of whom
bewail the spiritual degradation of their time. Thus we start with Abû Bakr,
followed by his daughter 'A'isha, al-Qushayrî (d.465); then returning<i>back</i> in
time, al-Hallâj (= Abû Mugîth, d.308), followed again by Abû Bakr, and finally
the Prophet himself telling a complaining Khabbâb<i>before</i> the hijra,
"By God, those who came before you used to endure... " (p. 42)<o:p></o:p></span></div>
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<span style="font-family: Trebuchet MS, sans-serif;">As beautifully captured in the famous <i>hadîth
qudsî</i> heading this section, access to God does not depend on the
particular age to which we are born. The alleged superiority of bygone eras,
and the corresponding corruption of the present age, pertains rather to the
individual perception of these phenomena. Directly preceding the
(auto)biographical section, the Shaykh al-Akbar says, "We have met
Masters, brothers and women for whom if you record their states, taking it to
heart as I have taken it to heart, you would see that the <i>hâl</i> is
the<i>hâl</i> and the '<i>ayn</i> is the '<i>ayn</i>"<a href="https://www.blogger.com/null" name="_ednref12"></a><a href="http://www.ibnarabisociety.org/articles/dimensionsofruh.html#_edn12" title=""><span style="color: windowtext;">[12]</span></a> (p. 87). The
numerous references to the age's corruption refer to the state of <i>ghafla </i>(heedlessness)
which encompasses one's entire being, from the religious (<i>samâ</i>'<i> </i>etc.)
to the less overtly so, which makes one ignorant of the Divine Presence in that
and every other moment (<i>dahr</i>).<o:p></o:p></span></div>
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<span style="font-family: Trebuchet MS, sans-serif;">Returning to the issue of <i>samâ</i>', the
Shaykh says:<o:p></o:p></span></div>
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<span style="font-family: Trebuchet MS, sans-serif;">By God, everyone who objects to this speech [lit.
"those for whom it is heavy"], is of that attribute we described. It
is for that reason he became uneasy, for if he was innocent he would have been
unaffected, as he was unaffected by our censure of stealing... this wasn't, in
fact, the first opposition he raised. Rather he was always like this every time
someone discussed the faults of the soul, explaining its shortcomings,
censuring its affairs, explicitly or less so, in every age, because this
doesn't correspond with the souls' [<i>nufûs </i>= plural] desires. (p.
43)<o:p></o:p></span></div>
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<span style="font-family: Trebuchet MS, sans-serif;">That "attribute" turns out to refer to
the term with which we began, <i>al-mudâhana </i>(flattery):
"Are you content for your soul to be a hypocrite, a flatterer?"<a href="https://www.blogger.com/null" name="_ednref13"></a><a href="http://www.ibnarabisociety.org/articles/dimensionsofruh.html#_edn13" title=""><span style="color: windowtext;">[13]</span></a> <i>Samâ</i>' is
thus equated with attempts to merely impress rather than to genuinely transform
("The Truth hasn't left for 'Umar a single friend"(p. 31), "or
an inner meaning which has benefitted him" (p. 40). Considering, moreover,
Ibn 'Arabî's recent exposition of the intention underlying his critique of the
age (<i>zamân</i>), it should be clear that his comments transcend the limited
question of the permissibility of <i>samâ</i>'. Instead, it points to the
vital necessity of this omnipresent state of self-interrogation of one's
motives, aims and true intentions in every area of one's life, not least - as
Ibn 'Arabî is about to vividly describe - during the prescribed forms of prayer.<o:p></o:p></span></div>
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<span style="font-family: Trebuchet MS, sans-serif;"><b>"What takes place between me and myself"</b><o:p></o:p></span></div>
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<span style="font-family: Trebuchet MS, sans-serif;">As if to give some idea of what he intends by this
process of <i>ijtihâd</i>, the Shaykh begins a very long dialogue with his
own soul (starting on p. 43 and formally ending only at the end of the
introduction on p. 87, though there are numerous digressions). This
extraordinarily sincere conversation is initiated when the Shaykh finds that he
has no way of "testing" whether his strivings are truly of Divine
origins (<i>al-mawâhib</i>), or merely his own deceiving <i>nafs</i> (<i>al-hâl
allatî 'anâ </i>'<i>alayha</i>), a concern which causes him to go through
"what no-one but God knows of" (p. 44). To briefly summarise pp.
43-6, Ibn 'Arabî finds that the only way of testing (<i>al-tamhîs</i>) his soul
is "by God's Book and His Prophet's example" (p. 45). However, if she
(the soul, <i>nafs</i>, is feminine in Arabic) falls short of this, he
will guide her using the <i>ahl al-suffa</i> <a href="https://www.blogger.com/null" name="_ednref14"></a><a href="http://www.ibnarabisociety.org/articles/dimensionsofruh.html#_edn14" title=""><span style="color: windowtext;">[14]</span></a> as a model.<o:p></o:p></span></div>
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<span style="font-family: Trebuchet MS, sans-serif;">To this proposition the soul agrees, with the
condition that "you cannot oppose me by the Qur'ân... or by the Prophet's
example". Theoretically - and the theoretical element in hypocritically
constructed belief systems is important - this is what Ibn 'Arabî had himself asked
for. However, he realizes that his soul is deceiving him (<i>makr wa khidâ</i>'),
"picking out what doesn't actually harm her" (p. 46). He accordingly
proceeds with "Plan B", recounting ten of these so-called <i>ahl
al-suffa</i>, covering (with digressions) pp. 47-69.<o:p></o:p></span></div>
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<span style="font-family: Trebuchet MS, sans-serif;">Nothing short of a full transcription would be able
to convey the intricate connection between each choice of quotation from these <i>sahâba</i>(Companions)
and the soul's corresponding progression from an initially conceited state on
p. 48 (hypocritically talking of the Qur'ân as an ocean whose bottom cannot be
reached), to her speech on p. 63 beginning "I now know, and have truly
realized that I am nothing, not fit for anything... " For illustrative
purposes though, let us consider the sixth of these, 'Uthmân b. 'Affân:<o:p></o:p></span></div>
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<span style="font-family: Trebuchet MS, sans-serif;">I said to her, "Yes, this is 'Uthmân b.
'Affân... (<i>isnâd</i>), he used to feed people the food of Princes, whilst in
his own house he would be eating bread with oil. I adjure you by God! (O soul),
Have you ever done this with your friends? Preferring to give them the good,
whilst taking for your-self the coarse (food)?" She said "No, by God,
rather I would be in one of two situations: if I didn't have any other food, I
would share whatever they had seen with them. But if I had something better, I would
eat that by myself... saying 'this good food is for me'. I would thus deceive
myself with these hoaxes so that I am not disturbed whilst eating, telling
myself 'these brothers are being trained, it is necessary, therefore, not to
plant desires in their hearts by my feeding them.' As for me (<i>maqâmî</i>), I
am not affected by it, so it's okay if I eat it... and no doubt 'Uthmân wasn't
like this at his beginning, so you have freedom of action, but rather he did
this only after having gained control." I said to her, "May God bless
you, you have been truthful with me." She replied, "The truth has to
be followed." (p. 50)<o:p></o:p></span></div>
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<span style="font-family: Trebuchet MS, sans-serif;">Now the important point here - and especially in
respect of the <i>samâ</i>'-based discussion midway through these ten
stories - is that each of these <i>sahâba</i> embodies a particular
Qur'ânic virtue. Thus 'Uthmân encapsulates the hundreds of Qur'ânic verses on
the need to spend in the way of God, on poverty to God rather than wealth
(Qur'ân 2: 273 etc.), and satisfaction with not partaking in the "goods of
this world". Similarly, the comments of 'Abd Allah b. Mas'ûd (number
three, on p. 48) beautifully illustrates the majestic indifference of
Qur'ân 4: 6 with regard to economic and social standing in this world.<a href="https://www.blogger.com/null" name="_ednref15"></a><a href="http://www.ibnarabisociety.org/articles/dimensionsofruh.html#_edn15" title=""><span style="color: windowtext;">[15]</span></a> In the following
section (i.e. after the particular <i>sahâba</i>) Ibn 'Arabî turns to the
equivalent examples of these virtues (and lack of them) in his own life,
sincerely asking himself how he would act in similar circumstances.<o:p></o:p></span></div>
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<span style="font-family: Trebuchet MS, sans-serif;">As for the role of these ten <i>sahâba</i> in
terms of our central itinerary - from the declarations on the first page, to
the fifty shaykhs of the<i>Rûh</i> - it is worth considering Ibn 'Arabî's
soul's confessions at the conclusion of this mini-section, and especially the
Qur'ânic verse quoted here:<o:p></o:p></span></div>
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<span style="font-family: Trebuchet MS, sans-serif;">Are you satisfied, O soul? She said
"Yes." I continued, "These ten witnesses (<i>shuhûd</i>) - I
have fulfilled my pledge in recounting to you - from the best of ages, from the
companions of the Messenger of God, but I didn't find you comparable to [lit:
"to have a foothold with"] any one of them.<a href="https://www.blogger.com/null" name="_ednref16"></a><a href="http://www.ibnarabisociety.org/articles/dimensionsofruh.html#_edn16" title=""><span style="color: windowtext;">[16]</span></a> So who did you
follow and who did you find solace with?" She replied, "I followed my
desire and found solace with Satan, claiming knowledge (<i>ma</i>'<i>rifa</i>)
but in fact bent over the world... and may God protect me from being of those
of whom He said <i>When Our plain signs come to them, they say 'This is
clearly magic'. They denied them (Our signs) whilst their souls were convinced
by them - darkening, rising above (with pride)</i> (Qur'ân 27:13-14). If I
oppose and deny (the signs), I would only be committing a crime against
myself." (p. 69)<o:p></o:p></span></div>
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<span style="font-family: Trebuchet MS, sans-serif;"><i>Suhba</i>, then, is not so much situated on the level of
hearing such masters, or associating with them alone (as would be done in a<i>khânaqâh</i>),
but rather on the active response: self-criticism and inner awareness.<o:p></o:p></span></div>
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<span style="font-family: Trebuchet MS, sans-serif;">Now if we conceive of the "signs" above,
or elsewhere in the Qur'ân, as a never ending epiphany, then it is clear that
in order to engage that active response, certain prerequisites are required. Of
these, mostly captured in al-Mahdawî's qualities mentioned above, the most
evident, both here (p. 69) and throughout the soul's development, is the vital
need of a kind of humble smallness. This is not to be confused with modesty, in
the sense of publicly belittling oneself, but the much more demanding inner
submissiveness and receptivity, needed in connection with these never ending
"signs".<a href="https://www.blogger.com/null" name="_ednref17"></a><a href="http://www.ibnarabisociety.org/articles/dimensionsofruh.html#_edn17" title=""><span style="color: windowtext;">[17]</span></a><o:p></o:p></span></div>
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<span style="font-family: Trebuchet MS, sans-serif;"><b>"Whoever maintains the practice of <i>samâ</i>'
but doesn't 'hear' (<i>yusma</i>') the sound of birds, the squeaking of the
door, or the whistling of the wind, he is a pretentious person who has
nothing"<a href="https://www.blogger.com/null" name="_ednref18"></a><a href="http://www.ibnarabisociety.org/articles/dimensionsofruh.html#_edn18" title=""><span style="color: windowtext;">[18]</span></a></b><o:p></o:p></span></div>
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<span style="font-family: Trebuchet MS, sans-serif;">As mentioned above, it is at the heart of this
milieu of embodied Qur'ânic virtues - and more specifically, in between Abû
Bakr, Salmân al-Farsî and Abu Dardâ's testimonies which all centre explicitly
on the Qur'ân - that we have Ibn 'Arabî's second attack on the practice of<i>samâ</i>'.
We have (on pp. 53-4) the soul's confession that she should often
"relish" poetry, but when the Qur'ân was recited, she would become
tired, find it "heavy, spit it out". The Shaykh proceeds to recount
his own youthful experiences of such <i>samâ</i>' gatherings.<a href="https://www.blogger.com/null" name="_ednref19"></a><a href="http://www.ibnarabisociety.org/articles/dimensionsofruh.html#_edn19" title=""><span style="color: windowtext;">[19]</span></a>After a long night of
dancing and singing, he proceeds, "with the minimum state of poetry",
to the Mosque:<o:p></o:p></span></div>
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<span style="font-family: Trebuchet MS, sans-serif;">During my prayer, I would be thinking about my
previous night, how good it was, how beautiful was the reciter and his poetry.
I would pass all of my prayer in this fashion, unaware of what the Imâm was
saying. I rather saw people doing something, so I copied them. They would bow down,
so I would bow down, prostrate so I would prostate, stand so I would stand, sit
so I would sit. Or, on the other hand, I would feel sleepy, waiting for the
Imâm to conclude the prayer, finding the recitation long and tiresome, cursing
the Imâm... Are you not ashamed of God, O soul? That last night you were a toy
for the Devil, a play for him... then the greatest calamity, the huge disaster,
the incurable disease from which <i>there is no relief except through God</i>(Qur'ân
53: 58) I would say in this situation, "I was with God, in God, through
God I stood, in God was my ecstasy", that "I have arrived at
God", that "I said to God", and "God said to me." (pp.
54-5)<o:p></o:p></span></div>
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<span style="font-family: Trebuchet MS, sans-serif;">Few other passages of the <i>Rûh</i> bring
together so many of the themes that the Shaykh raises. For here we have his own
autobiographical description of that stagnant soul whose faith consists of an
outward aping of others, believing - and, where the disease is situated, not
questioning that belief - that her state is of Divine origin, when that
Divinely appointed "meeting" and the Divine speech itself is ignored.
There is an emphasis here on the transitory nature of such <i>samâ</i>'-induced
states "losing his state (<i>hâl</i>) when he loses it (the <i>samâ</i>')"
(p. 57), as opposed to the ever-present Divine Speech that is the Qur'ân. Both
here and in the succeeding pages the practice of <i>samâ</i>' is, indeed,
set up in direct comparison with the Qur'ân. Discussing the nature of each, he
says:<o:p></o:p></span></div>
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<span style="font-family: Trebuchet MS, sans-serif;">The root of inspiration (<i>asl al-inbi'âth</i>)
from the Qur'ân is God's sacred Speech, which is never received by the soul's
shortcomings or its impurity. Indeed this is not possible, for it (the Qur'ân)
only gives in accordance with one's purity (<i>tahâra</i>). As for poetry, it
arises from created speech, deficient, impure, for which perfect purity is not
required. (p. 60)<o:p></o:p></span></div>
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<span style="font-family: Trebuchet MS, sans-serif;">The idea of the Qur'ân only "giving'" in
exact accordance with one's state of purity, in contrast with poetry and music,
is explained on the following page: "The (spiritual) Men only know through
the Real, the Real is not known through them." Now if the whole world is
conceived of as "divine Speaking" - as is the case for Ibn 'Arabî -
it would be infinitely more economical, pedagogically speaking, to awaken our
hearing of this ever-present, highly individualized music, rather than someone
else's composition, however accomplished, which is by comparison restricted and
distant.<o:p></o:p></span></div>
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<span style="font-family: Trebuchet MS, sans-serif;">It would be a serious mistake to read Ibn 'Arabî's
criticisms of <i>samâ</i>' as a puristic rejection of the Islamic
humanities as such, in which case we would have to reject his own writings. (By
Islamic humanities I mean: the incredibly wide range of spiritual practices -
recitations, music, rituals, prayer manuals etc. - most often conceived of as
centrally "Islamic" by their practitioners.) Ibn 'Arabî's intentions
are, rather, to delineate the proper role of these humanities, that is to say,
always as a means to awakening our awareness and never as the end in itself.<a href="https://www.blogger.com/null" name="_ednref20"></a><a href="http://www.ibnarabisociety.org/articles/dimensionsofruh.html#_edn20" title=""><span style="color: windowtext;">[20]</span></a><o:p></o:p></span></div>
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<span style="font-family: Trebuchet MS, sans-serif;">The last of these ten testimonies doesn't actually
contain the words of the witness himself, 'Uthmân b. al-Maz'ûn, but rather the
grieving Prophet's address to him "O 'Uthmân, you were never harmed by the
world (<i>dunyâ</i>) and it wasn't harmed by you" (p. 64). In the next ten
pages the importance of poverty is established in the context of Sufis "in
this age" who have after their earlier asceticism (<i>zuhd, taqashuf, sa</i>'<i>y</i>)
taken to "drinking delicious things, wearing the best of clothes,
constructing buildings" (p. 64). This, the <i>soul</i> says, is
because "Gardens don't veil from God." As she explains, the prophets
in Heaven who are enjoying food, clothes, marriages etc., aren't, for that,
veiled from God. Nevertheless, the Shaykh retorts with several Prophetic
examples, the Prophet himself lived and actively chose a life of poverty.
Indeed, "God didn't desire it (luxury of this world) for His Prophet,
neither did the Prophet desire it for his daughter" (p. 68).<o:p></o:p></span></div>
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<span style="font-family: Trebuchet MS, sans-serif;">The interiorization above, from the
"Sufi's" to his own soul is crucial. For the leaving of the more
overt objects of idolatry (money, food, position etc.) is now replaced by a
more subtle idolatry of those new forms (<i>khânaqâ'</i>,<i> samâ</i>',<i> muraqa</i>'<i>a</i> etc.).
As the Shaykh sincerely asks his own soul: "In what sense/through what are
you distinguished from them ('the commoners', <i>al-</i>'<i>âmma</i>) in
your outer being as you claim to be in your inner?" (p. 68)<o:p></o:p></span></div>
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<span style="font-family: Trebuchet MS, sans-serif;">Clearly, then, the aim of this poverty-based
rhetoric here, as with the rest of his introduction is, precisely, these
questions he asks of himself, that there can be no end to this process of <i>ijtihâd</i>.
That the <i>outward</i> state of poverty is not to be taken as the
end in itself is then illustrated by a comparison of Uways al-Qaranî and
al-Hallâj (pp. 69-73), the latter of whom, after a long twenty-day fast seeks
to give away his only food to someone else, is shown to be pursuing the state
of poverty as such (since truly impartial charity gives to the first needy soul
which is, of necessity, his own, p. 72): "They are like wild animals, not
knowing the inner workings of the world, striving to impress and be
praised." This passage is surely indicative of that most subtle of
hypocrisies, how even unostentatious acts of self-denial are prone to inner
forms of hypocrisy.<o:p></o:p></span></div>
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<span style="font-family: Trebuchet MS, sans-serif;"><b>"Whoever worshipped Muhammad, Muhammad has now
died, but whoever worships God, God is living and never dies"</b><o:p></o:p></span></div>
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<span style="font-family: Trebuchet MS, sans-serif;">The penultimate section of the introduction deals -
in a remarkably terse and systematic fashion - with the universal role of
suffering as a Divinely placed means for returning to God.<a href="https://www.blogger.com/null" name="_ednref21"></a><a href="http://www.ibnarabisociety.org/articles/dimensionsofruh.html#_edn21" title=""><span style="color: windowtext;">[21]</span></a> The discussion
takes the form of an extended commentary of a <i>hadîth</i> in which
a man asks the Prophet to save them from drought by praying to God for rain, a
prayer promptly answered. The next year, however, the man returns with the same
request to which the Prophet now refuses (pp. 73 and 79). The Shaykh notes that
it is precisely at such times of loss and need that the "broken
hearts" turn "sincerely to the All-Merciful" (p. 75):<o:p></o:p></span></div>
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<span style="font-family: Trebuchet MS, sans-serif;">God said to me in my heart (<i>sirrî</i>) "My
servant and son of My community. By My Power, My Magnificence, My Glory, the
Greatness of My Power, and by the height of My Glory - no one will reach My
Knowledge or achieve My Promise, until he is qualified in this worldly abode by
what the miserable ones are in the hereafter in terms of humility, lowliness,
poverty, weeping... as well as finding life loathsome and difficult. It is
through this that I have adorned My Prophets and Friends. (p. 75)<o:p></o:p></span></div>
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<span style="font-family: Trebuchet MS, sans-serif;">If the fire of the next world is equated with the
suffering of this, then the Paradisial states of that world can similarly be
achieved in this lower domain; "The people of heaven ('<i>illiyyûn</i>)
are only the people of hearts" (p. 80). Thus suffering in this world and
the heart's happiness, far from being accidental elements of an insignificant
world (as the man in the <i>hadîth</i> supposes them to be; see also
the commentary on 'Ali b. Abî Tâlib's testimony, pp. 50-1), are tailored
elements of a Divine Order.<a href="https://www.blogger.com/null" name="_ednref22"></a><a href="http://www.ibnarabisociety.org/articles/dimensionsofruh.html#_edn22" title=""><span style="color: windowtext;">[22]</span></a> "The phrase
'taking away of cloth' was mentioned (by the Prophet) to show what is in the
unwitnessed realm (<i>al-ghayb</i>), by the 'taking away' of desire, raising
uncertainty and doubt" (p. 76). As a universal object of this process of <i>muhâsaba</i>,
we need to turn, too, to our own experiences, and more specifically to the
moments of pain and loss to see why this causes pain or what has been lost.<o:p></o:p></span></div>
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<span style="font-family: Trebuchet MS, sans-serif;">The Prophet's refusal is then a refusal to
administer a spiritually ineffective "quick-fix" that ignores the
profound reasons underlying this suffering:<o:p></o:p></span></div>
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<span style="font-family: Trebuchet MS, sans-serif;">He - May God's blessing and peace be upon him - was
"jealous" [<i>ghâr</i>, striving to achieve the rights of self/other]
lest we take a partner other than God, that we would rely totally on him [i.e.
the Prophet] in our needs. This because God is for all creatures ('<i>abîd</i>) <i>closer
than the jugular vein</i> (Qur'ân 50: 16). (<i>Rûh</i>, p. 76)<o:p></o:p></span></div>
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<span style="font-family: Trebuchet MS, sans-serif;">Whereas previous objects of this <i>ijtihâd</i> concerned
overtly religious phenomena, Ibn 'Arabî now turns our attention to the
unambiguously universal and unavoidable Divine "intrusion" into our
lives. The corresponding irreducibly individual, and therefore unique,
responsibility to reflect, search and resolve these "fires" precludes
any relief arising from an outward imitation (<i>taqlîd</i>) unaccompanied by
this inner<i>ijtihâd</i>.<a href="https://www.blogger.com/null" name="_ednref23"></a><a href="http://www.ibnarabisociety.org/articles/dimensionsofruh.html#_edn23" title=""><span style="color: windowtext;">[23]</span></a><o:p></o:p></span></div>
<div align="center" class="MsoNormal" style="margin-bottom: 5pt; text-align: center;">
<hr align="center" noshade="" size="1" style="width: 214.6pt;" width="286" />
</div>
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<span style="font-family: Trebuchet MS, sans-serif;">As to the larger journey so far made into the <i>Rûh</i>,
it should now be clear in what sense this introduction can be understood as the
ascent (<i>mi</i>'<i>râj</i>). For here we have the central element of <i>ijtihâd</i>,
surrounded by all the subtleties of <i>al-tawba</i>,<i> al-faqr</i>,<i> al-murâqaba</i>,<i> al-hayâ'</i>,<i>al-adb</i> etc.
enumerated as stations (<i>maqâmât</i>) in standard Sufi manuals.<o:p></o:p></span></div>
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<span style="font-family: Trebuchet MS, sans-serif;">The Shaykh concludes this section by quoting the
example of "the best of followers", Uways al-Qaranî (pp. 84-7). Now
recognizing that these examples are to be understood as individual lessons, the
soul says: "'Assign me types of striving (<i>mujâhada</i>), for I am ready
and agreeing.' I thanked God for her request." (p. 81)<o:p></o:p></span></div>
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<span style="font-family: Trebuchet MS, sans-serif;">Finally let us reconsider the Shaykh's closing
words of this section:<o:p></o:p></span></div>
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<span style="font-family: Trebuchet MS, sans-serif;">We have met Masters, brothers and women for whom if
you record their states, taking it to heart even as I have taken to heart the
states of those who have preceded [i.e. the<i> ahl al-suffa</i>], you
would see that the <i>hâl</i> is the <i>hâl</i> and the '<i>ayn</i> is
the '<i>ayn</i>. (p. 88)<o:p></o:p></span></div>
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<span style="font-family: Trebuchet MS, sans-serif;">Part 2: <i>Mushâhada</i><o:p></o:p></span></div>
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<span style="font-family: Trebuchet MS, sans-serif;"><b>Whose <i>Rûh</i>?</b><o:p></o:p></span></div>
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<span style="font-family: Trebuchet MS, sans-serif;">At the very end of this second section the Shaykh
says "I am addressing you, my friend, but I intend, By God, myself"
(p. 139). Similarly on p. 167, "My <i>nasîha</i> is for myself
and for you", and the full title of the <i>Durra</i> on p. 133,
"The Precious Pearl concerning the mention of those by whom I benefitted
in the way of the hereafter." [See next section for full explanation of
meaning of <i>nasîha</i>.] Thus the majority of this second part can be
said to be a single autobiography, rather than fifty or so biographies. For Ibn
'Arabî does not stop at a mere profile, or even quotation of a given spiritual
teacher, but rather chronicles, in each of these examples, his own very
personal relationship with that teacher.<a href="https://www.blogger.com/null" name="_ednref24"></a><a href="http://www.ibnarabisociety.org/articles/dimensionsofruh.html#_edn24" title=""><span style="color: windowtext;">[24]</span></a> On evidence of
virtually the entire introduction, moreover, and particularly those words on p.
88, it is impossible to separate the mention of these spiritual masters from
Ibn 'Arabî's adjuration (<i>nâshdtu-ki bi-Llah yâ nafs</i>!) of his own soul
which he tirelessly delineated as the means by which to read one's experiences.<o:p></o:p></span></div>
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<span style="font-family: Trebuchet MS, sans-serif;">This section, then, is primarily a record of Ibn
'Arabî's own <i>Rûh</i>, chronicling his own experiences. This is not to
say that the shaykhs of the<i>Rûh al-Quds</i> are devoid of any
significance for his readers; indeed the section on the <i>ahl al-suffa</i> should
put all doubt to rest on that account. There is nevertheless a certain sense of
inaccessibility one receives in reading these accounts; for example, towards
the end of Ya'qûb al-Kumî's section we find the unexplained assertion that this
Shaykh "'benefitted me' with the meaning of the <i>hadîth</i> 'When
God loves a servant, He tries him'" (p. 94). Now whilst it is true that
Ibn 'Arabî's writings frequently expound the meaning of this and similar
points, the comprehension of these metaphysical issues carries no true efficacy
when located on the purely intellectual level. The exposition of this spiritual
"issue" lies in the individual realization (<i>tahqîq</i>) of this
single <i>Rûh</i>, Muhammad Ibn al-'Arabî, facilitated by his teacher,
al-Kumî. Ibn 'Arabî's reticence here forces his readers to (ideally) confront
their own <i>Rûh</i>, and to find/recognize their own teachers.<a href="https://www.blogger.com/null" name="_ednref25"></a><a href="http://www.ibnarabisociety.org/articles/dimensionsofruh.html#_edn25" title=""><span style="color: windowtext;">[25]</span></a><o:p></o:p></span></div>
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<span style="font-family: Trebuchet MS, sans-serif;"><b><i>Al-Nasîha</i></b><o:p></o:p></span></div>
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<span style="font-family: Trebuchet MS, sans-serif;">In explaining the term <i>nasîha</i>, the
classical Arabic dictionaries concentrate on the crucial component of
sincerity, honesty, faithfulness (<i>khâlis</i>) in the process of giving
advice by works, speech or otherwise. The verb <i>nasaha</i> (to give
sincere council) is not confined to a verbal admonition - to act benevolently,
to show good faith are equally forms of <i>nasîha</i>.<a href="https://www.blogger.com/null" name="_ednref26"></a><a href="http://www.ibnarabisociety.org/articles/dimensionsofruh.html#_edn26" title=""><span style="color: windowtext;">[26]</span></a><o:p></o:p></span></div>
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<span style="font-family: Trebuchet MS, sans-serif;">Turning to the <i>nâsihûn </i>of the <i>Rûh</i>,
we find nothing if not diversity. We have here old and young, women and men,
bookish and illiterate, ascetic and employee of the Sultan - called nothing
less than "supporters of the Real" (<i>a'wân al-haqq</i>, p. 98) -
famous and anonymous, philanthropist and reclusive, constant traveller and
sedentary, we have an extraordinarily diverse collection of vocations. Now we
need to recall that the link between this diverse group - sometimes dispensing,
on the Shaykh's own admission, conflicting <i>nasîha</i> (p. 104) -
is the individual soul of Muhammad Ibn 'Arabî, for whom each of these was a
teacher (<i>nâsih</i>). Nor is this account exhaustive: throughout the <i>Rûh</i>,
and especially in this middle section, the Shaykh complains about the lack of
time for chronicling his experiences (e.g. pp. 86, 91, 95, 119, 125, 133, 136,
164, 168 etc.). Moreover, concerning the shaykhs that are recorded, Ibn 'Arabî
says:<o:p></o:p></span></div>
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<span style="font-family: Trebuchet MS, sans-serif;">O <i>nafs</i>! I have recounted to you the
state of those who have preceded<a href="https://www.blogger.com/null" name="_ednref27"></a><a href="http://www.ibnarabisociety.org/articles/dimensionsofruh.html#_edn27" title=""><span style="color: windowtext;">[27]</span></a> and the state of
some of those whom I met, men and women. But I have kept quiet concerning most
of whom I met. I didn't find you comparable [lit: "to have a foothold
with"] to any one of them.<a href="https://www.blogger.com/null" name="_ednref28"></a><a href="http://www.ibnarabisociety.org/articles/dimensionsofruh.html#_edn28" title=""><span style="color: windowtext;">[28]</span></a> (p. 139)<o:p></o:p></span></div>
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<span style="font-family: Trebuchet MS, sans-serif;">These final words directly parallel his findings
for the <i>ahl al-suffa </i>on p. 68 (above), thereby intimately
connecting his previous <i>muhâsaba</i>,<i>ijtihâd</i> and adjuration
of his own soul throughout the introduction with his own experiences. The
anonymity of these shaykhs - most of whom are otherwise unknown to us - is
accountable to an individual soul reflecting, analysing and questioning her own
experiences, people she has seen and met. The process of seeing and taking the
whole world as a <i>nâsih</i> depends precisely on this process of <i>ijtihâd</i>,
self-comparison, interrogation.<a href="https://www.blogger.com/null" name="_ednref29"></a><a href="http://www.ibnarabisociety.org/articles/dimensionsofruh.html#_edn29" title=""><span style="color: windowtext;">[29]</span></a><o:p></o:p></span></div>
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<span style="font-family: Trebuchet MS, sans-serif;">I have recounted these to you in happiness, knowing
that the age (<i>zamân</i>), praise be to God, is not without (spiritual) Men (<i>rijâl</i>)
on the way of those who have preceded, despite their different states. So we
have recounted some of them to the extent that this has achieved the aim in
respect of benefit and conciseness. (p. 139)<o:p></o:p></span></div>
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<span style="font-family: Trebuchet MS, sans-serif;">As in the case of the <i>ahl al-suffa</i>, our
everyday encounters with these "bearers of the Qur'ân" call for
certain prerequisites; most importantly, the outward and inward <i>adab </i>(spiritually
appropriate attitude) as the indispensable ingredient to enable the whole
process, as illustrated throughout this section.<o:p></o:p></span></div>
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<span style="font-family: Trebuchet MS, sans-serif;">Part 3: <i>Rujû'</i><o:p></o:p></span></div>
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<span style="font-family: Trebuchet MS, sans-serif;">When I realized that those who (truly) enter the
Path are rare indeed, I lost courage and decided to devote my efforts to myself
alone and abandon men to their fate... I was standing in front of my Lord, head
lowered and fearing that he will punish me for my negligence. But He said to
me: "Servant of Mine, fear nothing! All I ask of you is that you counsel
My servants." After being given this I taught men, pointing out to them
the plain way and the dangers to be found, addressing myself to all - jurists,
dervishes, Sufis and simple believers.<a href="https://www.blogger.com/null" name="_ednref30"></a><a href="http://www.ibnarabisociety.org/articles/dimensionsofruh.html#_edn30" title=""><span style="color: windowtext;">[30]</span></a><o:p></o:p></span></div>
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<span style="font-family: Trebuchet MS, sans-serif;"><b>"What keeps you from prostrating to whom I
created with My Two Hands?"</b><o:p></o:p></span></div>
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<span style="font-family: Trebuchet MS, sans-serif;">The entire conclusion of the <i>Rûh</i> can
be considered as a comprehensive and systematic commentary of the above vision.
Indeed, of this exposition the author of the <i>Futûhât</i> says:
"As to the extent to which we have alluded to it, it is unlikely that you
will hear it, other than in this <i>Risâla</i>, to this degree of
precision. You will, rather, find it scattered in many different things; we
allude to it without explaining ourself the like of this explanation." (p.
162)<o:p></o:p></span></div>
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<span style="font-family: Trebuchet MS, sans-serif;">Unlike the rest of His creation, God created humans
(<i>al-insân</i>) with "<i>two</i> <i>hands</i>", Qur'ân 38: 75, <i>Rûh</i>,
pp. 139-40. However, of those created with one hand we have the angels of whom
the Qur'ân tells us, "<i>They praise Him all day and all night, not
letting a single moment pass by them</i>" (21: 20), "<i>They fear
their Lord above them, doing what they are commanded to do</i>" (16: 50),
"<i>They do not disobey God when He commands them</i>" (66: 6 and <i>Rûh</i>,
pp. 148-9). Similarly there are the other natural kingdoms: the Mineral (p.
156), "There is nothing higher than it" (p. 160), the Vegetative (p.
156), Animal (p. 157), and Angelic (p. 160). Now each of these
"communities" has their own assigned '<i>ibâda </i>(service,
worship, adoration). For example, concerning the animals the Shaykh says:<o:p></o:p></span></div>
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<span style="font-family: Trebuchet MS, sans-serif;">As for their '<i>ibâda</i>, it is astounding, the
falcon, cat, dog, lynx, bee and others. I have never been able to describe
their '<i>ibâda </i>at the level that they are at. Indeed, it is beyond me
to do so, for in each moment they are, despite their belief of my superiority
over them, rebuking me... (p. 158)<o:p></o:p></span></div>
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<span style="font-family: Trebuchet MS, sans-serif;">In addition to their own '<i>ibâda</i>, the
"higher" communities are responsible for the services or
"realities" (<i>haqâ'iq</i>) of those below them. The plants, for
example are "responsible for two realities; that which separates them from
the mineral, and that which they share with the mineral" (p. 160). As for
humans, Ibn 'Arabî says: "and you my friend, being human, are responsible
in your '<i>ibâda </i>for five realities; the Angelic reality, for it is
within you, the reality of sensation (<i>al-hisâs</i>), the vegetative reality,
the mineral reality and the reality which joins these together (<i>al-jam</i>'<i>iya</i>)"
(p. 160). Now whilst this last reality is what distinguishes humans from the
rest of creation - considered either as a "test" (p. 142), or
"an honour" (p. 148) - it is also "what veils you from your
state of servitude" (p. 161). This discussion is tersely expressed on p.
142:<o:p></o:p></span></div>
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<span style="font-family: Trebuchet MS, sans-serif;">He attributed humans to His two hands, appointing
his (<i>insân</i>) affairs to himself, "<i>entrusting</i> <i>to him
everything in the heavens and earth</i>"<i> </i>(Qur'ân 45: 13 etc.),
[thereby] veiling him from relying on Him. Man then appeared to himself as a
leader (<i>imam</i>). So the happy one is [he] who persists beside the door to
lift this veil, whereas the wretched one is [he] who abandons that door behind
him.<o:p></o:p></span></div>
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<span style="font-family: Trebuchet MS, sans-serif;"><b>"The Writer of this <i>Risâla</i> doesn't
know my situation or who I am"</b><o:p></o:p></span></div>
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<span style="font-family: Trebuchet MS, sans-serif;">To raise the veil one needs to dissolve it, or from
another point of view invest it, in the Divine. "We should use it as God
Himself has used it in His Creation. '<i>He is Caring to His servants</i>'<i> </i>(42:
19) so be like that! He is the Loving, Forgiving, so be like that! This is how
he described his Prophet, '<i>Kind and loving to the faithful</i>'<i> </i>(9:
128)", <i>Rûh</i>, p. 162. The adoption of God's Names, or in terms
more prominent in this work, the manifestation of <i>nasîha </i>- for
in its widest possible sense, every description of the second section was a
form of <i>nasîha</i> - is the way to handle this uniquely human
responsibility. What we have here is an extremely precise definition of <i>al-khilâfa</i>,
vicegerency, for "the Breath of the All-Merciful preserved <i>wujûd</i> (existence)
until the appearance of man (<i>insân</i>)" (p. 143). Man's responsibility
then encompasses nothing less than the preservation of the world through the
manifestation of <i>rahma</i> (loving mercy): "That is human's
lovingness, and for this reason if humans don't remain, <i>rahma</i> would
disappear with his (<i>insân</i>'s) disappearance, its essence would become
non-existent, destroyed" (p. 143).<o:p></o:p></span></div>
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<span style="font-family: Trebuchet MS, sans-serif;">Much of the rhetoric found in this conclusion deals
with whoever believes - either because he is too high, low, or for whatever
other reason - that the <i>rujû</i>' or <i>nasîha </i>is not
necessary for him. He who declares: "I won't eat with them nor will they
eat with me, they won't visit me, nor I them. All this is the soul's suggestion
and satanic deception, for the Prophet used to visit and was visited" (p.
145).<a href="https://www.blogger.com/null" name="_ednref31"></a><a href="http://www.ibnarabisociety.org/articles/dimensionsofruh.html#_edn31" title=""><span style="color: windowtext;">[31]</span></a>Neither is the <i>rujû</i>'
a neutral decision, or a kind of supererogatory act: "... the other type
whose (passionate) soul has overcome him after her subordination, that is, he
who imagines that this won't affect her station, nor subtract from her
position".<a href="https://www.blogger.com/null" name="_ednref32"></a><a href="http://www.ibnarabisociety.org/articles/dimensionsofruh.html#_edn32" title=""><span style="color: windowtext;">[32]</span></a> (p. 146)<o:p></o:p></span></div>
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<span style="font-family: Trebuchet MS, sans-serif;">Such discussion of the <i>rujû</i>' may give
the impression that Ibn 'Arabî's discussion here concerns those accomplished
Sufi saints - perhaps like himself in the above vision - who are considering
whether or not to sit with their legion of disciples. This though would be a
mistaken conclusion, for immediately after the quoted section on the Breath of
the All-Merciful, the Shaykh says:<o:p></o:p></span></div>
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<span style="font-family: Trebuchet MS, sans-serif;">So understand! And don't limit this to Adam alone.
For every upright (<i>sâlih</i>) person from the faithful, as well as the
others in existence are <i>Qutb</i>.<a href="https://www.blogger.com/null" name="_ednref33"></a><a href="http://www.ibnarabisociety.org/articles/dimensionsofruh.html#_edn33" title=""><span style="color: windowtext;">[33]</span></a> There remains
nothing save an unjust <i>khalîfa</i> and a just one. It is either to
pain without end or everlasting happiness. It is from this point of view that
the <i>khalîfa</i>s feel fear, and you and I are of them! (p. 143)<o:p></o:p></span></div>
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<span style="font-family: Trebuchet MS, sans-serif;">The responsibility of <i>nasîha</i>, far from
being incumbent on one given person,<a href="https://www.blogger.com/null" name="_ednref34"></a><a href="http://www.ibnarabisociety.org/articles/dimensionsofruh.html#_edn34" title=""><span style="color: windowtext;">[34]</span></a> is rather the
absolutely universal completion of every act. It is in fact from this
perspective that we have Ibn 'Arabî's criticisms of the Sufis in this section,
alluded to earlier, "By God, my friend, if you see them in their prayer
they leave spaces in their rows, not making them straight, such that a thousand
Devils could pass between them! And if you accidentally step on one of their
prayer mats he will punch you... " (p. 35). Those Sufis have failed to
appreciate the irreducible universality of this responsibility, that every soul
has been entrusted with the "fifth reality" - in Qur'ânic terms, <i>amâna </i>(33:
72), <i>khilâfa </i>(2: 30), and the covenant (7: 172). "Here is
a great ocean in which many of our Way have perished... their superiority has
veiled them from fulfilling the service (<i>khidma</i>)" (p. 164). The
hermetic nature of Sufi groups, as he found them in the East, fails to address
this universal need. We have here Ibn 'Arabî's absolute rejection of the idea
that each soul doesn't share in this "trust" and consequently
partakes in these "ascents" and "returns". It is in no way
reducible to certain persons or groups, "As if everyone didn't have a
Creator, and this Messenger was the One Provider" (p. 77).<o:p></o:p></span></div>
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<span style="font-family: Trebuchet MS, sans-serif;">Human beings, let us recall, are required to
realize five realities, including the angelic who aren't "ever absent from
God". It is in fact impossible to match this "constant presence"
(<i>hudûr</i>) without recourse to this distinctly human ability (p. 157):<o:p></o:p></span></div>
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<span style="font-family: Trebuchet MS, sans-serif;">Then, know that each of these communities, the
mineral, plant, animal and angelic have two '<i>ibâda</i>s: one which
encompasses the whole community, and one for the individuals of the
community... and I am not asking of you the '<i>ibâda </i>of (certain)
persons but the '<i>ibâda </i>which everyone of that community partakes
in. (pp. 157-8)<o:p></o:p></span></div>
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<span style="font-family: Trebuchet MS, sans-serif;">The command to return is not, then, a specific
temporally identifiable event, but is rather the assumed norm:<o:p></o:p></span></div>
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<span style="font-family: Trebuchet MS, sans-serif;">How ignorant he is of inspiration (<i>khâtir</i>)
from God! The true knowers only do that (refuse to help) with him who feigns he
doesn't need anything, that he is rich, when he is in fact poor, and that is an
unveiling (<i>kashf</i>). As for him whose situation is obvious, and his
poverty is clear, then <i>that</i> is the "inspiration" (<i>khâtir</i>)
that God has given you, but you don't realize! (p. 147)<o:p></o:p></span></div>
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<span style="font-family: Trebuchet MS, sans-serif;">Much as in the situation first-time parents find
themselves in, the care of that child (which most assuredly is a form of <i>nasîha</i>)
is a responsibility which every parent must unavoidably bear, rather than an
elect few. To this effect the Shaykh quotes Qur'ân 57: 10: "Not similar
are those of you all who spend (charitably) before the opening '<i>fath</i>'
and fight - they are of a higher level than those who spend afterwards and
fight."<o:p></o:p></span></div>
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<span style="font-family: Trebuchet MS, sans-serif;">Having established <i>nasîha</i> as a
universal responsibility, the Shaykh is quick to underline the importance of
sincerity in this process. Of the recurrent prophetic leitmotif in the Qur'ân,
that "we don't ask of you any reward", the Shaykh says, "indeed
it doesn't even occur to them to ask for a reward" (p. 154). It is in this
context, moreover, that we have the Shaykh's criticism of the <i>fuquhâ'</i>in
the <i>Rûh</i>, whose "ruling is in order to subjugate" (p.
154); "their hearts are sealed by their desires", "they look
left and right in their prayers" because "of the lack of purity in
their hearts"; when they pass a ruling "they imagine nothing in
creation is above them only because they have memorized the <i>hadîth </i>and <i>fiqh</i>,
and people say 'O <i>faqîh</i>, what do you say concerning... '"
However, "their hearts are sealed because of their love of the world, and
their looking at God's Friends scornfully, as if they are ignorant because they
don't know (the legal ruling for) issues like emancipation, or marriage and
divorce" (pp. 154-5).<o:p></o:p></span></div>
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<span style="font-family: Trebuchet MS, sans-serif;">Now, whilst Ibn 'Arabî's comments may well reflect
a certain discontent with thirteenth-century <i>fuquhâ'</i>, they cannot
be reduced to that narrow framework. At the end of these criticisms, he inserts
the curious remark that "the <i>fuquhâ</i>' are still, and in <i>every</i> age,
in relation to those who have realized, as Pharaoh is in relation to the
prophets". His comments, thus, hold a much more universal import, since
they make it clear that the process of <i>nasîha</i> does not deserve
the name if it is done for financial, social or legal reasons whilst ignoring
the spiritual premises. Instead those Qur'ânic models, which don't even
consider asking for a reward, should be followed, those whose aim is none other
than their own state of perfect servitude (p. 154). "<i>We only feed you
for God's Face, we don't want from you a reward or thanks</i>" (Qur'ân 76:
9).<o:p></o:p></span></div>
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<span style="font-family: Trebuchet MS, sans-serif;">As was the case of Uways in the introduction, Ibn
'Arabî concludes this section with a long <i>hadîth</i> on pp.
169-72, where the Prophet advises his companion Usâma b. Zayd. Just as was the
case in the introduction, the extreme ascetic practices mentioned here are now
read in the light of what preceded, namely, in light of the responsibility of
the <i>rujû</i>', understood always in the widest possible sense. This
very beautiful <i>hadîth</i> also expresses something of the
thankless task this entails:<o:p></o:p></span></div>
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<span style="font-family: Trebuchet MS, sans-serif;">People have lost the ways of the Prophets and their
morals, whereas they have kept them. The one who desires God, desires like
them, and the loser is the one that differs from them. The earth itself<b> </b>cries
when it loses them, and God's wrath is on every country without them. O Usâma,
when you see them in a village, know that they are the protectors of that
village; God will not punish a people which contains them... You will see them
with unkempt hair, dusty faces; people think they have a disease, but they
haven't. People think they have some kind of disorder, but [it is] the people
[who] have!... "It is through them that earthquakes and trials are averted."
Then the Prophet cried, his wail increased until the people thought something
had befallen them from heaven, then he said: "What is wrong with this
community? When they meet someone (willingly) obeying God, his Lord, how they
kill him! How they lie about him! Only because they (<i>al-awliyâ'</i>) obey
God." (pp. 170-71)<o:p></o:p></span></div>
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<span style="font-family: Trebuchet MS, sans-serif;">As noted above, the middle section of this epistle
must be considered primarily as Muhammad Ibn 'Arabî's own spiritual
autobiography; unlike most Muslim authors, he has openly recorded his own
youthful experiences in writing the <i>Rûh al-Quds</i>. However, it is
true that each of us, too, has both our own autobiography and our own <i>Rûh </i>(spirit).
Now, to sanctify (<i>q-d-s</i>) that <i>Rûh</i>, or again to see this
autobiography as holy, it is necessary to address this tension between the <i>Rûh </i>and
the <i>nafs</i>, which is always situated in that middle section (<i>fî
munâshat al-nafs</i>). It is in the reflection of those experiences of inner
conflict and struggle (<i>ijtihâd</i>) that we may find our teachers, and in
that communication that we, in turn, become the teachers. As the Shaykh says,
in the following saying "there is a great secret, [which] I fear to
reveal... so search for the inner meaning: 'The rich one visits the ascetic
whereas the sincere rulers visit the poor'" (p. 148):<o:p></o:p></span></div>
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<span style="font-family: Trebuchet MS, sans-serif;">So beware of your soul saying to you "Brother,
the writer of this <i>Risâla</i> doesn't know my situation or who I
am". For I haven't specified you in my address but have spoken about what
the realities require. I have brought it together in an all-encompassing way
and revealed it in a safeguarding manner. However, there is not one, be it a
Messenger, Prophet, Saint or anyone else but enters into this group. So it is
incumbent (<i>lâ budda</i>) for you, the reader of this <i>Risâla</i>, to
be one of these people and of this spiritual level. (p. 149)<o:p></o:p></span></div>
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<span style="font-family: Trebuchet MS, sans-serif;">Finally, let us consider "the writer of this <i>Risâla</i>"
himself, not forgetting the declarations made on the opening page. There the
Shaykh al-Akbar introduced himself as "the one commanded to give <i>nasîha </i>more
so than anyone else in his age", but also told us that companionship,
these days, is based on <i>mudâhana</i> (flattery). Whilst
considering these two assertions we may recall also that according to the
Qur'ân (49: 10), all of the faithful are brothers:<o:p></o:p></span></div>
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<span style="font-family: Trebuchet MS, sans-serif;">So this, my brother, is my <i>nasîha</i> for
myself and for you. When I saw that you were similar to me, and I loved you in
God, and your justice astounded me, I passionately desired your company. I long
for the day that I may be with you, and you would advise me, and I would advise
you, you would rebuke me, and I you. We would be two loving friends until we
die. How much it is that I love you! And how concerned I am for you, may God be
pleased with you! I yearn to be with you... (p. 167)<o:p></o:p></span></div>
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<br /></div>
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<b><span style="font-family: Trebuchet MS, sans-serif;">Notes<o:p></o:p></span></b></div>
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<span style="font-family: Trebuchet MS, sans-serif;"><a href="https://www.blogger.com/null" name="_edn1"></a><a href="http://www.ibnarabisociety.org/articles/dimensionsofruh.html#_ednref1" title=""><span style="color: windowtext;">[1]</span></a> <i>Risâla Rûh
al-Quds</i> (Cairo, 1989), p. 31. Reference to this edition of the <i>Rûh</i> will
be made simply by giving the page number in brackets or the page number preceded
by "<i>Rûh</i>". The significant title may be translated as "The
spirit of holiness in counselling the soul". As we shall see, the concept
of <i>nasîha</i> ("sincere counsel"; the opposite of <i>mudâhana) </i>is
crucial in the<i> Rûh</i>. As for translations, R.W.J. Austin has excellently
translated the biographical section in its entirety, entitled, perhaps
misleadingly, <i>Sufis of Andalusia</i> (London, 1971; covering pp.
88-139 of Cairo edn). R. Boase and F. Sahnoun have translated approximately
half of the introduction (covering pp. 31-45, 70-2 (abridged), and 81-6) and
the end of the conclusion (covering pp. 169-76) in <i>Muhyiddin Ibn
'Arabî: A Commemorative Volume</i>, edited by S. Hirtenstein and M. Tiernan
(Shaftesbury, 1993) - the merits of this translation will be discussed later.
Translations in this article, unless otherwise stated, are mine.<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 15.0pt; margin-bottom: 5.0pt; mso-margin-top-alt: auto; text-align: justify;">
<span style="font-family: Trebuchet MS, sans-serif;"><a href="https://www.blogger.com/null" name="_edn2"></a><a href="http://www.ibnarabisociety.org/articles/dimensionsofruh.html#_ednref2" title=""><span style="color: windowtext;">[2]</span></a> For a summary of
Ibn 'Arabî's relationship with al-Mahdawî, based mainly on Ibn 'Arabî's works,
see <i>Shaykh 'Abd al-'Aziz al-Mahdawî, Ibn al-'Arabî's Mentor </i>by
Gerald Elmore in <i>The Journal of the American Oriental Society</i>, Vol.
121 (2001), pp. 593-614.<o:p></o:p></span></div>
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<span style="font-family: Trebuchet MS, sans-serif;"><a href="https://www.blogger.com/null" name="_edn3"></a><a href="http://www.ibnarabisociety.org/articles/dimensionsofruh.html#_ednref3" title=""><span style="color: windowtext;">[3]</span></a> This point is most
evident in Ibn 'Arabî's own frequent exhortations to his readers to reconsider
the actual addressee of the Qur'ân. Quoting Qur'ân 11: 102, for example, he
would say "You haven't got a 'village' apart from your own self". Or
here in the <i>Rûh</i>, the soul's need to take the same oath of
allegiance that the Prophet took from his wives (e.g. Qur'ân 33: 32) (<i>Rûh</i>,
86).<o:p></o:p></span></div>
<div class="MsoNormal" style="line-height: 15.0pt; margin-bottom: 5.0pt; mso-margin-top-alt: auto; text-align: justify;">
<span style="font-family: Trebuchet MS, sans-serif;"><a href="https://www.blogger.com/null" name="_edn4"></a><a href="http://www.ibnarabisociety.org/articles/dimensionsofruh.html#_ednref4" title=""><span style="color: windowtext;">[4]</span></a> "The Prophet
said to 'Abd Allah b. Mas'ûd, 'Read to me (the Qur'ân)'"; he asked,
"should I read it to you when it has been revealed to you?" The
Prophet replied, "I would like to hear it from other than me."
(Muslim, <i>Kitâb Fadl istimâ' al-Qur'ân</i>)<o:p></o:p></span></div>
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<span style="font-family: Trebuchet MS, sans-serif;"><a href="https://www.blogger.com/null" name="_edn5"></a><a href="http://www.ibnarabisociety.org/articles/dimensionsofruh.html#_ednref5" title=""><span style="color: windowtext;">[5]</span></a> <i>Rawâtib
al-'amal. </i>Basing himself on the following <i>hadîth al-qudsî</i>,
"My servant doesn't approach Me with anything more beloved to me than that
which I have ordained for him, and My servant continues to come near to Me
through supererogatory works until I love him..." (Bukhârî, <i>kitâb
al-tawâdu'</i>), Ibn 'Arabî sees supererogatory works as inevitably
contaminated by choice proceeding from the unsubdued<i>nafs</i>, as opposed to
an unlimited identification with the Divine Will (the <i>farâ'id</i>). For
references see M. Chodkiewicz, <i>Seal of the Saints</i>(Cambridge, 1993),
particularly Chapter 7. This point is constantly referred to in the <i>Rûh</i>;
here it is important to note that al-Mahdawî's<i>nasîha</i> is not
contaminated by the ego.<o:p></o:p></span></div>
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<span style="font-family: Trebuchet MS, sans-serif;"><a href="https://www.blogger.com/null" name="_edn6"></a><a href="http://www.ibnarabisociety.org/articles/dimensionsofruh.html#_ednref6" title=""><span style="color: windowtext;">[6]</span></a> For the <i>'âyân
al-thâbita </i>(<i>al-thâbita</i> isn't actually used, probably due
to the rhymed prose briefly adopted here) see al-Hakîm, <i>al-Mu</i>'<i>jam
al-Sûfî</i> (Beirut, 1981), pp. 834-9. Here, Ibn 'Arabî is stressing that
the great diversity in peoples' ability to intellectually and spiritually
understand is a "super-naturally natural" phenomenon, that is,
resulting directly from the Divine Will. For al-Mahdawî (the <i>nâsih</i>),
it is necessary to adapt to this natural diversity summed up in the convenient
adage "<i>al-khitâb </i>'<i>âlâ qard al-</i>'<i>aql</i>"<i> </i>(<i>Rûh</i>,
153).<o:p></o:p></span></div>
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<span style="font-family: Trebuchet MS, sans-serif;"><a href="https://www.blogger.com/null" name="_edn7"></a><a href="http://www.ibnarabisociety.org/articles/dimensionsofruh.html#_ednref7" title=""><span style="color: windowtext;">[7]</span></a> For <i>muhâsaba</i>,
see Shaykh Qassûm (<i>Rûh</i>, 99) and, from the <i>Durra</i>, Ibn Mujâhid
(<i>Sufis of Andalusia</i>, p. 146). The most important term of this process,
however is <i>ijtihâd</i> (or forms of the same root). No fewer than
seven of his shaykhs listed here are of the <i>ahl-ijtihâd</i>(according
to Austin's numbering, Shaykhs 2, 5, 11, 21, 24, 37, 41). Ibn 'Arabî's
conception of the Law (<i>sharî'a</i>) is inseparable from this process of <i>ijtihâd</i>;
for this issue in the <i>Futûhât</i> see J.W. Morris, <i>"Ibn </i>'Arabî<i>'s</i> <i>'Esotericism':
The Problem of Spiritual Authority"</i>, in <i>Studia Islamica </i>LXXI
(1990), pp. 37-64.<o:p></o:p></span></div>
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<span style="font-family: Trebuchet MS, sans-serif;"><a href="https://www.blogger.com/null" name="_edn8"></a><a href="http://www.ibnarabisociety.org/articles/dimensionsofruh.html#_ednref8" title=""><span style="color: windowtext;">[8]</span></a> For variant titles
see O. Yahya, <i>Histoire et classification de l'oeuvre d'Ibn 'Arabî</i>,<i> </i>II
(Damascus, 1964), p. 446.<o:p></o:p></span></div>
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<span style="font-family: Trebuchet MS, sans-serif;"><a href="https://www.blogger.com/null" name="_edn9"></a><a href="http://www.ibnarabisociety.org/articles/dimensionsofruh.html#_ednref9" title=""><span style="color: windowtext;">[9]</span></a> For full references
see the introduction of <i>Sufis of Andalusia</i>, p. 18. It is this
(corrected) manuscript that Austin uses for his translation.<o:p></o:p></span></div>
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<span style="font-family: Trebuchet MS, sans-serif;"><a href="https://www.blogger.com/null" name="_edn10"></a><a href="http://www.ibnarabisociety.org/articles/dimensionsofruh.html#_ednref10" title=""><span style="color: windowtext;">[10]</span></a> For full
references see <i>Sufis of Andalusia</i>, p. 104 (n. 5).<o:p></o:p></span></div>
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<span style="font-family: Trebuchet MS, sans-serif;"><a href="https://www.blogger.com/null" name="_edn11"></a><a href="http://www.ibnarabisociety.org/articles/dimensionsofruh.html#_ednref11" title=""><span style="color: windowtext;">[11]</span></a> These remarks
should not be misconstrued to be a rejection of Divine Inspiration - in all its
degrees, from the Qur'ân's descent to individual dreams - as such, in which
case Ibn 'Arabî's own life and works would be quite incomprehensible.<o:p></o:p></span></div>
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<span style="font-family: Trebuchet MS, sans-serif;"><a href="https://www.blogger.com/null" name="_edn12"></a><a href="http://www.ibnarabisociety.org/articles/dimensionsofruh.html#_ednref12" title=""><span style="color: windowtext;">[12]</span></a> <i>Al-hâl </i>may
be translated here as the outward situation, whereas <i>al-</i>'<i>ayn </i>is
the inner. I have taken a little liberty in the translation here as Ibn 'Arabî
refers to a passage not yet covered. We shall return to this passage later.<o:p></o:p></span></div>
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<span style="font-family: Trebuchet MS, sans-serif;"><a href="https://www.blogger.com/null" name="_edn13"></a><a href="http://www.ibnarabisociety.org/articles/dimensionsofruh.html#_ednref13" title=""><span style="color: windowtext;">[13]</span></a> The translation
mentioned at n.1 above (Shaftesbury, 1993), unfortunately translates this key
term, <i>mudâhana, </i>using two different words. Aside from such
minor issues, however, the translation suffers most from its abridged nature.
The section covering pp. 45-70 (untranslated), for example, gives a crucial
insight into what Ibn 'Arabî intends by this idea of <i>ijtihâd</i> as
well as the significance of this "definition" for Part II of the <i>Rûh</i>.
The very short excerpt from the concluding part gives little idea of the nature
of this conclusion or the issues raised. In this respect, it is unfortunate
that the numerous footnotes do not attempt to fill in these major gaps.<o:p></o:p></span></div>
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<span style="font-family: Trebuchet MS, sans-serif;"><a href="https://www.blogger.com/null" name="_edn14"></a><a href="http://www.ibnarabisociety.org/articles/dimensionsofruh.html#_ednref14" title=""><span style="color: windowtext;">[14]</span></a> The group of
Companions<i> </i>who gathered outside the Prophet's mosque. The <i>ahl
al-suffa</i>, along with the woollen (<i>sûf</i>) frock donned by the Sufis -
an explanation which is widely considered to be the origin of the term <i>sûfî</i>.
His reason for using the <i>ahl al-suffa </i>here is to bring out something
of the original, the primordial, behind the fossilized social institution of
Sufism - a very common procedure elsewhere in the Shaykh's writings, especially
in respect of his "etymological" approach to the Qur'ân.<o:p></o:p></span></div>
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<span style="font-family: Trebuchet MS, sans-serif;"><a href="https://www.blogger.com/null" name="_edn15"></a><a href="http://www.ibnarabisociety.org/articles/dimensionsofruh.html#_ednref15" title=""><span style="color: windowtext;">[15]</span></a> It must be
remembered that it is precisely these originally Qur'ânic virtues which were
later expanded and elaborated as <i>maqâmât</i>. For example, 'Uthmân here
demonstrates the station of <i>îthâr </i>(preferring<i> </i>others
over oneself), or 'Abd Allah b. Mas'ûd the station of <i>ridâ</i>(absolute
satisfaction/contentment), as may be found in manuals by such authors as
Qushayrî or Muhâsibî.<o:p></o:p></span></div>
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<span style="font-family: Trebuchet MS, sans-serif;"><a href="https://www.blogger.com/null" name="_edn16"></a><a href="http://www.ibnarabisociety.org/articles/dimensionsofruh.html#_ednref16" title=""><span style="color: windowtext;">[16]</span></a> Directly
paralleling here the soul's pretentious comments on the Prophet on p. 45.<o:p></o:p></span></div>
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<span style="font-family: Trebuchet MS, sans-serif;"><a href="https://www.blogger.com/null" name="_edn17"></a><a href="http://www.ibnarabisociety.org/articles/dimensionsofruh.html#_ednref17" title=""><span style="color: windowtext;">[17]</span></a> This point is most
evident in Ibn 'Arabî's use of the Arabic Qur'ân in the above passage, which
may be more liberally paraphrased as:<o:p></o:p></span></div>
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<span style="font-family: Trebuchet MS, sans-serif;">When Our signs come to them - signs which they
instinctively see, through inner vision, they say "This is something to
entice, beguile, coax us". They refuse, reject, deny Our signs. Yet their
own souls are convinced of their own truth. They have been unjustly rising
above Our signs, which (i.e. the <i>zulm </i>and '<i>ulû</i>) is what
obscures Our signs from them.<o:p></o:p></span></div>
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<span style="font-family: Trebuchet MS, sans-serif;"><a href="https://www.blogger.com/null" name="_edn18"></a><a href="http://www.ibnarabisociety.org/articles/dimensionsofruh.html#_ednref18" title=""><span style="color: windowtext;">[18]</span></a> Abû 'Uthmân
al-Maghribî, quoted in the chapter on <i>samâ</i>' in Qushayrî's <i>Risâla</i>.
As mentioned, Ibn 'Arabî was very familiar with this work, copying Qushayrî's
own sentiments at the start of that chapter, "For we are not prohibiting
it but are permitting (<i>abhnâ</i>) poetry and singing, to the degree the
Sharî'a has" (<i>Rûh</i>, 61). Nevertheless, of the variety of views
presented by Qushayrî, Ibn 'Arabî clearly inclines to that held by al-Maghribî
and others in that chapter.<o:p></o:p></span></div>
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<span style="font-family: Trebuchet MS, sans-serif;"><a href="https://www.blogger.com/null" name="_edn19"></a><a href="http://www.ibnarabisociety.org/articles/dimensionsofruh.html#_ednref19" title=""><span style="color: windowtext;">[19]</span></a> Claude Addas,
recounting this incident in her excellent biography, doesn't make the
connection to a particularly "Sufi" practice:<i>Quest for the Red
Sulphur</i> (Cambridge, 1993), p. 31. Certainly a more profane
interpretation of the events cannot be ruled out, but on the basis of both the
proceeding and succeeding discussions, pp. 54-7, it seems that the dancing and
singing is of a Sufi sort. This is, of course, assuming that the incident can
be taken literally, which is by no means certain.<o:p></o:p></span></div>
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<span style="font-family: Trebuchet MS, sans-serif;"><a href="https://www.blogger.com/null" name="_edn20"></a><a href="http://www.ibnarabisociety.org/articles/dimensionsofruh.html#_ednref20" title=""><span style="color: windowtext;">[20]</span></a> In this connection
see the telling case of Shaykh 16 (Austin's numbering), al-Qattân, who rejects
all books but the Qur'ân, "He didn't speak except by the Qur'ân, he didn't
see anything else, he didn't own a single book" (p. 119). Similarly Abû
Madyan on p. 56: "A <i>murîd</i> is not a <i>murîd</i> until
he finds in the Qur'ân everything he wants." Here and elsewhere we should
not lose sight of the larger context where this discussion is situated: the
actualized Qur'ânic virtues in the "ten witnesses" of the <i>ahl
al-suffa</i>.<o:p></o:p></span></div>
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<span style="font-family: Trebuchet MS, sans-serif;"><a href="https://www.blogger.com/null" name="_edn21"></a><a href="http://www.ibnarabisociety.org/articles/dimensionsofruh.html#_ednref21" title=""><span style="color: windowtext;">[21]</span></a> The author tells
us "We have written without scattering" (p. 78). As we shall see,
this is not the only time he expresses this opinion on the <i>Rûh al-Quds</i>.
The "scattering" of meanings is a very prominent technique elsewhere
in the Shaykh's writings, closely resembling Qur'ânic discourse. James Morris
discusses this feature of the Shaykh's writings in "<i>Ibn 'Arabî's</i> <i>Rhetoric
of Realisation: Keys to Reading and Translating the Meccan Illuminations</i>",<i> </i>Part
II, <i>JMIAS</i>, Vol.<i> </i>XXXIV (2003), pp. 103-44.<i> </i>Ibn
'Arabî's discussion here, covering pp. 73-80, is distinguished by the beautiful <i>saj</i>'
(rhymed prose) which the Shaykh repeatedly slips in and out of, as well as the
Divine "I" similarly used.<o:p></o:p></span></div>
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<span style="font-family: Trebuchet MS, sans-serif;"><a href="https://www.blogger.com/null" name="_edn22"></a><a href="http://www.ibnarabisociety.org/articles/dimensionsofruh.html#_ednref22" title=""><span style="color: windowtext;">[22]</span></a> Symbolized here by
rainfall "that the fall of rains is directly controlled by God" (p.
79).<o:p></o:p></span></div>
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<span style="font-family: Trebuchet MS, sans-serif;"><a href="https://www.blogger.com/null" name="_edn23"></a><a href="http://www.ibnarabisociety.org/articles/dimensionsofruh.html#_ednref23" title=""><span style="color: windowtext;">[23]</span></a> The responsibility
of <i>ijtihâd </i>is largely dealt with implicitly in this
discussion, though there is the out of context return to the <i>ahl
al-suffa</i> on p. 78, "For each of these ten there is a portion, the
person whose ultimate course is aimed at God will see it (echo of Qur'ân 75:
30). So you need pure faith on the purest level! If not, By God, the covenant
has been spread, and you will be taken by intolerable suffocation." The
Shaykh immediately proceeds, after this, to requote a second version of the <i>hadîth</i> with
which he started (found in the canonical collections: e.g. Bukhârî, <i>Kitâb
al-istisqâ'</i>).<o:p></o:p></span></div>
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<span style="font-family: Trebuchet MS, sans-serif;"><a href="https://www.blogger.com/null" name="_edn24"></a><a href="http://www.ibnarabisociety.org/articles/dimensionsofruh.html#_ednref24" title=""><span style="color: windowtext;">[24]</span></a> Numerically (and
the Arabic text is not numbered), this autobiographical approach is used for
about half of the shaykhs mentioned. However, the other
"biographical" half typically dedicates no more than three lines to a
given shaykh (one of which is the name!) and thus covers only four pages of the
Cairo edn, pp. 133-7, compared to the first twenty-six who cover pp. 89-133. Even
those "biographical" accounts cannot signify a lack of a similarly
personal relationship, in light of Ibn 'Arabî's protestation on the lack of
time on p. 133 and, indeed, throughout this work, pp. 119, 125, 164 etc.<o:p></o:p></span></div>
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<span style="font-family: Trebuchet MS, sans-serif;"><a href="https://www.blogger.com/null" name="_edn25"></a><a href="http://www.ibnarabisociety.org/articles/dimensionsofruh.html#_ednref25" title=""><span style="color: windowtext;">[25]</span></a> It is worth noting
that the process is often the precise opposite when he brings in
autobiographical points in the <i>Futûhât</i>, where each autobiographical
incident is often surrounded by and subjected to profound metaphysical
explanations. This reticence of the Shaykh here may account for the apparent
"easiness" of the <i>Rûh</i> in his <i>oeuvre. </i>But
his intentions, it can be appreciated, are ultimately the same.<o:p></o:p></span></div>
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<span style="font-family: Trebuchet MS, sans-serif;"><a href="https://www.blogger.com/null" name="_edn26"></a><a href="http://www.ibnarabisociety.org/articles/dimensionsofruh.html#_ednref26" title=""><span style="color: windowtext;">[26]</span></a> E.W. Lane, <i>Arabic-English
Lexicon</i> (Beirut, 1968). As usual, it is useful to keep the scriptural
context in mind. The root is used a dozen or so times in the Qur'ân, almost
always in connection with a given prophetic mission but twice by slightly more
dubious parties: Joseph's brothers at 12: 11 and Satan, 7: 21. As for the <i>hadîth</i>,
few virtues are praised as highly in the canonical collections, summed up in
the terse "Religion (<i>al-dîn</i>) is <i>nasîha</i>". (Bukhârî, <i>Kitâb
al-imân</i> etc.)<o:p></o:p></span></div>
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<span style="font-family: Trebuchet MS, sans-serif;"><a href="https://www.blogger.com/null" name="_edn27"></a><a href="http://www.ibnarabisociety.org/articles/dimensionsofruh.html#_ednref27" title=""><span style="color: windowtext;">[27]</span></a> I.e. the <i>ahl
al-suffa</i>, exactly repeating his form of reference to them on p. 88.<o:p></o:p></span></div>
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<span style="font-family: Trebuchet MS, sans-serif;"><a href="https://www.blogger.com/null" name="_edn28"></a><a href="http://www.ibnarabisociety.org/articles/dimensionsofruh.html#_ednref28" title=""><span style="color: windowtext;">[28]</span></a> Directly after
concluding the final biography, there is a similar assertion at the start of
this section on p. 89.<o:p></o:p></span></div>
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<span style="font-family: Trebuchet MS, sans-serif;"><a href="https://www.blogger.com/null" name="_edn29"></a><a href="http://www.ibnarabisociety.org/articles/dimensionsofruh.html#_ednref29" title=""><span style="color: windowtext;">[29]</span></a> The various
discrepancies between the twenty-six overlapping shaykhs of the <i>Rûh</i> and <i>Durra</i>,
easily noticeable in Austin's edition, can be attributed to this principle.
Each individual shaykh's perspective depends not so much on the objective
"facts", but on the lessons he is taking from these phenomena (<i>âyât</i>).
For example, the conversion of the Shaykh's uncle, in the <i>Rûh</i>, is
at the hands of a young boy who knows nothing of the Way himself. In the <i>Durra</i>,
however, his uncle is converted to the Way by a "handsome boy who bore the
signs of worship". But as this mysterious boy says, "My ignorance in
this matter (the colour of nigella) will do me no harm in the sight of God,
while your heedlessness of God will do you much harm", <i>Sufis of
Andalusia</i>, pp. 99-100 (including translation).<o:p></o:p></span></div>
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<span style="font-family: Trebuchet MS, sans-serif;"><a href="https://www.blogger.com/null" name="_edn30"></a><a href="http://www.ibnarabisociety.org/articles/dimensionsofruh.html#_ednref30" title=""><span style="color: windowtext;">[30]</span></a> From the <i>Kitâb
al-mubashshirât</i>, quoted here - including translation - from <i>Quest
for the Red Sulphur</i>, p. 218. This vision is referred to twice in the <i>Rûh</i>,
on the very first page (p. 31), and on p. 44.<o:p></o:p></span></div>
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<span style="font-family: Trebuchet MS, sans-serif;"><a href="https://www.blogger.com/null" name="_edn31"></a><a href="http://www.ibnarabisociety.org/articles/dimensionsofruh.html#_ednref31" title=""><span style="color: windowtext;">[31]</span></a> To underline this
point Ibn 'Arâbî explains several times in this section that the eminent
spiritual figures are always those who have returned, "Those who have
preceded you are the Prophets, Messengers, the 'prominent' Angels, the Knowers
and the good-doers from the faithful" (p. 157; see also p. 146).<o:p></o:p></span></div>
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<span style="font-family: Trebuchet MS, sans-serif;"><a href="https://www.blogger.com/null" name="_edn32"></a><a href="http://www.ibnarabisociety.org/articles/dimensionsofruh.html#_ednref32" title=""><span style="color: windowtext;">[32]</span></a> Directly mirroring
here the language in his Introduction with respect to those who have been
allured by the world (<i>dunyâ</i>) after rejecting it (pp. 51, 64 etc.),
though now to different purposes. Whilst considering the Introduction it is
worth mentioning that despite the relative rarity of references to <i>nasîha</i> made
there, the soul's declaration on p. 63, "I have now realized that I am
nothing..." nevertheless only comes after a reference to this concept of
"return".<o:p></o:p></span></div>
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<span style="font-family: Trebuchet MS, sans-serif;"><a href="https://www.blogger.com/null" name="_edn33"></a><a href="http://www.ibnarabisociety.org/articles/dimensionsofruh.html#_ednref33" title=""><span style="color: windowtext;">[33]</span></a> Few terms in the
Sufi lexicon carry such an emphatically <i>Sufi</i> meaning. The <i>Qutb </i>is
normally considered as the one person through whom God maintains the world,
thus one often reads "so and so was the <i>Qutb</i> of his
age" (<i>Qutb zamâni-hi</i>).<o:p></o:p></span></div>
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<span style="font-family: Trebuchet MS, sans-serif;"><a href="https://www.blogger.com/null" name="_edn34"></a><a href="http://www.ibnarabisociety.org/articles/dimensionsofruh.html#_ednref34" title=""><span style="color: windowtext;">[34]</span></a> On the first line
of the <i>Rûh</i> the Shaykh tells us he has been "pressed"
to give <i>nasîha</i> more so than anyone of his age. Later, on the
same page, he says "My brother, <i>al-nash </i>is what two good
friends should cooperate in and establish their friendship by."<o:p></o:p></span></div>
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<span style="font-family: Trebuchet MS, sans-serif;">This article was taken from The Muhyiddin Ibn 'Arabi Society: <a href="http://www.ibnarabisociety.org/articles/dimensionsofruh.html" target="_blank">http://www.ibnarabisociety.org/articles/dimensionsofruh.html</a></span></div>
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Anonymoushttp://www.blogger.com/profile/05761364923304260838noreply@blogger.com0tag:blogger.com,1999:blog-4509737844672338191.post-66433878331969884842014-10-20T11:10:00.000+07:002014-10-20T11:10:31.145+07:00Pandangan Hidup Menurut Prof Naquib Al-Attas<div dir="ltr" style="text-align: left;" trbidi="on">
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<tr><td style="text-align: center;"><a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhz8N3Mc5_nGYsD2n2ilRVO0c6kFLO6uCkE6QOx9jgLC-CUFMvEEFfNA7HIVsVCseILsl6-yGPKvxCJKm5lOdr-SxI5XZh9a4jmVawbI75J2NZHN9iPFS3gcTfOso8aZZil_lqt0Msdnlo/s1600/IMG_0817.JPG" imageanchor="1" style="margin-left: auto; margin-right: auto;"><img border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhz8N3Mc5_nGYsD2n2ilRVO0c6kFLO6uCkE6QOx9jgLC-CUFMvEEFfNA7HIVsVCseILsl6-yGPKvxCJKm5lOdr-SxI5XZh9a4jmVawbI75J2NZHN9iPFS3gcTfOso8aZZil_lqt0Msdnlo/s1600/IMG_0817.JPG" height="240" width="320" /></a></td></tr>
<tr><td class="tr-caption" style="text-align: center;">Prof. Syed Muhammad Naquib al-Attas (tengah) bersama guru-guru dan pelajar CASIS</td></tr>
</tbody></table>
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<span style="color: #333333; font-family: 'Trebuchet MS', sans-serif;">Oleh: Fiqih Risalah</span></div>
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<span style="font-family: Trebuchet MS, sans-serif;"><span style="color: #333333;">(Kandidat Doktor di Centre
for Advanced Studies on Islam, Science and Civilization (CASIS-UTM Malaysia/</span><span style="color: #333333; text-align: justify;">Topik ini sengaja diambil untuk mengulas kembali kuliah Prof. al-Attas mengenai Islamic Worldview</span><span style="color: #333333;">)</span></span></div>
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<span style="color: #333333;"><span style="font-family: Trebuchet MS, sans-serif;">KEMANA kah hidup kita yang singkat ini harus
diarahkan? Pertanyaan yang remeh ini kiranya sesuai diutarakan kembali untuk
melihat kondisi umat Islam di belahan bumi manapun yang sedang dilanda krisis
akut dewasa ini. Identitas seorang Muslim semakin hari semakin ter-“Barat”-kan,
dalam hal ini aspek yang sangat mendasar ialah pola pikirnya. Jika hal ini yang
terjadi maka yang perlu dicermati dari krisis utama umat ini adalah krisis
keilmuan yang tidak lagi mengindahkan wahyu ilahi sebagai landasan
filosofisnya.<o:p></o:p></span></span></div>
<div class="MsoNormal" style="background: white; margin-bottom: 8.25pt; text-align: justify;">
<span style="color: #333333;"><span style="font-family: Trebuchet MS, sans-serif;">Melalui tulisan ringkas ini, penulis
ingin mengajak para pembaca sekalian untuk menyimak kembali pandangan hidup
Islam menurut sarjanawan Muslim kontemporer yang
pandangan-pandangannya sangat tajam dan akurat dalam menganalisa problem umat
Islam yaitu, Professor Dr Syed Muhammad Naquib al-Attas.<o:p></o:p></span></span></div>
<div class="MsoNormal" style="background: white; margin-bottom: 8.25pt; text-align: justify;">
<span style="color: #333333;"><span style="font-family: Trebuchet MS, sans-serif;">Tulisan ini memaparkan kembali
pembahasan singkat tetapi padat yang diberikan oleh beliau ketika acara
peluncuran magnum opus beliau yang berjudul “Prolegomena to the
Metaphysics of Islam: An Exposition of the Fundamental Elements of the
Worldview of Islam.”<o:p></o:p></span></span></div>
<div class="MsoNormal" style="background: white; margin-bottom: 8.25pt; text-align: justify;">
<span style="color: #333333;"><span style="font-family: Trebuchet MS, sans-serif;">Tulisan ini adalah bagian dari
ringkasan pidatonya dalam peringatan 14 tahun magnum opus (tepatnya tanggal 24
Juni 1996), yang dari segi kandungannya masih sangat relevan untuk melihat
kondisi umat Islam sekarang ini, khususnya di Indonesia dengan
maraknya ‘Westernisasi’ dalam semua sendi kehidupan.</span></span></div>
<a name='more'></a><span style="font-family: Trebuchet MS, sans-serif;"><o:p></o:p></span><br />
<div class="MsoNormal" style="background: white; margin-bottom: 8.25pt; text-align: justify;">
<span style="color: #333333;"><span style="font-family: Trebuchet MS, sans-serif;">***<o:p></o:p></span></span></div>
<div class="MsoNormal" style="background: white; margin-bottom: 8.25pt; text-align: justify;">
<span style="color: #333333;"><span style="font-family: Trebuchet MS, sans-serif;">Pada awal pidatonya, Prof Naquib
ketika menyinggung alasan kenapa ditulisnya buku tersebut, beliau menyatakan,
“Sebenarnya orang-orang Islam belum sadar tentang apa yang disebut metafisika,
padahal itu adalah suatu kewajiban bagi kita untuk memahaminnya sebab pandangan
mengenai hakikat dan alam terangkum dalam suatu kerangka metafisik. Kalau kita
tidak memahami kerangka metafisik kita sendiri, tentu kita akan keliru dan
terperosok ke dalam pandangan mengenai alam dan hakikat yang berbeda, dan yang
lain, dan yang tidak sesuai dengan jiwa kita, bahkan yang tidak benar. Oleh
karena itu, penting bagi kita untuk memahami apa yang disebut metafisika dalam
bingkai Islam.”<o:p></o:p></span></span></div>
<div class="MsoNormal" style="background: white; margin-bottom: 8.25pt; text-align: justify;">
<span style="color: #333333;"><span style="font-family: Trebuchet MS, sans-serif;">Dalam buku Prolegomena tersebut yang
artinya mukadimah mengenai apa yang dimaksudkan sebagai Metafisika Islam, Prof.
al-Attas memberikan beberapa kesimpulan, beberapa sumber-sumber penting yang
menggambarkan hakikat dan kebenaran alam semesta menurut Islam.<o:p></o:p></span></span></div>
<div class="MsoNormal" style="background: white; margin-bottom: 8.25pt; text-align: justify;">
<span style="color: #333333;"><span style="font-family: Trebuchet MS, sans-serif;">Selanjutnya, mengenai Metafisika Islam
itu sendiri, menurut beliau, adalah sangat penting bagi umat Islam untuk
memahaminya karena sebuah pandangan hidup (Worldview/Weltanschauung) setiap
peradaban pastilah terpancar dari dalam sistem metafisik tertentu demikian juga
yang terjadi pada masyarakat Barat.<o:p></o:p></span></span></div>
<div class="MsoNormal" style="background: white; margin-bottom: 8.25pt; text-align: justify;">
<span style="color: #333333;"><span style="font-family: Trebuchet MS, sans-serif;">Tidak ada satu pun pandangan hidup
yang muncul dengan sendirinya melainkan dari sebuah sistem metafisik
tertentu. Karena itulah, ini adalah suatu hal yang penting bagi umat Islam
untuk memiliki pemahamannya sendiri berkaitan dengan apa yang disebut dengan
‘sistem metafisik’.<o:p></o:p></span></span></div>
<div class="MsoNormal" style="background: white; margin-bottom: 8.25pt; text-align: justify;">
<span style="color: #333333;"><span style="font-family: Trebuchet MS, sans-serif;">Prof. al-Attas mengungkapkan bahwa
para ulama’ di kebanyakan negara Muslim ketika membicarakan tentang
worldview, banyak berbicara hanya tentang pandangan terhadap dunia ini.
Menurutny, mereka telah mensekulerkan pemahaman mereka sendiri akan arti
‘worldview’ yang sebenarnya. Mereka mengira bahwa hidup ini adalah dengan
melihat dunia ini. Tetapi bagi umat Islam, khususnya yang cerdas, mereka
tahu bahwa kata dunia tidak dipahami sebagai terpisah dari kata akhirat,
sebagaimana Islam dan al Quran memandangnya.<o:p></o:p></span></span></div>
<div class="MsoNormal" style="background: white; margin-bottom: 8.25pt; text-align: justify;">
<span style="color: #333333;"><span style="font-family: Trebuchet MS, sans-serif;">Karena itu, ketika kita berbicara
tentang worldview, kita tidak bermaksud melihat dunia ini. Yang kita maksudkan
adalah pandangan akan kenyataan dan kebenaran sekaligus, serta pandangan
mengenai keberadaan atau wujud, karena pandangan hidup dalam Islam berbicara
tentang keberadaan secara keseluruhan, tidak hanya wujud di dunia ini, tetapi
tentang dunia dari mana kita berasal dan tentang dunia ke mana kita menuju.
Jadi, jika umat Islam tidak mengambil pelajaran dari ini, Prof. al-Attas
mengatakan bahwa mereka pasti akan sesat dalam memandang sesuatu, yaitu dalam
hal keimanan serta agama; dan perkara ini harus diakui sedang berlangsung di
masyarakat kita.<o:p></o:p></span></span></div>
<div class="MsoNormal" style="background: white; margin-bottom: 8.25pt; text-align: justify;">
<span style="color: #333333;"><span style="font-family: Trebuchet MS, sans-serif;">Sistem metafisik adalah tentang
sesuatu yang ada di pikiran. Jadi, yang dimaksudkan oleh Prof. al-Attas ketika
membicarakan pembahasan ini permulaannya adalah dari dalam pikiran manusia.
Tidak diragukan lagi, ada sebagian teknokrat, menurut pandangan beliau, yang
berpikir bahwa segala yang bersifat pragmatis adalah hanya yang berurusan
dengan apa yang di luar pikiran (bersifat fisik). Mereka berpikir bahwa hal-hal
yang ada dalam pikiran adalah tidak penting. Mereka salah karena setiap hal
yang beersifat praktis berasal dari dalam pikiran. Dengan kata lain, pikiran
adalah sumber dari hal-hal yang bersifat fisik ini dan setiap orang harus
mengetahui apa yang berlaku dalam pikirannya.<o:p></o:p></span></span></div>
<div class="MsoNormal" style="background: white; margin-bottom: 8.25pt; text-align: justify;">
<span style="color: #333333;"><span style="font-family: Trebuchet MS, sans-serif;">Pembangunan dan Gunung Ego<o:p></o:p></span></span></div>
<div class="MsoNormal" style="background: white; margin-bottom: 8.25pt; text-align: justify;">
<span style="color: #333333;"><span style="font-family: Trebuchet MS, sans-serif;">Prof. al-Attas memberikan satu analog
yang menarik tentang ontologi dari pikiran manusia ketika mengisahkan adanya
satu perselisihan antara kelompok seniman dari Yunani dan China. Mereka
berselisih tentang hal yang sama. Masing-masing menyatakan bahwa mereka adalah
seniman terbaik di dunia. Kemudian ada seorang penguasa berkata, “Biar saya
putuskan siapa yang lebih baik di antara kalian berdua. Karena itu anda harus
bersaing di tempat yang luas ini tetapi dengan dipisahkan oleh tembok pembatas
untuk kalian berdua dalam melakukan pekerjaan kalian masing-masing. Saya akan
menyediakan semua yang kalian perlukan dan bila telah selesai, saya akan
menilainya dan memutuskan siapa yang terbaik.”<o:p></o:p></span></span></div>
<div class="MsoNormal" style="background: white; margin-bottom: 8.25pt; text-align: justify;">
<span style="color: #333333;"><span style="font-family: Trebuchet MS, sans-serif;">Mulailah para seniman tersebut
bekerja; yang satu dengan warna, dengan segala macam corak; sedangkan yang
satunya lagi dengan batu-batuan dan sejenisnya. Setelah memakan proses beberapa
bulan, dengan suara gemuruh, pihak China menyatakan bahwa mereka telah
menyelesaikan pekerjaan mereka, demikian juga pihak Yunani.<o:p></o:p></span></span></div>
<div class="MsoNormal" style="background: white; margin-bottom: 8.25pt; text-align: justify;">
<span style="color: #333333;"><span style="font-family: Trebuchet MS, sans-serif;">Kemudian, penguasa tersebut
memerintahkan untuk merobohkan tembok pemisah yang memisahkan dua kubu. Ketika
ia melihat ke kiri (karya China), ia melihat sebuah keindahan yang menakjubkan,
warna dan desain yang rumit serta ukiran-ukiran, hati penguasa tersebut
tertegun melihat keindahan yang ada. Sedangkan ketika ia melihat sisi yang lain
di sebelah kanannya (karya Yunani), yang dia lihat hanyalah sebuah papan yang
sangat tinggi terbuat dari marmer putih tetapi dia tidak melihat marmer
tersebut.<o:p></o:p></span></span></div>
<div class="MsoNormal" style="background: white; margin-bottom: 8.25pt; text-align: justify;">
<span style="color: #333333;"><span style="font-family: Trebuchet MS, sans-serif;">Sebaliknya, yang ia lihat adalah
karya seniman China yang tercermin di sana yang telah diperindah sehingga apa
yang ada pada pihak China tampak di dalam karya pihak Yunani. Jadi, ketika ia
melihat hal tersebut, ia sesungguhnya melihat bahwa hasil kerja seniman Yunani
lebih menakjubkan dari pekerjaan seniman China, karena karya seniman Yunani
tidak hanya berisi materi fisik, tetapi non-fisik juga. Yang mana hal ini
merupakan gabungan antara keduanya.<o:p></o:p></span></span></div>
<div class="MsoNormal" style="background: white; margin-bottom: 8.25pt; text-align: justify;">
<span style="color: #333333;"><span style="font-family: Trebuchet MS, sans-serif;">Demikianlah keberadaan pikiran
manusia, dengan kata lain, ia bersifat kedua-duanya baik fisik maupun
non-fisik. Sebenarnya, kata fisik berasal dari “mind”.<o:p></o:p></span></span></div>
<div class="MsoNormal" style="background: white; margin-bottom: 8.25pt; text-align: justify;">
<span style="color: #333333;"><span style="font-family: Trebuchet MS, sans-serif;">Jadi, karena hal inilah seharusnya
tidak ada seorangpun yang memperhinakan peran pikiran. Dalam kasus masyarakat
Barat, mereka tidaklah meremehkan pikiran (mind), tapi yang mereka lakukan
adalah memperhinakan metafisika. Mereka telah mengabaikan banyak hal yang
sebenarnya merupakan karakteristik dari pikiran, seperti intuisi dan agama.
Mereka telah mengabaikan hal-hal ini, dan ironisnya kita tampaknya telah
melakukan hal yang sama dengan apa yang mereka lakukan.<o:p></o:p></span></span></div>
<div class="MsoNormal" style="background: white; margin-bottom: 8.25pt; text-align: justify;">
<span style="color: #333333;"><span style="font-family: Trebuchet MS, sans-serif;">Dunia tidak terdiri dari para ilmuwan
dan teknokrat saja. Teknokrat dan ilmuwan tidak akan ada tanpa adanya
orang-orang yang benar-benar berpikir; yang dari pikiran mereka menghasilkan
suatu karya, apakah itu seni atau yang lainnya. Oleh karenanya, harga diri
(kebanggaan) suatu bangsa manapun tidak tergantung pada bangunan-bangunan
(infrastruktur fisik). Kita telah melihat betapa banyak bangsa-bangsa di masa
lalu telah membangun bangunan-bangunan yang megah, sampai disebut sebagai tujuh
keajaiban dunia, tetapi bukan karena bangunannya yang membuat mereka menjadi
bangsa besar.<o:p></o:p></span></span></div>
<div class="MsoNormal" style="background: white; margin-bottom: 8.25pt; text-align: justify;">
<span style="color: #333333;"><span style="font-family: Trebuchet MS, sans-serif;">Bangunan-bangunan tersebut hanyalah
sebuah efek dari sesuatu yang lebih besar dari itu. Sekali lagi, ini berkaitan
dengan apa yang ada dalam pikiran, seperti yang ditangkap dalam kasus marmer di
atas. Hal inilah yang membuat mereka besar, yang membuat orang selalu ingat.
Jadi tidak ada kaitannya dengan pembangunan gedung-gedung yang tinggi. Semua
yang bersifat eksternal ini seperti suatu eksibisi, tentu saja, hal tersebut
tidak memerlukan apa yang namanya kedewasaan (sifat kebesaran).<o:p></o:p></span></span></div>
<div class="MsoNormal" style="background: white; margin-bottom: 8.25pt; text-align: justify;">
<span style="color: #333333;"><span style="font-family: Trebuchet MS, sans-serif;">Pembahasan selanjutnya yang menjadi
sorotan Prof. al-Attas ialah tentang kata ‘kedewasaan’ (maturity) yang
sebenarnya berasal dari kosa kata ‘pembangunan’ (development), yang mana mereka
sendiri (Barat) menyebutnya sebagai kata-kata amoeba (amoeba words). Ini
dikarenakan, menurut beliau, kata-kata tersebut tidak memiliki karakter dan
bentuk yang pasti, berubah setiap saat, bahkan ia tidak memiliki makna.
Karenanya mengapa mereka melakukan hal tersebut. Perlu diingat bahwa kata
‘pembangunan’, para filosof dan pemikir Barat sendiri mengetahui kata tersebut
hanya berasal dari kebudayaan Barat, yang merupakan produk dari pemikiran Barat
sekitar abad 18 dan 19, kira-kira dalam masa revolusi industri.<o:p></o:p></span></span></div>
<div class="MsoNormal" style="background: white; margin-bottom: 8.25pt; text-align: justify;">
<span style="color: #333333;"><span style="font-family: Trebuchet MS, sans-serif;">Kenyataannya, kata ini tidak terdapat
dalam perbendaharaan kata di Barat sebelum waktu itu. Ini merupakan hasil dari
sekulerisasi sebagai suatu program falsafah hidup yang ada dalam masyarakat
Barat sejak 700 tahun lalu.<o:p></o:p></span></span></div>
<div class="MsoNormal" style="background: white; margin-bottom: 8.25pt; text-align: justify;">
<span style="color: #333333;"><span style="font-family: Trebuchet MS, sans-serif;">Ide tentang ‘pembangunan’ –yang mana
semua Muslim sekarang ini juga menggunakannya dan tidak disadari– bahwa tidak
ada istilah yang sepadan dalam bahasa Negara Muslim manapun. Dalam bahasa
Melayu sendiri, kata ‘pembangunan’ pada hakikatnya adalah sebuah ide/gagasan
yang asing. Bahkan, mungkin, untuk peradaban Timur secara keseluruhan, adalah
hal yang aneh, karena gagasan ‘pembangunan’ menunjukkan jenis evolusi yang
linier, sejenis proses dari ‘infantility’ ke ‘maturity’.<o:p></o:p></span></span></div>
<div class="MsoNormal" style="background: white; margin-bottom: 8.25pt; text-align: justify;">
<span style="color: #333333;"><span style="font-family: Trebuchet MS, sans-serif;">Begitulah, bagaimana orang-orang
sekuler menafsirkan diri mereka sendiri bagaimana ‘untuk menjadi dewasa dan
berkembang’, yang mana ini merupakan bahasa yang sering digunakan manusia Barat
modern yang sekuler. Bahkan ketika kita menggunakan istilah ini, sebenarnya
kita telah mengakui presuposisi hegemoni Barat, yaitu seolah-olah kita
menyatakan bahwa ‘kami telah menyerahkan diri kami’.<o:p></o:p></span></span></div>
<div class="MsoNormal" style="background: white; margin-bottom: 8.25pt; text-align: justify;">
<span style="color: #333333;"><span style="font-family: Trebuchet MS, sans-serif;">Jadi, ketika kita berkata
‘pembangunan’, ini menunjukkan bahwa kita tidak sedang ‘bangun’, tetapi kita
masih tertidur, kita telah dibodohi; inilah arti sebenarnya dari “pembangunan”
yang dimaksudkan.<o:p></o:p></span></span></div>
<div class="MsoNormal" style="background: white; margin-bottom: 8.25pt; text-align: justify;">
<span style="color: #333333;"><span style="font-family: Trebuchet MS, sans-serif;">Untuk kejelasan dalam memahami makna
‘kedewasaan’. Prof. al-Attas memberikan sebuah gambaran yang berbeda, yaitu
tentang pendaki gunung yang sedang mendaki gunung tertinggi di dunia. Pendaki
ini apabila telah sampai di puncak, yang mana bagian atasnya merupakan daratan
es, melihat di puncak tersebut ada seekor ular besar yang menakjubkan dalam es.
Kemudian ia bergumam, “Saya akan memotong es ini dan akan saya bawa ular ini ke
bawah (kota) untuk dipamerkan ke orang-orang yang ingin melihat makhluk ajaib
ini.”<o:p></o:p></span></span></div>
<div class="MsoNormal" style="background: white; margin-bottom: 8.25pt; text-align: justify;">
<span style="color: #333333;"><span style="font-family: Trebuchet MS, sans-serif;">Dia akhirnya membawa bongkahan es itu
dan dipamerkan di pusat kota. Warga yang datang dan melihat berdecak kagum
dengan makhluk yang berukuran besar itu. Kemudian secara bertahap, tentu saja,
matahari mulai memanas dan mencairkan es secara perlahan sampai pada akhirnya
es tersebut benar-benar telah meleleh, maka tinggal-lah seeokor ular yang telah
dihangatkan kembali oleh sinar matahari, ular tersebut tidak mati dan
benar-benar hidup karena hanya beku dan kemudian mengamuk serta menghancurkan
seluruh kota beserta penduduknya.<o:p></o:p></span></span></div>
<div class="MsoNormal" style="background: white; margin-bottom: 8.25pt; text-align: justify;">
<span style="color: #333333;"><span style="font-family: Trebuchet MS, sans-serif;">Yang dimaksud dengan gambaran di atas
oleh Prof. al-Attas adalah sebuah perumpamaan tentang ‘gunung ego’. Bahwa ular
tersebut mengibaratkan sebuah ego yang sombong serta arogan, sebuah
ketidaktahuan yang berada dan menetap serta siap menyerang setiap jiwa manusia.
Hal itu adalah suatu penaklukan ego suatu gunung dalam artian ‘kedewasaan’ dan
‘keberanian’, bukanlah penaklukan gunung dari segi fisiknya. Hal itulah yang
harus terus-menerus diperjuangkan dan dilawan setiap hari.<o:p></o:p></span></span></div>
<div class="MsoNormal" style="background: white; margin-bottom: 8.25pt; text-align: justify;">
<span style="color: #333333;"><span style="font-family: Trebuchet MS, sans-serif;">Itulah sebabnya mengapa Nabi Muhammad
SAW berkata bahwa “jihad yang paling besar adalah perjuangan melawan diri
sendiri.” Jadi yang dimaksud ‘kedewasaan’ merujuk kepada kepada hal itu, bukan
kepada penaklukan gunung. Dengan hal yang demikianlah Prof. al-Attas ingin
menggugah pikiran kita bahwa mengapa kita menggunakan ‘bahasa sekulerisasi’, bahasa
orang-orang modern Barat yang sekuler, kecuali jika kita ingin menjadi diri
kita seperti itu, berpikir seperti itu dan menggunakan istilah yang sama dengan
yang mereka gunakan?<o:p></o:p></span></span></div>
<div class="MsoNormal" style="background: white; margin-bottom: 8.25pt; text-align: justify;">
<span style="color: #333333;"><span style="font-family: Trebuchet MS, sans-serif;">Jadi dalam hal ini, ketika kita
sebagai umat Islam berbicara tentang metafisika dalam Islam, kita seharusnya
merujuk pada visi tentang kenyataan dan kebenaran sekaligus yang ada pada
pikiran umat Islam yang cerdas. Ia berada dalam pikiran manusia yang diproyeksikan
ke dalam dunia nyata.<o:p></o:p></span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<br /></div>
<div class="MsoNormal" style="background: white; margin-bottom: 8.25pt; text-align: justify;">
<span style="color: #333333;"><span style="font-family: Trebuchet MS, sans-serif;">Dalam pandangan Prof. al-Attas ada
beberapa elemen mendasar dalam metafisika Islam yang tidak berubah. Hal ini didasarkan
pada sejarah dan fakta, tidak hanya bersifat teoritis. Ini mengenai sesuatu
yang konstan, misalnya, konsep Allah; makna wahyu; sifat agama; sifat manusia
dan psikologi kejiwaannya; makna pengetahuan; kebebasan; khalifah, nilai-nilai
kebajikan, serta makna kebahagiaan. Ini semua adalah kata kunci yang
menggambarkan pandangan hidup Islam yang melandasi sistem metafisika dalam
Islam; yang tidak berubah sepanjang masa, tidak seperti yang berlaku di Barat.<o:p></o:p></span></span></div>
<div class="MsoNormal" style="background: white; margin-bottom: 8.25pt; text-align: justify;">
<span style="color: #333333;"><span style="font-family: Trebuchet MS, sans-serif;">Di Barat, mereka telah berubah setiap
saat. Perubahan yang berkelanjutan ini, membuat pandangan hidup mereka, yang
sebenarnya sebuah system yang besar, menjadi hanya sebuah skema (paradigma).
Apa yang mereka sebut sebagai ‘paradigma’ juga harus kita gunakan, seolah-olah
worldview dalam Islam juga seperti sebuah paradigma yang harus berubah dan
berkembang.<o:p></o:p></span></span></div>
<div class="MsoNormal" style="background: white; margin-bottom: 8.25pt; text-align: justify;">
<span style="color: #333333;"><span style="font-family: Trebuchet MS, sans-serif;">Dalam sejarahnya, mereka
mengembangkannya karena seperti itulah yang telah terjadi kepada mereka. Hal
ini disebabkan karena sebuah ‘kekecewaan’, kegagalan misi Kristiani untuk
mengkristenkan orang-orang Barat, dengan kata lain ini adalah suatu penolakan
orang-orang Barat akan keimanan Kristen. Hal ini sebenarnya pandangan yang
tragis dalam melihat kehidupan; dan bahwa cara pandang yang sedemikian rupa,
tampaknya diusahakan untuk mereka paksakan kepada para intelektual di dunia Muslim.<o:p></o:p></span></span></div>
<div class="MsoNormal" style="background: white; margin-bottom: 8.25pt; text-align: justify;">
<span style="color: #333333;"><span style="font-family: Trebuchet MS, sans-serif;">Hal lain yang dikritik oleh Prof.
al-Attas mengenai kejiwaan manusia modern adalah, seperti adanya sistem parlemen
di dunia yang mengharuskan semua keputusan yang dibuat harus diketahui oleh
publik, maka komunitas ilmiah dan para teknokrat kita yang hidup di abad ini
telah mengubah lebih daripada yang telah dilakukan oleh suatu sistem parlemen.<o:p></o:p></span></span></div>
<div class="MsoNormal" style="background: white; margin-bottom: 8.25pt; text-align: justify;">
<span style="color: #333333;"><span style="font-family: Trebuchet MS, sans-serif;">Mereka tidak merasa berkewajiban
untuk memberikan alasan apapun atau melakukan sesuatu tanpa menjelaskannya
kepada masyarakat. Ini semua adalah hasil dari gagasan ‘development’ dan
kebangkitan ‘metode ilmiah’ yang telah diterapkan pada perilaku manusia.<o:p></o:p></span></span></div>
<div class="MsoNormal" style="background: white; margin-bottom: 8.25pt; text-align: justify;">
<span style="color: #333333;"><span style="font-family: Trebuchet MS, sans-serif;">Oleh karenanya, mereka telah
merendahkan martabat manusia. Tentu saja, hal tersebut tidak membahayakan para
teknokrat karena mereka telah melupakan bagaimana untuk menjadi manusia. Hal
tersebut justru membahayakan mereka yang masih memiliki jiwa kemanusiaan di
dalam diri mereka.<o:p></o:p></span></span></div>
<div class="MsoNormal" style="background: white; margin-bottom: 8.25pt; text-align: justify;">
<span style="color: #333333;"><span style="font-family: Trebuchet MS, sans-serif;">Ironisnya, mereka juga tidak tahu,
menurut cendekiawan dan filosof Barat sendiri, bagaimana caranya untuk menjadi
manusia. Mereka tidak tahu di mana kita berada sekarang dan dari mana kita
berasal serta ke mana kita akan beranjak. Mereka tidak ingin tahu hal tersebut
karena jenis pengetahuan yang mereka miliki menghalangi mereka untuk berbuat
yang demikian. Pandangan Prof. al-Attas tersebut juga telah dikatakan oleh para
filosof, pemikir, serta psikolog Barat. Seperti yang terangkum dalam The
Development Dictionary (ed. Wolfgang Sachs), mereka
mengkritisi “development” sebagai suatu persepsi yang menirukan kenyataan yang
ada, sebagai suatu mitos yang menyenangkan masyarakat, dan sebagai suatu
fantasi untuk memenuhi hasrat nafsu insaniah.<o:p></o:p></span></span></div>
<div class="MsoNormal" style="background: white; margin-bottom: 8.25pt; text-align: justify;">
<span style="color: #333333;"><span style="font-family: Trebuchet MS, sans-serif;">Di antara para psikolog
modern, ada yang mengatakan akan adanya penghapusan makna. Misalnya, Jeffrey
Burke Satinover mengatakan bahwa ada hal yang terus berubah serta telah
kehilangan maknanya dan akhirnya tentu saja arti dari keberadaan manusia itu
sendiri. Jadi hal ini terjadi karena munculnya ‘anarki sosial’.<o:p></o:p></span></span></div>
<div class="MsoNormal" style="background: white; margin-bottom: 8.25pt; text-align: justify;">
<span style="color: #333333;"><span style="font-family: Trebuchet MS, sans-serif;">Beberapa ilmuwan sosial dalam
pandangan Prof. al-Attas bertanggung jawab atas ini, karena mengisyaratkan
seolah-olah masyarakatlah yang memiliki wewenang (otoritas).<o:p></o:p></span></span></div>
<div class="MsoNormal" style="background: white; margin-bottom: 8.25pt; text-align: justify;">
<span style="color: #333333;"><span style="font-family: Trebuchet MS, sans-serif;">Penting sekiranya bagi para pemimpin
Muslim untuk mengetahui, selama ilmu pengetahun dijadikan alat ukur, bahwa
kekuasaan tidak seharusnya diberikan kepada rakyat karena umumnya mereka tidak
memiliki ilmu. Dan tragisnya, kadangkala masyarakat awam diminta untuk
mengambil suatu keputusan. Karena itulah kemunculan ‘anarki sosial’ dan juga
‘anarki intelektual’ yang semuanya tampak subjektif.<o:p></o:p></span></span></div>
<div class="MsoNormal" style="background: white; margin-bottom: 8.25pt; text-align: justify;">
<span style="color: #333333;"><span style="font-family: Trebuchet MS, sans-serif;">Menurut Attas, kita akan kembali ke
zaman Yunani kuno di mana terdapat orang-orang memanggil diri mereka dengan
‘sophists’ yang menolak kemungkinan adanya pengetahuan. Demikianlah masyarakat
kita sekarang, ketika mereka bertanya akan sesuatu, mereka akan mengutarakan
satu pandangan dan yang lain juga akan mmengutarakan pandangan yang lain juga.<o:p></o:p></span></span></div>
<div class="MsoNormal" style="background: white; margin-bottom: 8.25pt; text-align: justify;">
<span style="color: #333333;"><span style="font-family: Trebuchet MS, sans-serif;">Jadi, pada kenyataannya mereka
menolak kemungkinan adanya pengetahuan. Dengan kata lain, mereka tidak pernah
mengakui adanya otoritas apapun. Satu hal yang harus diingat, otoritas apapun
—baik otoritas politik, agama, budaya, sastra— harus dihormati, terutama yang
berada di posisi kekuasaan, para pemimpin kita. Tetapi jika mereka tidak
menghormati suatu otoritas, sebagai misal, ada beberapa kesalahan dalam hal
bahasa, dan orang-orang mengatakan bahwa ini adalah salah sedangkan orang-orang
yang berpengetahuan tentang hal tersebut juga berkata bahwa ini adalah salah,
namun para pemimpin mereka tetap bersikeras mengatakan bahwa ini adalah benar,
hal ini berarti sebuah penolakan terhadap kekuasaan.<o:p></o:p></span></span></div>
<div class="MsoNormal" style="background: white; margin-bottom: 8.25pt; text-align: justify;">
<span style="color: #333333;"><span style="font-family: Trebuchet MS, sans-serif;">Demikian juga dalam hal-hal lain
terutama dalam perkara agama, Prof. al-Attas berpendapat bahwa bagi seseorang
yang tidak cukup bekal dalam hal agama sebaiknya untuk idak berbicara tentang
perkara agama terutama di khalayak ramai karena akan membawa mudharat yang bisa
menimbulkan pertikaian.<o:p></o:p></span></span></div>
<div class="MsoNormal" style="background: white; margin-bottom: 8.25pt; text-align: justify;">
<span style="color: #333333;"><span style="font-family: Trebuchet MS, sans-serif;">Akhirnya Prof. al-Attas menyatakan
bahwa kehormatan suatu bangsa pada pangkalnya akan bergantung pada integritas
dan keluhuran ilmu pengetahuan yang ada pada mereka, karena dengan ilmu
pengetahuanlah yang akan membawa kepada kerendahan hati.<o:p></o:p></span></span></div>
<div class="MsoNormal" style="background: white; margin-bottom: 8.25pt; text-align: justify;">
<span style="color: #333333;"><span style="font-family: Trebuchet MS, sans-serif;">Dengan pengertian bukan tunduk kepada
kejahilan. Beliau mengungkapkan satu peribahasa Melayu, “ikut rasmi padi jangan
ikut rasmi lalang.” Dengan kata lain, karena tangkai ‘padi’, bila penuh dengan
gandum, dia menunduk ke bawah sebagai ibarat untuk segala hal yang baik.
Analogi ini pada hakikatnya bersumber dari al-Qur’an. Al-Qur’an berbicara
tentang pohon yang sarat dengan buah-buahan dan bila ada buah-buahan, semacam
menggantung ke bawah, sebagaimana halnya hikmah dan otoritas. Itulah yang
dimaksud dengan kerendahan hati. Berkaitan dengan kata “tawaddu” yang berasal
dari bahasa Arab “wada’a”.<o:p></o:p></span></span></div>
<div class="MsoNormal" style="background: white; margin-bottom: 8.25pt; text-align: justify;">
<span style="color: #333333;"><span style="font-family: Trebuchet MS, sans-serif;">Tentu saja, dalam kamus-kamus pada
umumnya mengartikan “tawaddu” dengan membuatnya rendah diri atau merendahkan
diri. Namun dalam kenyataannya, kamus-kamus tersebut tidak begitu tepat dalam
mengartikannya. Arti yang tepat berdasarkan pengamatan beliau adalah
‘meletakkan sesuatu pada tempatnya yang sesuai’, itulah arti yang sebenarnya
karena berarti ‘meletakkan sesuatu’. Adalah satu kesalahan dalam
menyalahartikan kewenangan, sebagai contoh, Jika seorang pemimpin diajak untuk
rapat, tidak benar bagi orang tersebut untuk membiarkan dirinya duduk di
belakang.<o:p></o:p></span></span></div>
<div class="MsoNormal" style="background: white; margin-bottom: 8.25pt; text-align: justify;">
<span style="color: #333333;"><span style="font-family: Trebuchet MS, sans-serif;">Dia harus menempati posisi depan
karena itu adalah tempat yang sesuai baginya. Jika tidak, berarti dia tidak
memiliki rasa hormat terhadap dirinya, tidak ada rasa hormat terhadap ilmu
pengetahuan yang ia punya, yang telah Allah anugerahkan kepadanya. Jadi, kata
tawaddu’ berarti mengerti dan memahami serta menempatkan diri kita di tempat
yang semestinya. Ini berarti kita harus memiliki ilmu pengetahuan yang tepat.<o:p></o:p></span></span></div>
<div class="MsoNormal" style="background: white; margin-bottom: 8.25pt; text-align: justify;">
<span style="color: #333333;"><span style="font-family: Trebuchet MS, sans-serif;">Sebagai kesimpulan, Prof. al-Attas
menyinggung tentang hak atas sesuatu (right places) sebagai inti dari semua
karya-karyanya; bahwa adab adalah kesesuaian dengan hak atas sesuatu tersebut,
bahwa keadilan adalah kondisi sesuatu yang berada di tempat yang tepat dan
sesuai, bahwa keberadaan (eksistensi) adalah tempat segala sesuatu apapun yang
tersusun dalam suatu keteraturan dari kenyataan ini. Jadi, ide tentang
mengetahui tempat yang jelas dan sesuai (proper place) memerlukan ilmu
pengetahuan yang mana seseorang selanjutnya harus bertindak berdasarkan hal
tersebut.<o:p></o:p></span></span></div>
<div class="MsoNormal" style="background: white; margin-bottom: 8.25pt; text-align: justify;">
<span style="color: #333333;"><span style="font-family: Trebuchet MS, sans-serif;">Jadi, kerendahan hati tidak berarti
bahwa kita harus sujud di hadapan kejahilan dan ketidakadilan. Beliau
menegaskan bahwa kita harus menyatakan apa yang benar meskipun kadangkala
merugikan diri kita. Sehingga kita perlu membicarakan tentang agama dalam
pandangan Islam dan juga filsafat ilmu (philosophy of science) karena
bagaimanapun tanpa filsafat ilmu kita akan menyimpang dan kembali meletakkan
diri kita pada posisi atau visi manusia Barat yang sekuler.<o:p></o:p></span></span></div>
<div class="MsoNormal" style="background: white; margin-bottom: 8.25pt; text-align: justify;">
<span style="color: #333333;"><span style="font-family: Trebuchet MS, sans-serif;">Oleh karenanya, dalam memahami
tentang esensi dari sebuah realitas, dikarenakan hal tersebut juga dipelajari
di Barat yaitu apa yang dimaksud dengan realitas itu sendiri serta apa itu
kebenaran, makanya kita harus berusaha untuk menjelaskannya berdasarkan kepada
sumber-sumber Islam yaitu berdasarkan apa yang ada di dalam Al Qur’an dan
Hadith beserta interpretasi daripadanya (tafsir) oleh para ulama’ sejati masa
silam.<o:p></o:p></span></span></div>
<div class="MsoNormal" style="background: white; margin-bottom: 8.25pt; text-align: justify;">
<span style="color: #333333;"><span style="font-family: Trebuchet MS, sans-serif;">Singkatnya, kita harus memahami masa
lalu kita untuk mengenali diri kita sendiri karena krisis yang dialami umat
Islam adalah krisis identitas. Wa ‘l-lāhu a’lam bi ‘l-Øawāb.*<o:p></o:p></span></span></div>
<div class="MsoNormal" style="background: white; margin-bottom: 8.25pt; text-align: justify;">
<span style="color: #333333;"><span style="font-family: Trebuchet MS, sans-serif;">Sumber: <a href="http://m.hidayatullah.com/artikel/tsaqafah/read/2012/09/05/2343/pandangan-hidup-menurut-prof-naquib-al-attas-1.html#.VESHlpSSxhk" target="_blank">http://m.hidayatullah.com/artikel/tsaqafah/read/2012/09/05/2343/pandangan-hidup-menurut-prof-naquib-al-attas-1.html#.VESHlpSSxhk</a> </span></span></div>
<div class="MsoNormal" style="background: white; margin-bottom: 8.25pt; text-align: justify;">
<span style="font-family: Trebuchet MS, sans-serif;"><br /></span></div>
<br />
<div class="MsoNormal" style="text-align: justify;">
<br /></div>
</div>
Anonymoushttp://www.blogger.com/profile/05761364923304260838noreply@blogger.com0tag:blogger.com,1999:blog-4509737844672338191.post-90307853938781643572014-10-19T20:57:00.000+07:002014-10-19T20:57:33.636+07:00الكهف و الرقيم في شرح بسم الله الرحمن الرحيم<div dir="ltr" style="text-align: left;" trbidi="on">
<br />
<div class="separator" style="clear: both; text-align: center;">
<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiNGP_nmf8xobLFQHDGi1NilCWQDhiejBFckM0Frw_lQ3-F12fCgthjjk1R3XlGn3ndXc3vcmNRgZ1tPHz98xfFs2qzuhgUBVaouexrPNkekMJ_BoWVI83iT3UNSR0mjF0LcEeUX7_T7A4/s1600/al-kahf.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><img border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiNGP_nmf8xobLFQHDGi1NilCWQDhiejBFckM0Frw_lQ3-F12fCgthjjk1R3XlGn3ndXc3vcmNRgZ1tPHz98xfFs2qzuhgUBVaouexrPNkekMJ_BoWVI83iT3UNSR0mjF0LcEeUX7_T7A4/s1600/al-kahf.jpg" /></a></div>
<div class="MsoNormal" style="text-align: center;">
<span style="font-family: "Trebuchet MS", sans-serif;"><span style="font-size: small;"><span lang="EN-US" style="line-height: 115%;"><br /></span></span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "Trebuchet MS", sans-serif;"><span style="font-size: small;"><span lang="EN-US" style="line-height: 115%;"><br /></span></span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: "Trebuchet MS", sans-serif;"><span style="font-size: small;"><span lang="EN-US" style="line-height: 115%;">Al-Kaḥf waʾl-Raqīm fī Sharḥ BismiʾlLāh al-Raḥmānir-Raḥīm atau gua dan tulisan
tentang penjelasan kalimat Basmalah merupakan tafsiran Sufi atas kalimat
Basmalah. Kitab ini dikarang oleh ʿAbd al-Karīm al-Jīlī yang meninggal tahun
832. Silahkan di download disini:<a href="http://abdelmagidzarrouki.com/2013-05-06-14-45-36/finish/682-/30869-/0" target="_blank">Al-Kaḥf waʾl-Raqīm</a></span> </span></span></div>
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Anonymoushttp://www.blogger.com/profile/05761364923304260838noreply@blogger.com0tag:blogger.com,1999:blog-4509737844672338191.post-60594274972364220302014-10-19T16:17:00.000+07:002014-10-20T09:28:42.226+07:00Cinta<div dir="ltr" style="text-align: left;" trbidi="on">
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</span></span><br />
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<span lang="EN-US" style="font-family: "IEQ", "serif"; line-height: 115%;"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">Indah dibicarakan dan senang didengar, itulah cinta. Bagi
pujangga, ‘cinta’ dipoles dalam bait indah. Bagi pemabuk asmara, ‘cinta’
membuat lupa masa dan gila pada yang dicintai bak legenda Laila Majnun dalam
sastra Arab yang terkenal itu. Bagi </span></span><i><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">thalib al-juhd</span></span></i><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">, ‘cinta’ itu kala
membaca dan mengulang kaji. Bagi Ahli Taṣṣawwuf, ‘cinta’ disebut </span></span><i><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">mahabbah</span></span></i><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">,
yakni </span></span><i><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">muraqabah ila Allah. </span></span></i></span></div>
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</span></span><br />
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<span lang="EN-US" style="font-family: "IEQ", "serif"; line-height: 115%;"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">Oh… Pantas saja Ibn ʿArabī mengkinayahkan cinta hamba
kepada Tuhan Pencipta Alam Raya bak seorang laki-laki yang benar-benar mencintai
seorang perempuan, lalu ia akan menacari jalan untuk mendepatkan cintanya
dengan cara menikahi wanita itu. Ia berkata: </span></span></span></div>
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<span lang="EN-US" style="font-family: "IEQ", "serif"; line-height: 115%;"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;"><br /></span></span></span></div>
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</span></span><br />
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<span lang="AR-SA" style="font-family: "Arial", "sans-serif"; line-height: 115%;"><span style="font-family: "Trebuchet MS", sans-serif;"><span style="font-size: large;">ولما أحب الرجل المرأة، طلب الوصلة أي غاية الوصلة التي
تكون في المحبة، فلم تكن في صورة النشأة العنصرية أعظم وصلة من النكاح.) أي، الجماع.
(و لهذا تعم الشهوة أجزاءه كلها، ولذلك أمر بالاغتسال منه، فعمت الطهارة، كما عم الفناء
فيها عند حصول الشهوة.) أي، ولأجل أن الرجل أحب المرأة والمرأة الرجل، وطلب كل منهما
الوصلة إلى الآخر غاية الوصلة، عمت الشهوة جميع أجزاء بدنهما.</span></span></span></div>
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</span></span><br />
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<br /></div>
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</span></span><br />
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<span lang="EN-US" style="font-family: "IEQ", "serif"; line-height: 115%;"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">Cinta hakiki, tidak akan anda dapatkan kecuali dengan
mengenal pasti terlebih dahulu, “siapa anda”?</span></span></span></div>
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</span></span><br />
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<span dir="RTL" lang="AR-EG" style="font-family: "Times New Roman", "serif"; line-height: 115%;"><span style="font-family: "Trebuchet MS", sans-serif;"><span style="font-size: large;"><br /></span></span></span>
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<span dir="RTL" lang="AR-SA" style="font-family: "Arial", "sans-serif"; line-height: 115%;"><span style="font-size: large;">من عرف نفسه فقد عرف ربه</span></span></div>
<span dir="RTL" lang="AR-EG" style="font-family: "Times New Roman", "serif"; line-height: 115%;"><span style="font-family: "Trebuchet MS", sans-serif;"><span style="font-size: large;"><br /></span></span></span></div>
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</span></span><br />
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<span lang="EN-US" style="font-family: "IEQ", "serif"; line-height: 115%;"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">“Siapa
yang mengenal dirinya, niscaya ia akan mengenal Tuhannya”</span></span></span></div>
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<span lang="EN-US" style="font-family: "IEQ", "serif"; line-height: 115%;"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;"><br /></span></span></span></div>
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<span lang="EN-US" style="font-family: "IEQ", "serif"; line-height: 115%;"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">Oh… Pantas saja Ahli Tasawwuf
menjadikan hadith ini sebagai dasar cinta.</span></span></span></div>
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</span></span><br />
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<span lang="EN-US" style="font-family: "IEQ", "serif"; line-height: 115%;"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">Ibn
ʿArabī berkata: </span></span></span></div>
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</span></span><br />
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<span lang="EN-US" style="font-family: "IEQ", "serif"; line-height: 115%;"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">“Pengenalan Insan akan hakikat dirinya merupakan
tonggak awal untuk mengenal akan Tuhannya, karena dengan dia mengetahui
Tuhannya merupakan hasil dari mengenal dirinya”. (Lihat, Ismaʿil al-Nabalusi, </span></span><i><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">Jawahir
al-Nushush fi hal kalimat al-fushush</span></span></i><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">: II: 422).</span></span></span></div>
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<span lang="EN-US" style="font-family: "IEQ", "serif"; line-height: 115%;"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;"><br /></span></span></span></div>
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<span lang="EN-US" style="font-family: "IEQ", "serif"; line-height: 115%;"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">Dan Raja Ali Haji, ulama dan pujangga itu bersenandung dalam baitnya sya’irnya, </span></span><i><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">Gurindam Dua Belas, </span></span></i><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">Gurindam I: </span></span></span></div>
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</span></span><br />
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<span lang="EN-US" style="font-family: "IEQ", "serif"; line-height: 115%;"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">Barang siapa tiada memegang agama, sekali-kali tiada
boleh dibilangkan nama.</span></span></span></div>
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</span></span><br />
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<span lang="EN-US" style="font-family: "IEQ", "serif"; line-height: 115%;"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">Barang siapa mengenal yang empat, maka ia itulah orang
yang ma'rifat.</span></span></span></div>
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</span></span><br />
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<span lang="EN-US" style="font-family: "IEQ", "serif"; line-height: 115%;"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">Barang siapa mengenal Allah, suruh dan tegahnya tiada
ia menyalah.</span></span></span></div>
<span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">
</span></span><br />
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<span lang="EN-US" style="font-family: "IEQ", "serif"; line-height: 115%;"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">Barang siapa mengenal diri, maka telah mengenal akan
Tuhan yang bahri.</span></span></span></div>
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</span></span><br />
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<span lang="EN-US" style="font-family: "IEQ", "serif"; line-height: 115%;"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">Barang siapa mengenal dunia, tahulah ia barang yang
teperdaya.</span></span></span></div>
<span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">
</span></span><br />
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<span lang="EN-US" style="font-family: "IEQ", "serif"; line-height: 115%;"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">Barang siapa mengenal akhirat, tahulah Ia dunia
mudarat.</span></span></span></div>
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</span></span><br />
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</span></span><br />
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<span lang="EN-US" style="font-family: "IEQ", "serif"; line-height: 115%;"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">Dan Imam al-Ghazālī pula menjelaskan:</span></span></span></div>
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</span></span><br />
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<span lang="EN-US" style="font-family: "IEQ", "serif";"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">“Ketahuilah [oleh mu] p</span></span></span><span style="font-family: "IEQ", "serif";"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">engetahuan
tentang diri adalah kunci pengetahuan tentang Tuhan, sesuai</span></span></span><span style="font-family: "IEQ", "serif";"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;"> </span></span></span><span style="font-family: "IEQ", "serif";"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">dengan</span></span></span><span lang="EN-US" style="font-family: "IEQ", "serif";"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;"> ayat: “</span></span></span><span style="font-family: "IEQ", "serif";"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">Akan Kami</span></span></span><span style="font-family: "IEQ", "serif";"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;"> </span></span></span><span style="font-family: "IEQ", "serif";"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">tunjukkan ayat-ayat kami di dunia
ini dan di dalam diri mereka, agar</span></span></span><span style="font-family: "IEQ", "serif";"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;"> </span></span></span><span style="font-family: "IEQ", "serif";"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">kebenaran tampak bagi mereka</span></span></span><span lang="EN-US" style="font-family: "IEQ", "serif";"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">”, dan h</span></span></span><span style="font-family: "IEQ", "serif";"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">adit</span></span></span><span lang="EN-US" style="font-family: "IEQ", "serif";"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">s Nabi</span></span></span><span style="font-family: "IEQ", "serif";"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">: </span></span></span><span lang="EN-US" style="font-family: "IEQ", "serif";"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">“Siapa </span></span></span><span style="font-family: "IEQ", "serif";"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">yang mentetahui
dirinya sendiri, </span></span></span><span lang="EN-US" style="font-family: "IEQ", "serif";"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">niscaya </span></span></span><span style="font-family: "IEQ", "serif";"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">akan
mengetahui</span></span></span><span style="font-family: "IEQ", "serif";"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;"> </span></span></span><span style="font-family: "IEQ", "serif";"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">Tuhan</span></span></span><span lang="EN-US" style="font-family: "IEQ", "serif";"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">nya”. </span></span></span><span style="font-family: "IEQ", "serif";"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">Nah, tidak ada yang
lebih dekat kepada</span></span></span><span style="font-family: "IEQ", "serif";"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;"> </span></span></span><span style="font-family: "IEQ", "serif";"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">anda
kecuali diri anda sendiri. Jika anda tidak mengetahui diri anda sendiri,</span></span></span><span style="font-family: "IEQ", "serif";"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;"> </span></span></span><span style="font-family: "IEQ", "serif";"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">bagaimana anda bisa mengetahui </span></span></span><span lang="EN-US" style="font-family: "IEQ", "serif";"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">Tuhan anda?</span></span></span><span style="font-family: "IEQ", "serif";"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">.</span></span></span></div>
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<span style="font-family: "IEQ", "serif";"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">Jika anda berkata: “Saya mengetahui diri saya</span></span></span><span lang="EN-US" style="font-family: "IEQ", "serif";"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">”, [jika] engkau maksudkan </span></span></span><span style="font-family: "IEQ", "serif";"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">bentuk
</span></span></span><span lang="EN-US" style="font-family: "IEQ", "serif";"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">zahir</span></span></span><span style="font-family: "IEQ", "serif";"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">
anda</span></span></span><span lang="EN-US" style="font-family: "IEQ", "serif";"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;"> [berupa]</span></span></span><span style="font-family: "IEQ", "serif";"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">
badan, muka dan anggota-anggota badan lainnya - pengetahuan seperti itu tidak akan
pernah bisa menjadi kunci pengetahuan tentang Tuhan. Demikian pula halnya jika
pengetahuan anda hanyalah sekedar bahwa kalau lapar anda makan, dan kalau marah
anda menyerang seseorang; akankah anda dapatkan kemajuan-kemajuan lebih lanjut
di dalam lintasan ini, mengingat bahwa dalam hal ini hewanlah kawan anda? </span></span></span></div>
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<span style="font-family: "IEQ", "serif";"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">Pengetahuan tentang diri yang sebenarnya, ada
dalam pengetahuan tentang</span></span></span><span style="font-family: "IEQ", "serif";"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;"> </span></span></span><span style="font-family: "IEQ", "serif";"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">hal-hal
berikut ini:</span></span></span><span style="font-family: "IEQ", "serif";"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;"> </span></span></span><span style="font-family: "IEQ", "serif";"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">Siapakah
anda, dan dari mana anda datang? Kemana anda pergi, apa tujuan</span></span></span><span style="font-family: "IEQ", "serif";"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;"> </span></span></span><span style="font-family: "IEQ", "serif";"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">anda datang lalu tinggal sejenak
di sini, serta di manakah kebahagiaan anda</span></span></span><span style="font-family: "IEQ", "serif";"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;"> </span></span></span><span style="font-family: "IEQ", "serif";"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">dan kesedihan anda yang sebenarnya berada?
Sebagian sifat anda adalah</span></span></span><span style="font-family: "IEQ", "serif";"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;"> </span></span></span><span style="font-family: "IEQ", "serif";"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">sifat-sifat
binatang, sebagian yang</span></span></span><span style="font-family: "IEQ", "serif";"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;"> </span></span></span><span style="font-family: "IEQ", "serif";"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">lain
adalah sifat-sifat setan dan selebihnya</span></span></span><span style="font-family: "IEQ", "serif";"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;"> </span></span></span><span style="font-family: "IEQ", "serif";"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">sifat-sifat malaikat. Mesti anda temukan, mana
di antara sifat-sifat ini yang</span></span></span><span style="font-family: "IEQ", "serif";"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;"> </span></span></span><span style="font-family: "IEQ", "serif";"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">aksidental
dan mana yan gesensial (pokok). Sebelum anda ketahui hal ini,</span></span></span><span style="font-family: "IEQ", "serif";"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;"> </span></span></span><span style="font-family: "IEQ", "serif";"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">tak akan bisa anda temukan letak
kebahagiaan anda yang sebenarnya</span></span></span><span lang="EN-US" style="font-family: "IEQ", "serif";"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">”. (Selengkapnya lihat, </span></span><i><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">Kimiya al-Saʿadah</span></span></i><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">, pasal: </span></span><i><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">Maʿrifat
al-Nafs</span></span></i><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">). </span></span></span></div>
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Anonymoushttp://www.blogger.com/profile/05761364923304260838noreply@blogger.com0tag:blogger.com,1999:blog-4509737844672338191.post-42848571262199005742014-10-10T11:16:00.002+07:002014-10-10T11:44:27.023+07:00The Travel of Ibn Baṭṭūṭah in The Malay World<div dir="ltr" style="text-align: left;" trbidi="on">
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<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjqL-UwUgXGIlMI_ScoRvV-ipA60UC9Q5GmB_tC2QP0YehwNDOROabZGWuT_stUmPPKD12wIkcmnhKRa0YLOyF0fUOminpl0f37Nz37Zcso4Ymc13E0xazd7BVQDjifbxLVDBvNu0WlEXc/s1600/ttt.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><span style="font-family: Trebuchet MS, sans-serif;"><img border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjqL-UwUgXGIlMI_ScoRvV-ipA60UC9Q5GmB_tC2QP0YehwNDOROabZGWuT_stUmPPKD12wIkcmnhKRa0YLOyF0fUOminpl0f37Nz37Zcso4Ymc13E0xazd7BVQDjifbxLVDBvNu0WlEXc/s1600/ttt.jpg" /></span></a></div>
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<span lang="EN-US"><span style="font-family: Trebuchet MS, sans-serif;"> </span></span><span lang="EN-US" style="font-family: 'Trebuchet MS', sans-serif; text-indent: 36pt;">(Translated </span><span style="font-family: 'Trebuchet MS', sans-serif; text-indent: 48px;">by Noor Idayu Abd Wahid, Aisyah Ngadiran, and Edi Kurniawan, f</span><span lang="EN-US" style="font-family: 'Trebuchet MS', sans-serif; text-indent: 36pt;">rom the </span><span lang="EN-US" style="font-family: 'Trebuchet MS', sans-serif; text-indent: 36pt;">book of </span><i style="font-family: 'Trebuchet MS', sans-serif; text-indent: 36pt;"><span lang="EN-US">Riḥlah Ibn Baṭṭūṭah, </span></i><span lang="EN-US" style="font-family: 'Trebuchet MS', sans-serif; text-indent: 36pt;">Chapter <i>Min Banjālah Ilā Jāwah</i> [from Bengal to Java]</span><span style="font-family: 'Trebuchet MS', sans-serif; text-indent: 36pt;">)</span></div>
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<span lang="EN-US"><span style="font-family: Trebuchet MS, sans-serif;">We ride the junk and after fifteen days we arrived at
a place named Barahnakar. The men there have mouths that look like dog’s mouth.
They do not embrace Hinduism or any other religions. Their houses are made of
cane, roofed with dried leaves, and built along the beachside. Their land is
rich with banana trees and betel, and areca nuts. Their men look like us except
that their mouths look like dog’s mouth, unlike their women, they are
brilliantly beautiful. <o:p></o:p></span></span></div>
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<span lang="EN-US"><span style="font-family: Trebuchet MS, sans-serif;"> Their men do not wear any clothes
and are always naked except for one man who always covers his genital with a
pouch made of carved bamboo, hanged around his stomach. The women on the other
hand cover their bodies with dried leaves. There are also amongst them Muslims
who come from Bengal and Java, living in an area. These Muslims told me that
the Barahnakar people make love like animals; they do not wear clothes and do
it in open. One man can have up to 30 wives and they do not commit infidelity.
If one man is caught red handed, they will be crucified to death or his friend
or slave will be crucified to death as a replacement and he will be freed. The
woman on the other hand will be raped by all of the King’s slaves one by one to
her death in front of the King. And the corpse will be thrown into the sea.</span></span></div>
<a name='more'></a><span style="font-family: Trebuchet MS, sans-serif;"><o:p></o:p></span><br />
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<span lang="EN-US"><span style="font-family: Trebuchet MS, sans-serif;"> To avoid adultery from happening,
the villagers do not allow the sailors from staying in the village except those
who wants to live with them for a long time. Due to that, they perform
transactions and negotiations at the seashore. They also use elephants to carry
water to the seashore for the merchants and sailors. This is because the water
source is very far from the seaside, and they also do not allow the merchants
and sailors to go into the village to seek for water, fearing that their women
will desire these handsome men.<o:p></o:p></span></span></div>
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<span lang="EN-US"><span style="font-family: Trebuchet MS, sans-serif;"> There are a lot of elephants in
Barahnakar and they can only be owned by the King. The King buys the elephants
from the villagers by trading it with garments. These people speak peculiar
language which can only be understood by those who live with them and mingle a
lot with them. When we arrived by the seaside they came to us using small
vessels. Each vessel is carved from a wood block. They came with bananas, rice,
areca nuts, betel, and fish. <o:p></o:p></span></span></div>
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<span lang="EN-US"><span style="font-family: Trebuchet MS, sans-serif;"> The King of Barahnakar came to meet
us on an elephant. A leather saddle was placed on the elephant. The King wore a
cloth made of goat’s skin, with the fur on the outer side. His royal highness
also wore 3 layers of colorful headbands made of silk, and held a bamboo spear.
The King was accompanied by 20 relatives who ride on elephants. We presented to
the King gifts consist of black pepper, ginger, cinnamon, dried fish from
Maldives, and a few pieces of cloth from Bengal. The locals do not wear any
clothes, but they dress their elephants on their feast days. Any ship that
stops by at Barahnakar must present a slave girl, a slave boy, cloth for the
elephants, and jewelries for the Queen to be worn around her waist and toes.
Shall anyone reluctant to do so, they will be bewitched by the villagers. The
spell enchanted will cause storm at the sea that can destroy the ships or can
nearly destroy them.<o:p></o:p></span></span></div>
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<span lang="EN-US"><span style="font-family: Trebuchet MS, sans-serif;"> One night, when we stayed at the
Barahnakar port, a slave boy gets off the ship. He made a secret appointment
with a local lady which was a daughter of one of the dignitaries of Barahnakar,
at a cave by the seaside. The slave boy belongs to one of the residents who
owns a ship and regularly commutes from and to Barahnakar. Her husband knew
about it and went to the cave with his friends. They found the slave boy and
the wife there. Both of them were brought before the King. The King immediately
sentenced the slave boy with punishment; his penis was to be cut off, and his
body was to be crucified. The king had also sentenced the woman with
punishment, he instructed the crowd to rape her to her death. Then the King
went to the beach and apologized to me for what happened. He said “Indeed we
find that our punishment must be implemented.” Then he presented his slave boy
as a replacement for the crucified slave boy to the ship owner. <o:p></o:p></span></span></div>
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<span style="font-family: Trebuchet MS, sans-serif;">After twenty five days, we
arrived at the island of al-Java which was referred to the Javanese
frankincense. We saw the island which was very green and flourish from the
distance of half a day's sail away. There were a lot of trees included the
coconut trees, betelnuts, cloves, Indian aloes, <i>al-syaki,</i> <i>al-barki</i>,
mangoes (‘<i>unbah</i>), jamun fruit, sweet oranges, and champor reeds. The inhabitants traffic used pieces of tin
and China gold, not melted, but in the ore form (as coin). However there’re a
lot of fragrant trees in the area of infidels rather than in the Believers’
area, except only slightly. <o:p></o:p></span></div>
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<span style="font-family: Trebuchet MS, sans-serif;"> When
we came at the port, the locals went out to get us by using their small boats
which were filled with coconuts, bananas, mangoes and fishes. Commonly, as
their custom, they will give all the stuffs to the traders who will give back
to them what they owns. The Assistant of Marine also met us and inspected all
the traders/merchants who were with us by asking some questions. Afterwards, he
allowed us to land at the shores. Then we went to a town which is a quite big
for a village and located by the seashore. There were houses that they called ‘<i>sarha</i>’
which was situated about four miles from the town. Then, Buhruz, the Assistance
of Marine, wrote to the Sultan to inform about my presence. The Sultan then
ordered Amir Daulasah with the generous <i>qadi</i> (Muslim judge) Amir Sayyid
al-Syirazi, Tajuddin al-Asbahani and some of the scholars of law to meet me.
With them was sent one of the King’s own saddle horses for me, and other horses
for my companions. After that, my companions and I rode the horses and headed
to the residence of the Sultan. <o:p></o:p></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: Trebuchet MS, sans-serif;"> Then
we came into the capital city of the Sultan that is the city of Sumatra. It was
a great and beautiful city which was surrounded by walls and towers made of
woods. The Sultan at that time was Sultan Malik al-Zahir which has his own’s
noble and generosity. He was in sect of Shafi’i school of law and adored to the
legists of Islamic jurisprudence. The Muslim legal scholars also came to his
ceremonies to read and learn the jurisprudence. The Sultan was also
enthusiastic to strive/endeavour and fight in wars. Besides, he was also a
humble one and always walks for his prayers on Friday. While the citizens also
subscribed to the sect of Shafi’i and love to strive (<i>jihad</i>), therefore
they attend him willingly on his warlike expeditions until they had defeated
the infidels. The infidels then, paid some tributes to them to ensure their
safety and peace.<o:p></o:p></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: Trebuchet MS, sans-serif;"> When
we came to the residence of the Sultan, we found some lancers planted on both
of the roadsides near to it. The lancers was made to warn people to alight from
their vehicle as there’s no one can ride through it. Then we headed to the
royal audience hall, the Sultan’s Deputy who was called ‘<i>Umdatu’l Mulk</i>
met me in an obliging manner. He stood opposite to us and shook our hands, and
then he sat with us. He then wrote a message to inform our arrival to the
Sultan. Afterwards, he sealed it and gave the message to a young man who will
bring back the answer. Then the other man came with <i>buqsyah</i> which is a
bag made of linen. The Deputy picked it up and holds my hand, and led me into a
small house named <i>faradkhanah</i>, which is Sultan’s resting place in the
daytime.<o:p></o:p></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: Trebuchet MS, sans-serif;"> The
Deputy usually comes to the court after dawn prayer and returns home after <i>I’syak</i>,
as well as other ministers and higher officials. He then took off three pieces
of clothes from the <i>buqsyah</i>, which is one of them made of pure silk
while the remaining clothes were made of silk and cotton, and silk and linen.
He also took off three more garments named <i>tahtaniyyat </i>(underwear),
which was similar with <i>kain sarong</i>, and also three other pieces which
were different types of each other named <i>wustaniyat </i>(middle-wear), while
the three robes more were ashen except one of them was white in colour. He then
also took off three of the head coverings. Then I wore one of those three
sarongs as a replacement of the pants and a shirt as the local’s custom here,
while my companions took the other clothes.<o:p></o:p></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span style="font-family: Trebuchet MS, sans-serif;"> Afterwards,
the servants came with a lot of dishes and the rice was more than another
dishes. Then they bring out a kind of <i>fuqa’</i> and also betels for a signal
to us to leave. The Deputy then came to us and we stood up together before we
left the court. Afterwards, we rode out together with him until we were brought
to a garden encircled by a wooden wall. In the middle of it was a house made of
wood and furnished with cotton velvet carpets they call <i>mukhmalat</i>, some
of which were dyed and others not. In the house there were rattan couches on
which were silk coverings, light coverlets and cushions called <i>al-bualisht</i>.<o:p></o:p></span></div>
<div class="MsoNormal" style="text-align: justify; text-indent: 36pt;">
<span lang="EN-US"><span style="font-family: Trebuchet MS, sans-serif;">We set down in a house with Sultan’s deputy. Then
Master Dawlasah came with his two female slaves and two servants. He said to me
that the Sultan said, “This high standing is based on our capability, not based
on the capability of Sultan Muḥammad”.<o:p></o:p></span></span></div>
<div class="MsoNormal" style="text-align: justify; text-indent: 36pt;">
<span style="font-family: Trebuchet MS, sans-serif;"><span lang="EN-US">Then the deputy (of Sultan) went out and the Master
Dawlasah remained with me. </span>We
knew each other <span lang="EN-US">because he has ever come to Delhi as a messenger. </span>I ask<span lang="EN-US">ed</span> him<span lang="EN-US">: “</span>when can I see <span lang="EN-US">the </span>Sultan?<span lang="EN-US">”</span> He answered: <span lang="EN-US">“</span>according to our tradition here, <span lang="EN-US">the
guest should not </span>meet <span lang="EN-US">and
say salām to Sultan except </span>after
three days<span lang="EN-US">, i</span>n
order to refresh his body and mind from tiredness<span lang="EN-US"> of journey.”<o:p></o:p></span></span></div>
<div class="MsoNormal" style="text-align: justify; text-indent: 36pt;">
<span style="font-family: Trebuchet MS, sans-serif;"><span lang="EN-US">We stayed there three days. He fed us three times in a
day. In every evening and morning, the fruits and candies were given to us. At
the fourth day, it was Friday, the Master Dawlasah came and said to me: “</span>your meeting with sultan will be held in the
exclusive place of the Mosque after praying<span lang="EN-US">”.<o:p></o:p></span></span></div>
<div style="background: white; margin-bottom: .0001pt; margin: 0cm; text-align: justify; text-indent: 36.0pt;">
<span style="font-family: Trebuchet MS, sans-serif;"><span lang="IN">Then, I came to the Masjid to
perform Jum</span><span lang="EN-US">’</span><span lang="IN">ah prayer accompanied by his </span><span lang="EN-US">gate keeper, Qayran</span><span lang="IN">. When I came to </span><span lang="EN-US">the S</span><span lang="IN">ultan, I </span><span lang="EN-US">met with Qāḍī Amīr
Sayyid </span><span lang="IN">on his right and the students
on his left side. He shook my hand, </span><span lang="EN-US">while </span><span lang="IN">I said
sa</span><span lang="EN-US">lā</span><span lang="IN">m to him</span><span lang="EN-US">,</span><span lang="IN"> and he gave me a seat on his left side.</span><span lang="EN-US"><o:p></o:p></span></span></div>
<div style="background: white; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 0cm; margin-right: 0cm; margin-top: 6.8pt; text-align: justify; text-indent: 36.0pt;">
<span style="font-family: Trebuchet MS, sans-serif;"><span lang="IN">He asked me about Sultan Mu</span><span lang="EN-US">ḥ</span><span lang="IN">ammad and my journeys and I answered</span><span lang="EN-US"> it</span><span lang="IN">. Then </span><span lang="EN-US">He came back to the
lecture (<i>mudhākarah</i>) of Islamic Law (<i>fiqh</i>) on the school of
thought of Imām al-Shāfiʿī </span><span lang="IN">until
Ashar time. After performing Ashar prayer, he entered the house and took off
his clothes which he worn; it was the clothes of </span><i><span lang="EN-US">Fuqahāʾ</span></i><span lang="IN">, which he wore it </span><span lang="EN-US">in </span><span lang="IN">every Friday </span><span lang="EN-US">by </span><span lang="IN">walking to the Masjid. Then he wore the King
clothes; it was Aqbiyyah which </span><span lang="EN-US">was </span><span lang="IN">made
from silk and cotton.</span><span lang="IN"> </span><span lang="EN-US"><o:p></o:p></span></span></div>
<div style="background: white; margin-bottom: .0001pt; margin: 0cm; text-align: justify;">
<span lang="EN-US"><span style="font-family: Trebuchet MS, sans-serif;"> <o:p></o:p></span></span></div>
<div style="background: white; margin-bottom: .0001pt; margin: 0cm; text-align: justify; text-indent: 36.0pt;">
<span style="font-family: Trebuchet MS, sans-serif;"><span lang="IN">When he went out from the
Masjid, he found the elephants and horses</span><span lang="EN-US">, near to </span><span lang="IN">the door. </span><span lang="EN-US">According to </span><span lang="IN">their tradition, if Sultan rode the elephant,
those who were </span><span lang="EN-US">w</span><span lang="IN">ith him
rode the horses. And if </span><span lang="EN-US">Sultan </span><span lang="IN">rode the
horse, they rode the elephants</span><span lang="EN-US">;</span><span lang="EN-US"> </span><span lang="EN-US">while the position of
scholars (<i>aḥl al-ʿilm</i>) were on his right-side. </span><span lang="IN">At that day, Sultan Malik rode the elephant,
hence we rode the horses accompaniying him to </span><span lang="EN-US">the </span><span lang="IN">assembly hall.<o:p></o:p></span></span></div>
<div style="background: white; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 0cm; margin-right: 0cm; margin-top: 6.8pt; text-align: justify; text-indent: 36.0pt;">
<span style="font-family: Trebuchet MS, sans-serif;"><span lang="IN">We got down like usual, wherein Sultan came
into the hall </span><span lang="EN-US">with his rider (elephant)</span><span lang="IN">. In the assembly hall there were Ministers,
Masters, Clerks, Official of Kingdom and commander of Army in line</span><span lang="EN-US"> up</span><span lang="IN">. <o:p></o:p></span></span></div>
<div style="background: white; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 0cm; margin-right: 0cm; margin-top: 6.8pt; text-align: justify; text-indent: 36.0pt;">
<span style="font-family: Trebuchet MS, sans-serif;"><span lang="IN">The first line was the line of Ministers and
Clerks. There were four Ministers. They came back to their place</span><span lang="EN-US">s</span><span lang="IN"> after saying sal</span><span lang="EN-US">ā</span><span lang="IN">m to </span><span lang="EN-US">the </span><span lang="IN">Sultan. <o:p></o:p></span></span></div>
<div style="background: white; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 0cm; margin-right: 0cm; margin-top: 6.8pt; text-align: justify; text-indent: 36.0pt;">
<span style="font-family: Trebuchet MS, sans-serif;"><span lang="IN">Then, the line of Masters. They said sal</span><span lang="EN-US">ā</span><span lang="IN">m </span><span lang="EN-US"> to the Sultan </span><span lang="IN">and </span><span lang="EN-US">went</span><span lang="IN"> back to
their place</span><span lang="EN-US">s</span><span lang="IN">. And each group did the same way. </span><span lang="EN-US"><o:p></o:p></span></span></div>
<div style="background: white; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 0cm; margin-right: 0cm; margin-top: 6.8pt; text-align: justify; text-indent: 36.0pt;">
<span style="font-family: Trebuchet MS, sans-serif;"><span lang="IN">Then the line of Nobles </span><span lang="EN-US">people </span><span lang="IN">and Jurist</span><span lang="EN-US">. Then the line of boon
companion;</span><span lang="IN"> the line of philosopher and
poets</span><span lang="EN-US">;</span><span lang="IN"> the line of commander of army and the line of
young men and slaves.</span><span lang="EN-US"><o:p></o:p></span></span></div>
<div style="background: white; margin-bottom: .0001pt; margin: 0cm; text-align: justify;">
<br /></div>
<div style="background: white; margin-bottom: .0001pt; margin: 0cm; text-align: justify; text-indent: 36.0pt;">
<span style="font-family: Trebuchet MS, sans-serif;"><span lang="IN">Sultan Malik al-Zahir </span><span lang="EN-US">stopped </span><span lang="IN">on his elephant</span><span lang="EN-US">; that is a seat in
front of </span><span lang="IN">the dome place. The
bejewelled bisector was raised above him. </span><span lang="EN-US">On his right and left
side, t</span><span lang="IN">here were 50 elephants with
full of ornaments</span><span lang="EN-US"> as well as there were also </span><span lang="IN">100 nubah horses</span><span lang="EN-US">.</span><span lang="IN"> There were special guard standing by his side.
Then, the singer </span><span lang="EN-US">men come to sing a song for him. <o:p></o:p></span></span></div>
<div style="background: white; margin-bottom: .0001pt; margin-bottom: 0cm; margin-left: 0cm; margin-right: 0cm; margin-top: 6.8pt; text-align: justify; text-indent: 36.0pt;">
<span style="font-family: Trebuchet MS, sans-serif;"><span lang="IN">There were </span><span lang="EN-US">the </span><span lang="IN">horses decorated by silk, gold anklets and
halter. </span><span lang="EN-US">Then,
the horses danced in front of him. So that, it really amazed me. I saw </span><span lang="IN">the same things when I was with the king of
India. When the sunset </span><span lang="EN-US">came</span><span lang="IN">, the
Sultan went back to his palace and the </span><span lang="EN-US">crowd</span><span lang="EN-US"> </span><span lang="EN-US">dispersed and went back </span><span lang="IN">to their houses.</span><span lang="EN-US"><o:p></o:p></span></span></div>
<div class="MsoNormal" style="text-align: justify; text-indent: 36pt;">
<span style="font-family: Trebuchet MS, sans-serif;"><span lang="EN-US">There was a Sultan Malik al-Zahir’s nephew who got
married to his daughter. So he appointed him as a ruler of some countries. This
man (Sultan’s nephew) was falling in love to a Master’s daughter and had
willing to marry her. </span>According
to <span lang="EN-US">the </span>tradition<span lang="EN-US"> in
Sumatra, if a man, whoever he was, whether he was a Master, important people,
or others that if his daughter reached the marriage age; they had to propose to
the Sultan on their marriage matters. Sultan will send some women to see her.
If the Sultan is interested in her personality, he will marry her. And if he is
not, he will leave her to her guardians to find any other people to marry. <o:p></o:p></span></span></div>
<div class="MsoNormal" style="text-align: justify; text-indent: 36pt;">
<span lang="EN-US"><span style="font-family: Trebuchet MS, sans-serif;">The people in Sumatra like to marry their daughter
with the Sultan; then they would get the prestige and glory. <o:p></o:p></span></span></div>
<div class="MsoNormal" style="text-align: justify; text-indent: 36pt;">
<span lang="EN-US"><span style="font-family: Trebuchet MS, sans-serif;">When the father of a girl has already gotten the
instruction of the Sultan - dealing with his daughter being loved by Sultan’s
nephew - so that, Sultan sent some people to see her and he finally took her as
a wife. As the result, the Sultan’s nephew’s love towards this girl became
stronger, but he did not find any way to get her.<o:p></o:p></span></span></div>
<div class="MsoNormal" style="text-align: justify; text-indent: 36pt;">
<span lang="EN-US"><span style="font-family: Trebuchet MS, sans-serif;">Then, Sultan Malik al-Zahir went to a battle. The
distance between him and his enemy, the Unbeliever’s Kingdom, was as long as
one month’s travel. His nephew disobeyed him and went to Sumatra. There was no
wall in Sumatra at that time. He claimed himself as a king. Some people trusted
him and acknowledged him as a leader but refuted by others. <o:p></o:p></span></span></div>
<div class="MsoNormal" style="text-align: justify; text-indent: 36pt;">
<span lang="EN-US"><span style="font-family: Trebuchet MS, sans-serif;">When Sultan Malik knew what his nephew was doing, he
went back to Sumatra. His nephew took the properties and stocks as much as he could
and the female slave who he loved. Then he went to a Non-Muslim Country in Mul
Java. Because of that occurrence, Sultan Malik built the wall in Sumatra.<o:p></o:p></span></span></div>
<div class="MsoNormal" style="text-align: justify; text-indent: 36pt;">
<span lang="EN-US"><span style="font-family: Trebuchet MS, sans-serif;">I stayed in Sumatra for fifteen days. I asked the
permission to travel because it was a good time for it. Moreover, the
transportation to China was not available at all time. The Sultan prepared a
junk and filled it with foodstuff. May Allah reward him well! He also sent his
companions to serve us in the junk. We travelled around his country for twenty
one nights.<o:p></o:p></span></span></div>
<br />
<div class="MsoNormal">
<br /></div>
</div>
Anonymoushttp://www.blogger.com/profile/05761364923304260838noreply@blogger.com0tag:blogger.com,1999:blog-4509737844672338191.post-4932405042728428942014-10-10T11:05:00.002+07:002014-10-10T11:06:04.360+07:00The Short History of Jambi<div dir="ltr" style="text-align: left;" trbidi="on">
<div align="center" class="MsoNormal" style="margin-bottom: 0.0001pt; text-align: center;">
<br /></div>
<div class="MsoNormal" style="margin-bottom: 0.0001pt; text-align: justify;">
<span style="font-family: Trebuchet MS, sans-serif;"><span lang="IN">The Jambi region, around the basin of the</span><span lang="IN"> </span><span lang="IN">Batanghari River in
central Sumatra, was the</span><span lang="IN"> </span><span lang="IN">site of the pre-Islamic kingdom of Melayu. It</span><span lang="IN"> </span><span lang="IN">also sometimes served as
the capital of the empire</span><span lang="IN"> </span><span lang="IN">of </span><span lang="EN-US">S</span><span lang="IN">riwijaya (</span><span lang="EN-US">S</span><span lang="IN">rivijaya). Jambi was an important</span><span lang="IN"> </span><span lang="IN">pepper port in the
seventeenth century</span><span lang="IN"> </span><span lang="IN">and later supplied dragon’s blood resin to China</span><span lang="IN"> </span><span lang="IN">and Europe. Jambi
resisted Dutch control until</span><span lang="IN"> </span><span lang="IN">the early twentieth century.</span><span lang="EN-US"><o:p></o:p></span></span></div>
<div class="MsoNormal" style="margin-bottom: 0.0001pt; text-align: justify;">
<br /></div>
<div class="MsoNormal" style="margin-bottom: 0.0001pt; text-align: justify;">
<span style="font-family: Trebuchet MS, sans-serif;"><span lang="IN">The earliest references to the region are</span><span lang="IN"> </span><span lang="IN">found in Chinese texts,
which recorded an embassy</span><span lang="IN"> </span><span lang="IN">from Melayu to the Chinese court</span><span lang="IN"> </span><span lang="IN">around 644 C.E. A stone inscription suggests</span><span lang="IN"> </span><span lang="IN">that </span><span lang="IN">S</span><span lang="IN">riwijaya
and Melayu were linked during</span><span lang="IN"> </span><span lang="IN">this period, and the writings of I-Tsing (IChing)</span><span lang="IN"> </span><span lang="IN">(635–713 C.E.) have been
taken to indicate</span><span lang="IN"> </span><span lang="IN">that
Jambi was the capital of </span><span lang="IN">S</span><span lang="IN">riwijaya at</span><span lang="IN"> </span><span lang="IN">that time. In the ninth century and again in the</span><span lang="IN"> </span><span lang="IN">eleventh century, Jambi
sent further missions to</span><span lang="IN"> </span><span lang="IN">the Chinese court.</span><span lang="IN"> </span><span lang="EN-US"><o:p></o:p></span></span></div>
<div class="MsoNormal" style="margin-bottom: 0.0001pt; text-align: justify;">
<br /></div>
<div class="MsoNormal" style="margin-bottom: 0.0001pt; text-align: justify;">
<span style="font-family: Trebuchet MS, sans-serif;"><span lang="IN">The large Buddhist complex of Muara</span><span lang="IN"> </span><span lang="IN">Jambi, 26 kilometers
downstream from the</span><span lang="IN"> </span><span lang="IN">modern capital, probably dates from the ninth</span><span lang="IN"> </span><span lang="IN">century, but there is
evidence that it was still of</span><span lang="IN"> </span><span lang="IN">importance in the thirteenth, when Melayu</span><span lang="IN"> </span><span lang="IN">seems again to have been
the capital of </span><span lang="IN">Sriwijaya</span><span lang="IN">.</span><span lang="IN"> </span><span lang="IN">Trade
in forest products and control of the</span><span lang="IN"> </span><span lang="IN">Straits of Melaka through which foreign shipping</span><span lang="IN"> </span><span lang="IN">passed were key to
Jambi’s importance.</span></span></div>
<a name='more'></a><span style="font-family: Trebuchet MS, sans-serif;"><span lang="EN-US"><o:p></o:p></span></span><br />
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<br /></div>
<div class="MsoNormal" style="margin-bottom: 0.0001pt; text-align: justify;">
<span style="font-family: Trebuchet MS, sans-serif;"><span lang="IN">In the mid-fourteenth century, the Jambi</span><span lang="IN"> </span><span lang="IN">kingdom came under the
control of Adityawarman,</span><span lang="IN"> </span><span lang="IN">who had been brought up in the Majapahit</span><span lang="IN"> </span><span lang="IN">kingdom in Java but was
probably the son of the</span><span lang="IN"> </span><span lang="IN">Malay uler. Adityawarman moved his capital to</span><span lang="IN"> </span><span lang="IN">Dharmashraya, somewhere
in the upper reaches</span><span lang="IN"> </span><span lang="IN">of the Batanghari. He extended his power to the</span><span lang="IN"> </span><span lang="IN">highlands of West Sumatra
and later moved the</span><span lang="IN"> </span><span lang="IN">capital to Pagarruyung. Although the </span><i><span lang="IN">Kertanagara,</span></i><span lang="IN">a Javanese account, listed it as a dependency</span><span lang="IN"> </span><span lang="IN">of Java, Jambi avoided
paying tribute to Majapahit</span><span lang="IN"> </span><span lang="IN">and sought patronage from China. However,</span><span lang="IN"> </span><span lang="IN">this strategy caused
Jambi to fall afoul of</span><span lang="IN"> </span><span lang="IN">both Majapahit and China. According to O.W.</span><span lang="IN"> </span><span lang="IN">Wolters (1986), the
Javanese laid waste to the</span><span lang="IN"> </span><span lang="IN">Jambi </span><i><span lang="IN">keraton </span></i><span lang="IN">(</span><i><span lang="IN">kraton, </span></i><span lang="IN">royal court, palace) in
1377.</span><span lang="EN-US"><o:p></o:p></span></span></div>
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<br /></div>
<div class="MsoNormal" style="margin-bottom: 0.0001pt; text-align: justify;">
<span style="font-family: Trebuchet MS, sans-serif;"><span lang="IN">After Adityawarman and until the arrival of</span><span lang="IN"> </span><span lang="IN">European traders, the
history of Jambi was</span><span lang="IN"> </span><span lang="IN">recorded only in oral tradition. Islam was probably</span><span lang="IN"> </span><span lang="IN">introduced in the early
fifteenth century,</span><span lang="IN"> </span><span lang="IN">when Jambi came under the sway of Demak.</span><span lang="IN"> </span><span lang="IN">By the sixteenth century,
Jambi was attracting</span><span lang="IN"> </span><span lang="IN">Arab and Portuguese merchants, but by this</span><span lang="IN"> </span><span lang="IN">time, it owed allegiance
to Melaka. In the seventeenth</span><span lang="IN"> </span><span lang="IN">century, pepper brought down the</span><span lang="IN"> </span><span lang="IN">river from the highlands attracted Dutch and</span><span lang="IN"> </span><span lang="IN">English traders. By 1626,
Jambi was regarded as</span><span lang="IN"> </span><span lang="IN">the chief source of pepper for the English East</span><span lang="IN"> </span><span lang="IN">India Company (EIC),
which brought Indian</span><span lang="IN"> </span><span lang="IN">textiles and gold for exchange. The Dutch also</span><span lang="IN"> </span><span lang="IN">found Jambi a profitable
source of pepper, and</span><span lang="IN"> </span><span lang="IN">Jambi enjoyed a time of plenty while manipulating</span><span lang="IN"> </span><span lang="IN">the Anglo-Dutch rivalry.</span><span lang="EN-US"><o:p></o:p></span></span></div>
<div class="MsoNormal" style="margin-bottom: 0.0001pt; text-align: justify;">
<br /></div>
<div class="MsoNormal" style="margin-bottom: 0.0001pt; text-align: justify;">
<span style="font-family: Trebuchet MS, sans-serif;"><span lang="IN">A fall in pepper prices and conflict with Johor</span><span lang="IN"> </span><span lang="IN">marked the start of
economic decline. This</span><span lang="IN"> </span><span lang="IN">process was exacerbated by disputes over royal</span><span lang="IN"> </span><span lang="IN">succession that led to a
split between upriver and</span><span lang="IN"> </span><span lang="IN">ownriver parts of the kingdom. By the 1630s,</span><span lang="IN"> </span><span lang="IN" style="color: #231f20;">the English
had left. Dutch attempts to profit</span><span lang="IN" style="color: #231f20;"> </span><span lang="IN" style="color: #231f20;">from Jambi’s internal difficulties
were unsuccessful,</span><span lang="IN" style="color: #231f20;">
</span><span lang="IN" style="color: #231f20;">and the (Dutch) United East India
Company</span><span lang="IN" style="color: #231f20;"> </span><span lang="IN" style="color: #231f20;">(VOC) closed its post in Jambi in 1770.</span><span lang="EN-US" style="color: #231f20;"><o:p></o:p></span></span></div>
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<span style="font-family: Trebuchet MS, sans-serif;"><span lang="IN" style="color: #231f20;">In the early nineteenth century, Jambi’s trade</span><span lang="IN" style="color: #231f20;"> </span><span lang="IN" style="color: #231f20;">was chiefly with the British city ports of Singapore<o:p></o:p></span></span></div>
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<span style="font-family: Trebuchet MS, sans-serif;"><span lang="IN" style="color: #231f20;">and Penang, the main exports being resins,</span><span lang="IN" style="color: #231f20;"> </span><span lang="IN" style="color: #231f20;">especially </span><i><span lang="IN" style="color: #231f20;">jerenang
</span></i><span lang="IN" style="color: #231f20;">(dragon’s blood resin). The</span><span lang="IN" style="color: #231f20;"> </span><span lang="IN" style="color: #231f20;">Dutch returned to Jambi in 1833 and forced a</span><span lang="IN" style="color: #231f20;"> </span><span lang="IN" style="color: #231f20;">contract with Sultan Muhammad Fakhruddin</span><span lang="IN" style="color: #231f20;"> </span><span lang="IN" style="color: #231f20;">(Facharudin)
(r. ca. 1833–1841) in which he relinquished</span><span lang="IN" style="color: #231f20;"> </span><span lang="IN" style="color: #231f20;">his
rights to import and export duties.</span><span lang="IN" style="color: #231f20;"> </span><span lang="IN" style="color: #231f20;">However, the British continued to
assert</span><span lang="IN" style="color: #231f20;"> </span><span lang="IN" style="color: #231f20;">their right to trade with Jambi, and Dutch</span><span lang="IN" style="color: #231f20;"> </span><span lang="IN" style="color: #231f20;">hegemony was circumvented by the use of alternative</span><span lang="IN" style="color: #231f20;"> </span><span lang="IN" style="color: #231f20;">trade routes.</span><span lang="EN-US" style="color: #231f20;"><o:p></o:p></span></span></div>
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<span style="font-family: Trebuchet MS, sans-serif;"><span lang="IN" style="color: #231f20;">In 1855, a new ruler, Sultan Taha Saifuddin</span><span lang="IN" style="color: #231f20;"> </span><span lang="IN" style="color: #231f20;">(r. 1855–1858), came to the throne. He refused</span><span lang="IN" style="color: #231f20;"> </span><span lang="IN" style="color: #231f20;">to continue the agreements that the Dutch had</span><span lang="IN" style="color: #231f20;"> </span><span lang="IN" style="color: #231f20;">forced on his predecessors and moved to a secret</span><span lang="IN" style="color: #231f20;"> </span><span lang="IN" style="color: #231f20;">location in the interior. The Dutch installed</span><span lang="IN" style="color: #231f20;"> </span><span lang="IN" style="color: #231f20;">a series of puppet rulers, but none</span><span lang="IN" style="color: #231f20;"> </span><span lang="IN" style="color: #231f20;">agreed
to Dutch requests to reside in the capital.</span><span lang="IN" style="color: #231f20;"> </span><span lang="IN" style="color: #231f20;">From
upriver bases, they kept in close contact</span><span lang="IN" style="color: #231f20;"> </span><span lang="IN" style="color: #231f20;">with Taha,
who orchestrated a continuing</span><span lang="IN" style="color: #231f20;"> </span><span lang="IN" style="color: #231f20;">but erratic resistance to the Dutch,
for whom</span><span lang="IN" style="color: #231f20;"> </span><span lang="IN" style="color: #231f20;">much of the territory remained unsafe.</span><span lang="EN-US" style="color: #231f20;"><o:p></o:p></span></span></div>
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<span style="font-family: Trebuchet MS, sans-serif;"><span lang="IN" style="color: #231f20;">In 1904, the Dutch killed Taha, and two</span><span lang="IN" style="color: #231f20;"> </span><span lang="IN" style="color: #231f20;">years later, Jambi became a full residency.Resistance</span><span lang="IN" style="color: #231f20;"> </span><span lang="IN" style="color: #231f20;">continued for some years, however, and</span><span lang="IN" style="color: #231f20;"> </span><span lang="IN" style="color: #231f20;">economic
factors brought about the relatively</span><span lang="IN" style="color: #231f20;"> </span><span lang="IN" style="color: #231f20;">settled period thereafter. Local
landowners were</span><span lang="IN" style="color: #231f20;"> </span><span lang="IN" style="color: #231f20;">compensated financially for the use of their</span><span lang="IN" style="color: #231f20;"> </span><span lang="IN" style="color: #231f20;">land for rubber plantations, heralding a period</span><span lang="IN" style="color: #231f20;"> </span><span lang="IN" style="color: #231f20;">of prosperity for the people of Jambi. Chinese</span><span lang="IN" style="color: #231f20;"> </span><span lang="IN" style="color: #231f20;">traders</span><span lang="IN" style="color: #231f20;">
</span><span lang="IN" style="color: #231f20;">gradually took over the commercial</span><span lang="IN" style="color: #231f20;"> </span><span lang="IN" style="color: #231f20;">center.</span><span lang="EN-US" style="color: #231f20;"><o:p></o:p></span></span></div>
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<span style="font-family: Trebuchet MS, sans-serif;"><span lang="IN" style="color: #231f20;">The period of the Japanese occupation</span><span lang="IN" style="color: #231f20;"> </span><span lang="IN" style="color: #231f20;">(1941–1945)
was one of hardship, which continued</span><span lang="IN" style="color: #231f20;"> </span><span lang="IN" style="color: #231f20;">during the years immediately
following</span><span lang="IN" style="color: #231f20;"> </span><span lang="IN" style="color: #231f20;">Indonesian independence in 1949. Jambi’s history</span><span lang="IN" style="color: #231f20;"> </span><span lang="IN" style="color: #231f20;">from then on has reflected the fortunes of</span><span lang="IN" style="color: #231f20;"> </span><span lang="IN" style="color: #231f20;">Indonesia
as a whole. Proximity to Singapore,</span><span lang="IN" style="color: #231f20;"> </span><span lang="IN" style="color: #231f20;">the large and</span><span lang="IN" style="color: #231f20;"> </span><span lang="IN" style="color: #231f20;">economically
active Chinese population,</span><span lang="IN" style="color: #231f20;"> </span><span lang="IN" style="color: #231f20;">and the availability of timber have</span><span lang="IN" style="color: #231f20;"> </span><span lang="IN" style="color: #231f20;">meant that a degree of prosperity has been</span><span lang="IN" style="color: #231f20;"> </span><span lang="IN" style="color: #231f20;">maintained.
However, the relative lack of substantial</span><span lang="IN" style="color: #231f20;"> </span><span lang="IN" style="color: #231f20;">resources
such as oil has meant that</span><span lang="IN" style="color: #231f20;"> </span><span lang="IN" style="color: #231f20;">Jambi has remained something of a
backwater.</span><span lang="EN-US" style="color: #231f20;"><o:p></o:p></span></span></div>
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<span style="font-family: Trebuchet MS, sans-serif;"><span lang="EN-US">*This article was written by Fiona
G. Kerlogue and published in the book of </span><i><span lang="IN">Southeast
Asia</span></i><span lang="EN-US">: </span><i><span lang="IN">A Historical Encyclopedia,</span></i><i><span lang="IN"> </span></i><i><span lang="IN">from
Angkor Wat to East Timor</span></i><i><span lang="IN"> </span></i><span lang="EN-US">(</span><span lang="IN" style="color: #231f20;">United States of America</span><span lang="EN-US" style="color: #231f20;">: </span><span lang="IN" style="color: #231f20;">ABC-CLIO,
Inc.</span><span lang="EN-US" style="color: #231f20;"> 2004), p.
677-8.</span><span lang="EN-US"><o:p></o:p></span></span></div>
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<b><span lang="IN" style="color: #231f20;"><span style="font-family: Trebuchet MS, sans-serif;">References:<o:p></o:p></span></span></b></div>
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<span style="font-family: Trebuchet MS, sans-serif;"><span lang="IN" style="color: #231f20;">Andaya, Barbara Watson. 1993. </span><i><span lang="IN" style="color: #231f20;">To Live as</span></i><i><span lang="IN" style="color: #231f20;"> </span></i><i><span lang="IN" style="color: #231f20;">Brothers: Southeast Sumatra in the Seventeenth</span></i><i><span lang="IN" style="color: #231f20;"> </span></i><i><span lang="IN" style="color: #231f20;">and Eighteenth Centuries. </span></i><span lang="IN" style="color: #231f20;">Honolulu:</span><span lang="IN" style="color: #231f20;"> </span><span lang="IN" style="color: #231f20;">University of Hawai’i Press.</span><span lang="IN" style="color: #231f20;"> </span><span lang="EN-US" style="color: #231f20;"><o:p></o:p></span></span></div>
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<span style="font-family: Trebuchet MS, sans-serif;"><span lang="IN" style="color: #231f20;">Locher-Scholten, Elspeth. 1994. </span><i><span lang="IN" style="color: #231f20;">Sumatraans</span></i><i><span lang="IN" style="color: #231f20;"> </span></i><i><span lang="IN" style="color: #231f20;">sultanaat en koloniale staat </span></i><span lang="IN" style="color: #231f20;">[</span><i><span lang="IN" style="color: #231f20;">Sumatran
Sultanates</span></i><i><span lang="IN" style="color: #231f20;"> </span></i><i><span lang="IN" style="color: #231f20;">and the Colonial State</span></i><span lang="IN" style="color: #231f20;">]. Leiden,The</span><span lang="IN" style="color: #231f20;"> </span><span lang="IN" style="color: #231f20;">Netherlands: KITLV.</span><span lang="EN-US" style="color: #231f20;"><o:p></o:p></span></span></div>
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<span style="font-family: Trebuchet MS, sans-serif;"><span lang="IN" style="color: #231f20;">Nilakanta Sastri, K.A. 1949. </span><i><span lang="IN" style="color: #231f20;">History of Sri Vijaya.</span></i><i><span lang="IN" style="color: #231f20;"> </span></i><span lang="IN" style="color: #231f20;">Madras, India: University of Madras.</span><span lang="IN" style="color: #231f20;"> </span><span lang="EN-US" style="color: #231f20;"><o:p></o:p></span></span></div>
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<span style="font-family: Trebuchet MS, sans-serif;"><span lang="IN" style="color: #231f20;">Tideman, J. 1938. </span><i><span lang="IN" style="color: #231f20;">Djambi. </span></i><span lang="IN" style="color: #231f20;">Amsterdam:</span><span lang="IN" style="color: #231f20;"> </span><span lang="IN" style="color: #231f20;">Koninklijk Nederlandsch Aardrijkskundig</span><span lang="IN" style="color: #231f20;"> </span><span lang="IN" style="color: #231f20;">Genootschap
en Zuid Sumatra Instituut.</span><span lang="EN-US" style="color: #231f20;"><o:p></o:p></span></span></div>
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<span style="font-family: Trebuchet MS, sans-serif;"><span lang="IN" style="color: #231f20;">Wolters,</span><span lang="IN" style="color: #231f20;"> </span><span lang="IN" style="color: #231f20;">O.W. 1986.“Restudying Some Chinese</span><span lang="IN" style="color: #231f20;"> </span><span lang="IN" style="color: #231f20;">Writings on </span><span lang="IN" style="color: #231f20;">Sriwijaya</span><span lang="IN" style="color: #231f20;">.” </span><i><span lang="IN" style="color: #231f20;">Indonesia </span></i><span lang="IN" style="color: #231f20;">42: 1–41.</span><span lang="EN-US" style="color: #231f20;"><o:p></o:p></span></span></div>
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Anonymoushttp://www.blogger.com/profile/05761364923304260838noreply@blogger.com0tag:blogger.com,1999:blog-4509737844672338191.post-13979676942627690902014-10-10T10:46:00.003+07:002014-10-10T10:52:07.118+07:00Oxford-Pershing Square Graduate Scholarships, University of Oxford, UK<div dir="ltr" style="text-align: left;" trbidi="on">
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<span style="font-family: Trebuchet MS, sans-serif;"><b><span style="border: 1pt none windowtext; padding: 0cm;">The
Oxford <a href="http://beasiswaindo.com/scholarships/tag/graduate/" title="Graduate"><span style="color: windowtext; text-decoration: none; text-underline: none;">Graduate</span></a> Scholarships</span></b><span style="border: 1pt none windowtext; padding: 0cm;"> have been
established through a groundbreaking new matched funding initiative to enable
the creation of fully-funded scholarships for graduate students of the highest
calibre from across the world. 2013-14 saw the very first Oxford Graduate
Scholars begin their studies.</span><o:p></o:p></span></div>
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<span style="font-family: Trebuchet MS, sans-serif;"><span style="border: 1pt none windowtext; padding: 0cm;">Scholarships
are awarded to applicants who have demonstrated excellent academic ability, who
will contribute to the University’s groundbreaking </span><a href="http://beasiswaindo.com/scholarships/tag/research/" title="research"><span style="border: none windowtext 1.0pt; color: windowtext; mso-border-alt: none windowtext 0cm; padding: 0cm; text-decoration: none; text-underline: none;">research</span></a><span style="border: none windowtext 1.0pt; mso-border-alt: none windowtext 0cm; padding: 0cm;">, and who will go on to contribute to the world as leaders in
their field, pushing the frontiers of knowledge. The University contributes 40%
of the funds for these scholarships, together with 60% from generous donations
provided by numerous supporters of the University and </span><a href="http://beasiswaindo.com/scholarships/tag/institut-teknologi-sepuluh-nopember/" title="its"><span style="border: none windowtext 1.0pt; color: windowtext; mso-border-alt: none windowtext 0cm; padding: 0cm; text-decoration: none; text-underline: none;">its</span></a><span style="border: none windowtext 1.0pt; mso-border-alt: none windowtext 0cm; padding: 0cm;"> colleges.</span><o:p></o:p></span></div>
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<span style="font-family: Trebuchet MS, sans-serif;"><span style="border: 1pt none windowtext; padding: 0cm;">The
Pershing Square Foundation supports exceptional leaders and innovative
organizations that tackle important social issues and deliver scalable and
sustainable impact. The Oxford-Pershing Square Graduate Scholarships for Oxford
1+1 MBA students provide a means to cultivate future leaders who will create
positive change around the world. Oxford 1+1 MBA scholars combine intelligence
and </span><a href="http://beasiswaindo.com/scholarships/tag/business/" title="business"><span style="border: none windowtext 1.0pt; color: windowtext; mso-border-alt: none windowtext 0cm; padding: 0cm; text-decoration: none; text-underline: none;">business</span></a><span style="border: none windowtext 1.0pt; mso-border-alt: none windowtext 0cm; padding: 0cm;"> acumen to result in meaningful and innovative action to
solve problems like </span><a href="http://beasiswaindo.com/scholarships/tag/poverty/" title="poverty"><span style="border: none windowtext 1.0pt; color: windowtext; mso-border-alt: none windowtext 0cm; padding: 0cm; text-decoration: none; text-underline: none;">poverty</span></a><span style="border: none windowtext 1.0pt; mso-border-alt: none windowtext 0cm; padding: 0cm;">, </span><a href="http://beasiswaindo.com/scholarships/tag/climate-change/" title="climate change"><span style="border: none windowtext 1.0pt; color: windowtext; mso-border-alt: none windowtext 0cm; padding: 0cm; text-decoration: none; text-underline: none;">climate change</span></a><span style="border: none windowtext 1.0pt; mso-border-alt: none windowtext 0cm; padding: 0cm;"> and overpopulation,
particularly in a complex world that changes so quickly. The Pershing Square
Foundation is a private family foundation, established by Karen and Bill Ackman
in 2006, and is based in New York city.</span><o:p></o:p></span></div>
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<span style="font-family: Trebuchet MS, sans-serif;"><span style="border: 1pt none windowtext; padding: 0cm;">The
scholarship will cover 100% of University and </span><a href="http://beasiswaindo.com/scholarships/tag/college/" title="college"><span style="border: none windowtext 1.0pt; color: windowtext; mso-border-alt: none windowtext 0cm; padding: 0cm; text-decoration: none; text-underline: none;">college</span></a><span style="border: none windowtext 1.0pt; mso-border-alt: none windowtext 0cm; padding: 0cm;"> fees and a grant for living costs (of at least £13,863).
Awards are made for the full duration of your fee liability for the MBA course.</span></span><br />
<a name='more'></a><span style="font-family: Trebuchet MS, sans-serif;"><o:p></o:p></span></div>
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<b><span style="border: 1pt none windowtext; padding: 0cm;"><span style="font-family: Trebuchet MS, sans-serif;">Scholarship
outcomes<o:p></o:p></span></span></b></div>
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<span style="font-family: Trebuchet MS, sans-serif;"><span style="border: 1pt none windowtext; padding: 0cm;">The
current status of the scholarship application process is summarised under
Scholarship status on this page. During the application process, this will be
updated from green (open for applications), to yellow (applications closing
soon), to red (applications are closed and the selection process is underway)
and finally to blue (the selection is complete and successful applicants have
been informed).</span><o:p></o:p></span></div>
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<span style="border: 1pt none windowtext; padding: 0cm;"><span style="font-family: Trebuchet MS, sans-serif;">Decisions
are expected to be made around April 2015. If you have not heard from us by the
time this page is updated to say that successful applicants have been notified,
then please assume that your application has been unsuccessful. Due to the
volume of applications we receive, we regret that we are unable to contact
unsuccessful applicants individually or provide feedback on applications.<o:p></o:p></span></span></div>
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<span style="font-family: Trebuchet MS, sans-serif;"><b><span style="border: 1pt none windowtext; padding: 0cm;">Eligibility</span></b><br />
</span></div>
<span style="font-family: Trebuchet MS, sans-serif;"><span style="border: none windowtext 1.0pt; mso-border-alt: none windowtext 0cm; padding: 0cm;">You should be applying to start a new 1+1 MBA programme at Oxford.</span><br /><b><span style="border: none windowtext 1.0pt; mso-border-alt: none windowtext 0cm; padding: 0cm;">Level of study</span></b><span style="border: none windowtext 1.0pt; mso-border-alt: none windowtext 0cm; padding: 0cm;">: </span><a href="http://beasiswaindo.com/scholarships/tag/master/" title="Master"><span style="border: none windowtext 1.0pt; color: windowtext; mso-border-alt: none windowtext 0cm; padding: 0cm; text-decoration: none; text-underline: none;">Master</span></a><span style="border: none windowtext 1.0pt; mso-border-alt: none windowtext 0cm; padding: 0cm;">’s<o:p></o:p></span><br /><b><span style="border: none windowtext 1.0pt; mso-border-alt: none windowtext 0cm; padding: 0cm;">Number of awards</span></b><span style="border: none windowtext 1.0pt; mso-border-alt: none windowtext 0cm; padding: 0cm;">: 5</span></span><br />
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<span style="font-family: Trebuchet MS, sans-serif;"><span style="border: 1pt none windowtext; padding: 0cm;">Scholarships
will be awarded on the basis of academic merit.</span><o:p></o:p></span></div>
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<span style="font-family: Trebuchet MS, sans-serif;"><span style="border: 1pt none windowtext; padding: 0cm;">Please
ensure that you meet the selection criteria for your course (see the </span><a href="http://beasiswaindo.com/go/?u=http://www.ox.ac.uk/admissions/graduate/courses" target="_blank"><span style="border: none windowtext 1.0pt; color: windowtext; mso-border-alt: none windowtext 0cm; padding: 0cm; text-decoration: none; text-underline: none;">Courses</span></a><span style="border: none windowtext 1.0pt; mso-border-alt: none windowtext 0cm; padding: 0cm;"> page for more information).</span><o:p></o:p></span></div>
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<span style="font-family: Trebuchet MS, sans-serif;"><span style="border: 1pt none windowtext; padding: 0cm;">This
scholarship is not open to applications from candidates who hold </span><a href="http://beasiswaindo.com/go/?u=http://www.ox.ac.uk/admissions/graduate/applying-to-oxford/after-you-apply/accepting-your-offer" target="_blank"><span style="border: none windowtext 1.0pt; color: windowtext; mso-border-alt: none windowtext 0cm; padding: 0cm; text-decoration: none; text-underline: none;">deferred offers</span></a><span style="border: none windowtext 1.0pt; mso-border-alt: none windowtext 0cm; padding: 0cm;"> to start in 2015-16.<o:p></o:p></span></span></div>
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<b><span style="border: 1pt none windowtext; padding: 0cm;"><span style="font-family: Trebuchet MS, sans-serif;"><a href="http://beasiswaindo.com/scholarships/tag/how-to/" title="How to"><span style="color: windowtext; text-decoration: none; text-underline: none;">How to</span></a> apply<o:p></o:p></span></span></b></div>
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<span style="font-family: Trebuchet MS, sans-serif;"><span style="border: 1pt none windowtext; padding: 0cm;">In
order to be considered for this scholarship, you must complete the </span><a href="http://beasiswaindo.com/go/?u=http://www.sbs.ox.ac.uk/programmes/degrees/1plus1/pershing-square-scholarship/applying-our-scholarship" target="_blank"><span style="border: none windowtext 1.0pt; color: windowtext; mso-border-alt: none windowtext 0cm; padding: 0cm; text-decoration: none; text-underline: none;">Said Business School MBA application form</span></a><span style="border: none windowtext 1.0pt; mso-border-alt: none windowtext 0cm; padding: 0cm;">, by 9 January 2015, selecting 1+1 under the programme of
interest. You must also submit your application for your chosen MSc by the
relevant January deadline for your course (9 January 2015 for </span><a href="http://beasiswaindo.com/scholarships/tag/computer-science/" title="Computer Science"><span style="border: none windowtext 1.0pt; color: windowtext; mso-border-alt: none windowtext 0cm; padding: 0cm; text-decoration: none; text-underline: none;">Computer Science</span></a><span style="border: none windowtext 1.0pt; mso-border-alt: none windowtext 0cm; padding: 0cm;">; 23 January 2015 for all other
subjects). If you do not apply as detailed above by the deadline, you will not
be considered for this scholarship. If you are admitted into the 1+1 programme,
we will contact you to invite you to apply for an Oxford-Pershing Square
Graduate Scholarship.</span><o:p></o:p></span></div>
<div class="MsoNormal" style="background: white; margin-bottom: 0.0001pt; text-align: justify; vertical-align: baseline;">
<span style="font-family: Trebuchet MS, sans-serif;"><span style="border: 1pt none windowtext; padding: 0cm;">To
be eligible for consideration for this scholarship, applicants must be
successful in being offered a place on their course after consideration of
applications received by the relevant January deadline for the course. Course
applications which are held over after the January deadline to be re-evaluated
against applications received by the March deadline or course applications
which have been put on a waiting list are not eligible for scholarship
consideration.</span><o:p></o:p></span></div>
<div class="MsoNormal" style="background: white; margin-bottom: 0.0001pt; text-align: justify; vertical-align: baseline;">
<span style="font-family: Trebuchet MS, sans-serif;"><span style="border: 1pt none windowtext; padding: 0cm;">Please
note, if you are accepted onto a different course from the one you originally
applied for, you should </span><a href="http://beasiswaindo.com/go/?u=https://uni-of-oxford.custhelp.com/app/ask" target="_blank"><span style="border: none windowtext 1.0pt; color: windowtext; mso-border-alt: none windowtext 0cm; padding: 0cm; text-decoration: none; text-underline: none;">contact us</span></a><span style="border: none windowtext 1.0pt; mso-border-alt: none windowtext 0cm; padding: 0cm;"> as soon as you are
notified of the change in order to ensure that your application for a
scholarship is maintained on your new course. A change of course may mean that
you are no longer eligible for this scholarship.</span><o:p></o:p></span></div>
<div class="MsoNormal" style="background: white; margin-bottom: 0.0001pt; text-align: justify; vertical-align: baseline;">
<b><span style="border: 1pt none windowtext; padding: 0cm;"><span style="font-family: Trebuchet MS, sans-serif;">Closing
date<o:p></o:p></span></span></b></div>
<div class="MsoNormal" style="background: white; margin-bottom: 0.0001pt; text-align: justify; vertical-align: baseline;">
<span style="border: 1pt none windowtext; padding: 0cm;"><span style="font-family: Trebuchet MS, sans-serif;">9
January 2015 for the MBA<o:p></o:p></span></span></div>
<div class="MsoNormal" style="background: white; margin-bottom: 0.0001pt; text-align: justify; vertical-align: baseline;">
<span style="font-family: Trebuchet MS, sans-serif;"><span style="border: 1pt none windowtext; padding: 0cm;">9 or
23 January 2015, depending on your course, for your chosen MSc</span><o:p></o:p></span></div>
<div class="MsoNormal" style="background: white; margin-bottom: 0.0001pt; text-align: justify; vertical-align: baseline;">
<span style="font-family: Trebuchet MS, sans-serif;"><b><span style="border: 1pt none windowtext; padding: 0cm;">Residency</span></b><span style="border: 1pt none windowtext; padding: 0cm;">:
All countries<o:p></o:p></span></span></div>
<div class="MsoNormal" style="background: white; margin-bottom: 0.0001pt; text-align: justify; vertical-align: baseline;">
<span style="font-family: Trebuchet MS, sans-serif;"><br /></span></div>
<div class="MsoNormal" style="background: white; margin-bottom: 0.0001pt; text-align: justify; vertical-align: baseline;">
<span style="font-family: Trebuchet MS, sans-serif;"><b><span style="border: 1pt none windowtext; padding: 0cm;">Subject</span></b><span style="border: 1pt none windowtext; padding: 0cm;">:
All 1+1 MBA programmes<o:p></o:p></span></span></div>
<div class="MsoNormal" style="background: white; margin-bottom: 0.0001pt; text-align: justify; vertical-align: baseline;">
<span style="font-family: Trebuchet MS, sans-serif;"><b><span style="border: 1pt none windowtext; padding: 0cm;">Value</span></b><span style="border: 1pt none windowtext; padding: 0cm;">:
100% of University and college fees and a grant for living costs (at least
£13,863)<o:p></o:p></span></span></div>
<div class="MsoNormal" style="background: white; margin-bottom: 0.0001pt; text-align: justify; vertical-align: baseline;">
<span style="font-family: Trebuchet MS, sans-serif;"><b><span style="border: 1pt none windowtext; padding: 0cm;">Duration</span></b><span style="border: 1pt none windowtext; padding: 0cm;">:
Period of fee liability for the MBA year of the 1+1 programme</span></span></div>
<div class="MsoNormal" style="background: white; margin-bottom: 0.0001pt; text-align: justify; vertical-align: baseline;">
<span style="font-family: Trebuchet MS, sans-serif;"> <o:p></o:p></span></div>
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<span style="font-family: Trebuchet MS, sans-serif;"><b><span style="border: 1pt none windowtext; padding: 0cm;">Disclaimer</span></b><span style="border: 1pt none windowtext; padding: 0cm;">:
Every effort has been made to ensure the above information is current and
correct. However, applicants should contact the appropriate administering body
before making an application, as details do change frequently.</span><o:p></o:p></span></div>
<div class="MsoNormal" style="background: white; margin-bottom: 0.0001pt; text-align: justify; vertical-align: baseline;">
<span style="border: 1pt none windowtext; padding: 0cm;"><span style="font-family: Trebuchet MS, sans-serif;"><br /></span></span></div>
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</div>
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<b><span style="background-color: white;"><span style="font-family: Trebuchet MS, sans-serif;">For more information, please visit this site: </span></span></b></div>
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<a href="http://beasiswaindo/" style="font-family: 'Trebuchet MS', sans-serif;" target="_blank">http://beasiswaindo.com/scholarships/oxford-pershing-square-graduate-scholarships-university-of-oxford-uk/?utm_source=feedburner&utm_medium=email&utm_campaign=Feed%3A%20ScholarshipsGrantsLoan%20%28Scholarships%20Beasiswa%29</a><br />
<span style="font-family: Trebuchet MS, sans-serif;"><span style="border: 1pt none windowtext; padding: 0cm;"><br /></span></span></div>
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Anonymoushttp://www.blogger.com/profile/05761364923304260838noreply@blogger.com0tag:blogger.com,1999:blog-4509737844672338191.post-71764535760512699742014-10-08T17:54:00.000+07:002014-10-08T18:10:45.314+07:00Teralamat Untukmu Bidadari Hati<div dir="ltr" style="text-align: left;" trbidi="on">
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<span style="font-family: Trebuchet MS, sans-serif;"><span style="color: #141823;">Edi
Kurniawan</span><o:p></o:p></span></div>
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<br /></div>
<div class="MsoNormal" style="background: white; line-height: 13.45pt; margin-bottom: .0001pt; margin-bottom: 0cm; text-align: justify;">
<span style="color: #141823;"><span style="font-family: Trebuchet MS, sans-serif;">Izinkan
aku bercerita tentang<o:p></o:p></span></span></div>
<div class="MsoNormal" style="background: white; line-height: 13.45pt; margin-bottom: .0001pt; margin-bottom: 0cm; text-align: justify; text-indent: 36.0pt;">
<span style="color: #141823;"><span style="font-family: Trebuchet MS, sans-serif;">gemuruh cinta di dada, biar nanti tercatat dan
engkau tahu<o:p></o:p></span></span></div>
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<br /></div>
<div class="MsoNormal" style="background: white; line-height: 13.45pt; margin-bottom: .0001pt; margin-bottom: 0cm; text-align: justify;">
<span style="color: #141823;"><span style="font-family: Trebuchet MS, sans-serif;">Ku
terjatuh, lalu ku bangkit; jatuh, lalu bangkit kembali. Berulang dan berkali<o:p></o:p></span></span></div>
<div class="MsoNormal" style="background: white; line-height: 13.45pt; margin-bottom: .0001pt; margin-bottom: 0cm; text-align: justify; text-indent: 36.0pt;">
<span style="color: #141823;"><span style="font-family: Trebuchet MS, sans-serif;">Hanya untuk dirimu!<o:p></o:p></span></span></div>
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<br /></div>
<div class="MsoNormal" style="background: white; line-height: 13.45pt; margin-bottom: .0001pt; margin-bottom: 0cm; text-align: justify;">
<span style="font-family: Trebuchet MS, sans-serif;"><span style="color: #141823;">Izinkan
aku berkisah tentang</span><o:p></o:p></span></div>
<div class="MsoNormal" style="background: white; line-height: 13.45pt; margin-bottom: .0001pt; margin-bottom: 0cm; text-align: justify; text-indent: 36.0pt;">
<span style="color: #141823;"><span style="font-family: Trebuchet MS, sans-serif;">pengorbanan cinta: sungguh, dua tahun lebih aku
paksakan diriku untuk memahamimu; setiap kemolekan tubuh dan gaya bahasamu, aku
ikuti dan pelajari. Sekiranya lalat-lalat nakal hinggap padamu, takkan
kuizinkan. Apalagi kotoran najis; anjing dan babi<o:p></o:p></span></span></div>
<div class="MsoNormal" style="background: white; line-height: 13.45pt; margin-bottom: .0001pt; margin-bottom: 0cm; text-align: justify; text-indent: 36.0pt;">
<span style="color: #141823;"><span style="font-family: Trebuchet MS, sans-serif;">Betapa besarnya cintaku padamu!<o:p></o:p></span></span></div>
<div class="MsoNormal" style="background: white; line-height: 13.45pt; margin-bottom: .0001pt; margin-bottom: 0cm; text-align: justify;">
<br /></div>
<div class="MsoNormal" style="background: white; line-height: 13.45pt; margin-bottom: .0001pt; margin-bottom: 0cm; text-align: justify;">
<span style="color: #141823;"><span style="font-family: Trebuchet MS, sans-serif;">Biarlah
cerita ini melekat bersama embun pagi, supaya nanti engkau tahu bahwa aku
bersungguh untuk mengkhitbahmu</span></span></div>
<a name='more'></a><span style="font-family: Trebuchet MS, sans-serif;"><o:p></o:p></span><br />
<div class="MsoNormal" style="background: white; line-height: 13.45pt; margin-bottom: .0001pt; margin-bottom: 0cm; text-align: justify;">
<br /></div>
<div class="MsoNormal" style="background: white; line-height: 13.45pt; margin-bottom: .0001pt; margin-bottom: 0cm; text-align: justify;">
<span style="color: #141823;"><span style="font-family: Trebuchet MS, sans-serif;">Adakah
engkau tahu wahai bidadari hati yang mengenang hati bahwa <o:p></o:p></span></span></div>
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<span style="font-family: Trebuchet MS, sans-serif;"><span style="color: #141823;">1
tahun terakhir ini, engkau selalu ada di benakku: siang dan malam; petang dan
pagi; jam dalam hitungan menit; menit dalam hitungan detik; bahkan saat
tertidurpun aku sering memimpikanmu</span><o:p></o:p></span></div>
<div class="MsoNormal" style="background: white; line-height: 13.45pt; margin-bottom: .0001pt; margin-bottom: 0cm; text-align: justify; text-indent: 36.0pt;">
<span style="color: #141823;"><span style="font-family: Trebuchet MS, sans-serif;">Sungguh, tidak bisa aku melupakanmu!<o:p></o:p></span></span></div>
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<br /></div>
<div class="MsoNormal" style="background: white; line-height: 13.45pt; margin-bottom: .0001pt; margin-bottom: 0cm; text-align: justify;">
<span style="color: #141823;"><span style="font-family: Trebuchet MS, sans-serif;">Lagi,
izinkan aku bercerita<o:p></o:p></span></span></div>
<div class="MsoNormal" style="background: white; line-height: 13.45pt; margin-bottom: .0001pt; margin-bottom: 0cm; text-align: justify; text-indent: 36.0pt;">
<span style="color: #141823;"><span style="font-family: Trebuchet MS, sans-serif;">untuk membuktikan cintaku, hampir kemana aku pergi,
suratmu selalu dibawa untuk dibaca; agar selalu terkenang, melekat dan terhujam
dalam jiwa.<o:p></o:p></span></span></div>
<div class="MsoNormal" style="background: white; line-height: 13.45pt; margin-bottom: .0001pt; margin-bottom: 0cm; text-align: justify; text-indent: 36.0pt;">
<br /></div>
<div class="MsoNormal" style="background: white; line-height: 13.45pt; margin-bottom: .0001pt; margin-bottom: 0cm; text-align: justify;">
<span style="color: #141823;"><span style="font-family: Trebuchet MS, sans-serif;">Sungguh,
kalimat indah yang tersusun dari huruf demi huruf dalam suratmu, jika aku
faham, betapa senangnya daku; serasa mengalahkan tumpukan emas segunung dan bergunung-gunung<o:p></o:p></span></span></div>
<div class="MsoNormal" style="background: white; line-height: 13.45pt; margin-bottom: .0001pt; margin-bottom: 0cm; text-align: justify;">
<br /></div>
<div class="MsoNormal" style="background: white; line-height: 13.45pt; margin-bottom: .0001pt; margin-bottom: 0cm; text-align: justify;">
<span style="color: #141823;"><span style="font-family: Trebuchet MS, sans-serif;">Sungguh,
untuk memahamimu otakku harus diperas karena bahasamu begitu klasik dan
“romantis”; yang menyiratkan “nasab”mu dari garis keturunan yang berilmu lagi
mulia<o:p></o:p></span></span></div>
<div class="MsoNormal" style="background: white; line-height: 13.45pt; margin-bottom: .0001pt; margin-bottom: 0cm; text-align: justify; text-indent: 36.0pt;">
<span style="font-family: Trebuchet MS, sans-serif;"><span style="color: #141823;">Tiada alasan bagiku untuk tidak memilihmu!</span><o:p></o:p></span></div>
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<br /></div>
<div class="MsoNormal" style="background: white; line-height: 13.45pt; margin-bottom: .0001pt; margin-bottom: 0cm; text-align: justify;">
<span style="font-family: Trebuchet MS, sans-serif;"><span style="color: #141823;">Karenanya:</span><o:p></o:p></span></div>
<div class="MsoNormal" style="background: white; line-height: 13.45pt; margin-bottom: .0001pt; margin-bottom: 0cm; text-align: justify;">
<span style="color: #141823;"><span style="font-family: Trebuchet MS, sans-serif;">Jika
bahasamu tidak atau belum aku fahami, sekuat tenaga aku cari tahu<o:p></o:p></span></span></div>
<div class="MsoNormal" style="background: white; line-height: 13.45pt; margin-bottom: .0001pt; margin-bottom: 0cm; text-align: justify; text-indent: 36.0pt;">
<span style="font-family: Trebuchet MS, sans-serif;"><span style="color: #141823;">Kamus dibuka! </span><o:p></o:p></span></div>
<div class="MsoNormal" style="background: white; line-height: 13.45pt; margin-bottom: .0001pt; margin-bottom: 0cm; text-align: justify;">
<span style="color: #141823;"><span style="font-family: Trebuchet MS, sans-serif;">Juga,
masih tidak faham, aku bertanya<o:p></o:p></span></span></div>
<div class="MsoNormal" style="background: white; line-height: 13.45pt; margin-bottom: .0001pt; margin-bottom: 0cm; text-align: justify; text-indent: 36.0pt;">
<span style="font-family: Trebuchet MS, sans-serif;"><span style="color: #141823;">Itu semua untukmu sayang!</span><o:p></o:p></span></div>
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<br /></div>
<div class="MsoNormal" style="background: white; line-height: 13.45pt; margin-bottom: .0001pt; margin-bottom: 0cm; text-align: justify;">
<span style="color: #141823;"><span style="font-family: Trebuchet MS, sans-serif;">Hayolah
sayangku, datanglah padaku dengan cepat<o:p></o:p></span></span></div>
<div class="MsoNormal" style="background: white; line-height: 13.45pt; margin-bottom: .0001pt; margin-bottom: 0cm; text-align: justify;">
<span style="color: #141823;"><span style="font-family: Trebuchet MS, sans-serif;">Berikan
pemahaman padaku<o:p></o:p></span></span></div>
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<br /></div>
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<span style="font-family: Trebuchet MS, sans-serif;"><span style="color: #141823;">Engkaulah
goresan jiwa: <i>al-Muwāfaqāt fī U</i></span><i><span style="color: #141823;">ṣ</span></i><i><span style="color: #141823;">ū</span></i><i><span style="color: #141823;">l al-Shar</span></i><i><span style="color: #141823;">ī</span></i><i><span style="color: #141823;">ʿ</span></i><i><span style="color: #141823;">ah</span></i><span style="color: #141823;"> karya
Ibrāhīm al-Lakhmī al-Shā</span><span style="color: #141823;">ṭ</span><span style="color: #141823;">ib</span><span style="color: #141823;">ī</span><o:p></o:p></span></div>
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<br /></div>
<div align="center" style="background: white; line-height: 13.45pt; margin-bottom: .0001pt; margin: 0cm; text-align: center;">
</div>
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<span style="color: #141823;"><span style="font-family: Trebuchet MS, sans-serif;">Aku
ingin segera wisuda.:-)</span></span><span style="font-family: 'Times New Roman', serif; font-size: 12pt;"><o:p></o:p></span><br />
<span style="color: #141823;"><span style="font-family: Trebuchet MS, sans-serif;"><br /></span></span>
<span style="color: #141823;"><span style="font-family: Trebuchet MS, sans-serif;"><br /></span></span>
<span style="color: #141823;"><span style="font-family: Trebuchet MS, sans-serif;"><br /></span></span>
<span style="color: #141823;"><span style="font-family: Trebuchet MS, sans-serif;">Kuala Lumpur, 8/10/2014</span></span></div>
</div>
Anonymoushttp://www.blogger.com/profile/05761364923304260838noreply@blogger.com0tag:blogger.com,1999:blog-4509737844672338191.post-50120852360427985212014-10-07T15:57:00.001+07:002014-10-08T16:18:57.624+07:00Pembuka dan Penghalang Pintu Rizki<div dir="ltr" style="text-align: left;" trbidi="on">
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<span style="font-family: Trebuchet MS, sans-serif;"><br /></span></div>
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<br /></div>
<div class="MsoNormal" style="text-align: justify; text-indent: 36.0pt;">
<span lang="EN-US" style="line-height: 115%;"><span style="font-family: Trebuchet MS, sans-serif;">Tanpa sadar, setelah bertemu Prof…., hatiku langsung
berdetak untuk menulis catatan ini. rizki! Ya, itulah yang akan dibincangkan. <o:p></o:p></span></span></div>
<div class="MsoNormal" style="text-align: justify; text-indent: 36.0pt;">
<span lang="EN-US" style="line-height: 115%;"><span style="font-family: Trebuchet MS, sans-serif;">Malam tadi, Prof… menginbox saya supaya menjumpai
beliau di kantornya esok. Lalu saya jawab, “iya, insyaAllah saya akan datang”.
Namun ada pertanyaan yang terdetak dalam hati, “untuk apa?”. Mikir… mikir… dan mikir… jawabannya ada dua
kemungkinan: 1. Memberikan ujrah atas pertolongan riset beliau beberapa hari
lalu. 2. Memberikan projek baru. Brummm….. ternyata poin yang kedua yang betul,
projek baru; poin pertama gak ada atau belum ada? Saya gak tahu.xixixixi..:-)<o:p></o:p></span></span></div>
<div class="MsoNormal" style="text-align: justify; text-indent: 36.0pt;">
<span lang="EN-US" style="line-height: 115%;"><span style="font-family: Trebuchet MS, sans-serif;">Setalah sampai, saudara Z sudah ada di kantor beliau.
Lalu Prof…, menjelaskan:<o:p></o:p></span></span></div>
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<span lang="EN-US" style="line-height: 115%;"><span style="font-family: Trebuchet MS, sans-serif;">“Edi, kita ada projek untuk mengedit, mentahqiq dan
mentakhrij <i>hadīth</i> kitab <i>Sayr al-Sālikīn</i> karya Syeikh ʿAbd al-Ṣamad
al-Falimbānī”, sembari beliau menyodorkan kitab tersebut kepada saya.</span></span></div>
<a name='more'></a><span style="font-family: Trebuchet MS, sans-serif;"><o:p></o:p></span><br />
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<span lang="EN-US" style="line-height: 115%;"><span style="font-family: Trebuchet MS, sans-serif;">Aku hanya diam dan berkata dalam hati, “ini bukan
karya sembarangan. Ini adalah salah satu karya ulama agung abad ke 18 asal bumi
Palembang, Sumatra”.<o:p></o:p></span></span></div>
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<span lang="EN-US" style="line-height: 115%;"><span style="font-family: Trebuchet MS, sans-serif;">Selama ini, aku sudah banyak terlibat dalam projek
penelitian bersama beliau. Alhamdulillah lancar, selesai tepat waktu. Tanpa banyak pertimbangan, saya terima dan
iyakan tawaran beliau. “Toh… di samping uang yang saya perlukan, yang lebih
utama adalah pemahaman akan isi kitab tersebut”, fikirku.<o:p></o:p></span></span></div>
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<span lang="EN-US" style="line-height: 115%;"><span style="font-family: Trebuchet MS, sans-serif;">Aku termenung, betapa terkadang kejujuran, keuletan
dan semangat kerja mendatangkan rizki secara berkesinambungan. Namun di sisi
lain, betapa, karena sikap kita juga, rizki itu terhijab.<o:p></o:p></span></span></div>
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<span lang="EN-US" style="line-height: 115%;"><span style="font-family: Trebuchet MS, sans-serif;">Bersikap amanahlah, insyaAllah rizki itu akan datang
secara berkesinambungan.:-)</span><span style="font-family: IEQ, serif; font-size: 12pt;"><o:p></o:p></span></span></div>
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Anonymoushttp://www.blogger.com/profile/05761364923304260838noreply@blogger.com0tag:blogger.com,1999:blog-4509737844672338191.post-24097293127263232014-10-07T15:47:00.000+07:002014-10-07T15:48:25.093+07:00Mereka Para Pekerja “Kotor”<div dir="ltr" style="text-align: left;" trbidi="on">
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<span lang="EN-US" style="line-height: 115%;"><span style="font-family: Trebuchet MS, sans-serif;">Sambil duduk di ruang riset, tiba2 seorang makcik
datang menghampiriku: <o:p></o:p></span></span></div>
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<span lang="EN-US" style="line-height: 115%;"><span style="font-family: Trebuchet MS, sans-serif;">“Dek, boleh tolong isikan pulsa ini”, sembari beliau
menyodorkan HP dan kartunya.<o:p></o:p></span></span></div>
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<span lang="EN-US" style="line-height: 115%;"><span style="font-family: Trebuchet MS, sans-serif;">“Boleh makcik, sini”, jawabku dengan logat Indonesia
yang kental karena saya sudah yakin bahwa dia orang Indonesia.<o:p></o:p></span></span></div>
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<span lang="EN-US" style="line-height: 115%;"><span style="font-family: Trebuchet MS, sans-serif;">“Awak orang Indonesia ke?”, dengan logat Melayu yang
kental.<o:p></o:p></span></span></div>
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<span lang="EN-US" style="line-height: 115%;"><span style="font-family: Trebuchet MS, sans-serif;">“Iya”<o:p></o:p></span></span></div>
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<span lang="EN-US" style="line-height: 115%;"><span style="font-family: Trebuchet MS, sans-serif;">“Saye pun orang Indonesia. Asal daripada mane? <o:p></o:p></span></span></div>
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<span lang="EN-US" style="line-height: 115%;"><span style="font-family: Trebuchet MS, sans-serif;">“Sumatra, Jambi”<o:p></o:p></span></span></div>
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<span lang="EN-US" style="line-height: 115%;"><span style="font-family: Trebuchet MS, sans-serif;">“Ohhh… saye dari Surabaya”.<o:p></o:p></span></span></div>
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<span lang="EN-US" style="line-height: 115%;"><span style="font-family: Trebuchet MS, sans-serif;">“Belajar bagian ape kat sini”.<o:p></o:p></span></span></div>
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<span lang="EN-US" style="line-height: 115%;"><span style="font-family: Trebuchet MS, sans-serif;">“Buat Pengajian Islam makcik”.</span></span></div>
<a name='more'></a><span style="font-family: Trebuchet MS, sans-serif;"><o:p></o:p></span><br />
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<span lang="EN-US" style="line-height: 115%;"><span style="font-family: Trebuchet MS, sans-serif;">“Oh… anak makcik ada lima. Semuanya sekolah. Ada yang
buat Perubatan (Kedokteran) dan Teknologi”. Mendengar itu, seorang pelajar memandang
sinis kepada makcik ini.<o:p></o:p></span></span></div>
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<span lang="EN-US" style="line-height: 115%;"><span style="font-family: Trebuchet MS, sans-serif;">“Subhanallah”, hatiku berucap. Dia adalah orang mulia
dan berpandangan jauh kedepan. Dia adalah orang yang bersemangat; meskipun gajinya dari Kampus ini sudah bisa aku tebak, berapa! Rasanya, kecil kemungkinan untuk menyekolahkan anak di Kedokteran, meskipun di Indonesia. Namun Allah
berkata lain. Saya yakin, anak2nya adalah anak yang berkah; dan anak2 yang
bersemangat. Semoga Allah mudahkan usaha mendidik anakmu Makcik.<o:p></o:p></span></span></div>
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<span lang="EN-US" style="line-height: 115%;"><span style="font-family: Trebuchet MS, sans-serif;">Makcik ini adalah orang TKI kedua yang saya jumpai di
Kampusku ini yang sukses menyekolah anaknya. Sungguh, pekerjaan mereka, bagi
yang memasang pundak tinggi alias “pesombong” adalah “kotor” (dalam artian di
tempat-tempat kotor seperti cleaning service etc, bukan berdasi dan ngantor). Namun,
sungguh, orang seperti makcik ini hatinya bening dan maju kedepan; mengalahkan
beberapa orang yang duduk tenang di atas Fortuner maupun BMW. Semangat makcik.:-)</span><span style="font-family: IEQ, serif; font-size: 12pt;"><o:p></o:p></span></span></div>
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Anonymoushttp://www.blogger.com/profile/05761364923304260838noreply@blogger.com0tag:blogger.com,1999:blog-4509737844672338191.post-1291208418467562582014-09-29T18:10:00.001+07:002014-09-29T18:10:50.254+07:00Kasyaf<div dir="ltr" style="text-align: left;" trbidi="on">
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<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhc2xzgCDzpC06lMCH-l4SHfR43xJUuBi_USsfb_-SO9fFGkBpLvSJkMpyfRXF7hUrFcpUxCC62nRQXsmVtNe1ii_RGZv7Vms_2_xsF-IX69E2U-XXkZZSTeva2GURj_TXoIyEm5RKSQTw/s1600/Kasyaf.jpg" imageanchor="1" style="margin-left: 1em; margin-right: 1em;"><span style="font-family: Trebuchet MS, sans-serif;"><img border="0" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhc2xzgCDzpC06lMCH-l4SHfR43xJUuBi_USsfb_-SO9fFGkBpLvSJkMpyfRXF7hUrFcpUxCC62nRQXsmVtNe1ii_RGZv7Vms_2_xsF-IX69E2U-XXkZZSTeva2GURj_TXoIyEm5RKSQTw/s1600/Kasyaf.jpg" /></span></a></div>
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<span lang="EN-US" style="font-family: Trebuchet MS, sans-serif; line-height: 115%;">Ahai… alunan gambus Turki dan tarian mistik Jalaluddin Arrumi lah mengantarkanku pada melodi yang melembutkan jiwa; menghanyutkan, diiringi melodi alam, labuhan
angin pada dedaunan; menghanyutkan, diiringi pijar dan kerdipan bintang
di tengah kegelapan malam tujuh petala langit dan bumi; menghanyutkan, bersama seteguk
anggur Ankara.<o:p></o:p></span></div>
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<span lang="EN-US" style="line-height: 115%;"><span style="font-family: Trebuchet MS, sans-serif;">Kuala Lumpur, 29 September 2014</span><span style="font-family: IEQ, serif; font-size: small;"><o:p></o:p></span></span></div>
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Anonymoushttp://www.blogger.com/profile/05761364923304260838noreply@blogger.com0tag:blogger.com,1999:blog-4509737844672338191.post-21111209837074191012014-09-28T22:44:00.001+07:002014-09-29T17:52:11.910+07:00THE THEORY OF ʿAṢABIYYAH IN IBN KHALDŪN’S POLITICAL THOUGHT <div dir="ltr" style="text-align: left;" trbidi="on">
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<b><span lang="EN-US" style="font-family: "IEQ", "serif"; line-height: 150%;"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">THE THEORY OF </span></span><i><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">ʿAṢABIYYAH </span></span></i><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">IN
IBN KHALDŪN’S POLITICAL THOUGHT</span></span></span></b></div>
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<span lang="EN-US" style="font-family: "IEQ", "serif"; line-height: 150%;"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">Its Relevance to Modern
Muslim States</span></span></span></div>
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<span lang="EN-US" style="font-family: "IEQ", "serif"; line-height: 150%;"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">By Edi Kurniawan*</span></span></span></div>
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<span style="font-family: "IEQ", "serif"; line-height: 150%;"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">Abū Zayd </span></span></span><span lang="EN-US" style="font-family: "IEQ", "serif"; line-height: 150%;"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">ʿ</span></span></span><span style="font-family: "IEQ", "serif"; line-height: 150%;"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">Ab</span></span></span><span lang="EN-US" style="font-family: "IEQ", "serif"; line-height: 150%;"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">d</span></span></span><span lang="EN-US" style="font-family: "IEQ", "serif"; line-height: 150%;"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;"> </span></span></span><span lang="EN-US" style="font-family: "IEQ", "serif"; line-height: 150%;"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">al-</span></span></span><span style="font-family: "IEQ", "serif"; line-height: 150%;"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">Raḥmān
</span></span></span><span lang="EN-US" style="font-family: "IEQ", "serif"; line-height: 150%;"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">ibn</span></span></span><span style="font-family: "IEQ", "serif"; line-height: 150%;"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;"> Muḥammad </span></span></span><span lang="EN-US" style="font-family: "IEQ", "serif"; line-height: 150%;"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">ibn</span></span></span><span lang="EN-US" style="font-family: "IEQ", "serif"; line-height: 150%;"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">
</span></span></span><span lang="EN-US" style="font-family: "IEQ", "serif"; line-height: 150%;"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">Muḥammad
ibn al-Ḥusayn ibn Muḥammad ibn Jābir </span></span></span><span style="font-family: "IEQ", "serif"; line-height: 150%;"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">Khaldūn
Al-Ḥaḍram</span></span></span><span lang="EN-US" style="font-family: "IEQ", "serif"; line-height: 150%;"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">ī or </span></span></span><span style="font-family: "IEQ", "serif"; line-height: 150%;"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">Ibn Khaldūn</span></span></span><span lang="EN-US" style="font-family: "IEQ", "serif"; line-height: 150%;"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">, is a
well-known Muslim scholar, known as the father of Sociology through his book, </span></span><a href="https://www.blogger.com/null" name="OLE_LINK4"><span style="mso-bookmark: OLE_LINK19;"><i style="mso-bidi-font-style: normal;"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">Kitāb al-ʿIbar wa Dīwān al-Mubtadaʾ wa
al-Khabar fī Ayyām al-ʿArab wa al-ʿAjam wa al-Barbar </span></span></i></span></a></span><span style="mso-bookmark: OLE_LINK4;"><span style="mso-bookmark: OLE_LINK19;"><i><span style="font-family: "IEQ", "serif"; line-height: 150%;"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">wa man </span></span></span></i></span></span><span style="mso-bookmark: OLE_LINK4;"><span style="mso-bookmark: OLE_LINK19;"><i><span style="font-family: "Times New Roman", "serif"; line-height: 150%;"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">ʻ</span></span></span></i></span></span><span style="mso-bookmark: OLE_LINK4;"><span style="mso-bookmark: OLE_LINK19;"><i><span style="font-family: "IEQ", "serif"; line-height: 150%;"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">Ā</span></span></span></i></span></span><span style="mso-bookmark: OLE_LINK4;"><span style="mso-bookmark: OLE_LINK19;"><i><span lang="EN-US" style="font-family: "IEQ", "serif"; line-height: 150%;"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">ṣ</span></span></span></i></span></span><span style="mso-bookmark: OLE_LINK4;"><span style="mso-bookmark: OLE_LINK19;"><i><span style="font-family: "IEQ", "serif"; line-height: 150%;"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">arahum min </span></span></span></i></span></span><span style="mso-bookmark: OLE_LINK4;"><span style="mso-bookmark: OLE_LINK19;"><i><span lang="EN-US" style="font-family: "IEQ", "serif"; line-height: 150%;"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">Dh</span></span></span></i></span></span><span style="mso-bookmark: OLE_LINK4;"><span style="mso-bookmark: OLE_LINK19;"><i><span style="font-family: "IEQ", "serif"; line-height: 150%;"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">awī </span></span></span></i></span></span><span style="mso-bookmark: OLE_LINK4;"><span style="mso-bookmark: OLE_LINK19;"><i><span lang="EN-US" style="font-family: "IEQ", "serif"; line-height: 150%;"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">al-Sulṭā</span></span></span></i></span></span><span style="mso-bookmark: OLE_LINK4;"><span style="mso-bookmark: OLE_LINK19;"><i><span style="font-family: "IEQ", "serif"; line-height: 150%;"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">n </span></span></span></i></span></span><span style="mso-bookmark: OLE_LINK4;"><span style="mso-bookmark: OLE_LINK19;"><i><span lang="EN-US" style="font-family: "IEQ", "serif"; line-height: 150%;"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">a</span></span></span></i></span></span><span style="mso-bookmark: OLE_LINK4;"><span style="mso-bookmark: OLE_LINK19;"><i><span style="font-family: "IEQ", "serif"; line-height: 150%;"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">l-Akb</span></span></span></i></span></span><span style="mso-bookmark: OLE_LINK4;"><span style="mso-bookmark: OLE_LINK19;"><i><span lang="EN-US" style="font-family: "IEQ", "serif"; line-height: 150%;"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">a</span></span></span></i></span></span><span style="mso-bookmark: OLE_LINK4;"><span style="mso-bookmark: OLE_LINK19;"><i><span style="font-family: "IEQ", "serif"; line-height: 150%;"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">r</span></span></span></i></span></span><span lang="EN-US" style="font-family: "IEQ", "serif"; line-height: 150%;"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">. He however also masters in political, economic, and
Islamic jurisprudence sciences. In the field of political science, o</span></span></span><span style="font-family: "IEQ", "serif"; line-height: 150%;"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">ne of the
most important </span></span></span><span lang="EN-US" style="font-family: "IEQ", "serif"; line-height: 150%;"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">of his theory </span></span></span><span style="font-family: "IEQ", "serif"; line-height: 150%;"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">is his </span></span></span><span lang="EN-US" style="font-family: "IEQ", "serif"; line-height: 150%;"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">theory</span></span></span><span style="font-family: "IEQ", "serif"; line-height: 150%;"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;"> of</span></span></span><span style="font-family: "IEQ", "serif"; line-height: 150%;"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;"> </span></span></span><i><span style="font-family: "IEQ", "serif"; line-height: 150%;"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">ʿaṣabiyyah</span></span></span></i><i><span style="font-family: "IEQ", "serif"; line-height: 150%;"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;"> </span></span></span></i><span style="font-family: "IEQ", "serif"; line-height: 150%;"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">(Arabic: </span></span></span><span dir="RTL" lang="AR-SA" style="font-family: "Arial", "sans-serif"; line-height: 150%;"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">عصبية</span></span></span><span style="font-family: "IEQ", "serif"; line-height: 150%;"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">).</span></span></span><span style="font-family: "IEQ", "serif"; line-height: 150%;"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;"> </span></span><i><span lang="EN-US"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">ʿAṣ</span></span></span></i></span><i><span style="font-family: "IEQ", "serif"; line-height: 150%;"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">abiyya</span></span></span></i><i><span lang="EN-US" style="font-family: "IEQ", "serif"; line-height: 150%;"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">h</span></span></span></i><span lang="EN-US" style="font-family: "IEQ", "serif"; line-height: 150%;"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;"> </span></span></span><span lang="EN-US" style="font-family: "IEQ", "serif"; line-height: 150%;"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">literally means </span></span><i><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">al-muḥāmah</span></span></i><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;"> and </span></span><i><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">al-mudāfaʿah</span></span></i><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;"> or those who
is defensed and protected. However </span></span><i><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">ʿaṣabiyyah</span></span></i><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;"> that meant by Ibn Khaldūn
here is not only limited to a family relationship attributed by kinship, but
also a relationship arising from brotherhood and partnership. It is understood
as consanguinity which has the power to bind the community. Thus, its bond will
make a group of people feels as if they are in the same feeling; like one body,
when part of it is hurt then the whole body will feel pain.</span></span></span><br />
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<span lang="EN-US" style="font-family: "IEQ", "serif"; line-height: 150%;"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">The main goal of </span></span><i><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">ʿaṣabiyyah </span></span></i><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">is </span></span><b><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">t</span></span></b><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">o
lead the royal authority because it will </span></span></span><span style="font-family: "IEQ", "serif"; line-height: 150%;"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">give</span></span></span><span style="font-family: "IEQ", "serif"; line-height: 150%;"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;"> </span></span></span><span style="font-family: "IEQ", "serif"; line-height: 150%;"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">protection
and make</span></span></span><span style="font-family: "IEQ", "serif"; line-height: 150%;"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;"> </span></span></span><span style="font-family: "IEQ", "serif"; line-height: 150%;"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">possible mutual defense, the pressing of claims
and every</span></span></span><span style="font-family: "IEQ", "serif"; line-height: 150%;"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;"> </span></span></span><span style="font-family: "IEQ", "serif"; line-height: 150%;"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">other kind of social activity.</span></span></span><span lang="EN-US" style="font-family: "IEQ", "serif"; line-height: 150%;"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;"> In Ibn Khaldūn’s thought, he differentiates between </span></span></span><span style="font-family: "IEQ", "serif"; line-height: 150%;"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">leadership </span></span></span><span lang="EN-US" style="font-family: "IEQ", "serif"; line-height: 150%;"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">and </span></span></span><span style="font-family: "IEQ", "serif"; line-height: 150%;"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">royal authority</span></span></span><span lang="EN-US" style="font-family: "IEQ", "serif"; line-height: 150%;"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">. </span></span></span><span style="font-family: "IEQ", "serif"; line-height: 150%;"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">Leadership means being a chieftain, and the leader is obeyed,
but he has</span></span></span><span style="font-family: "IEQ", "serif"; line-height: 150%;"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;"> </span></span></span><span style="font-family: "IEQ", "serif"; line-height: 150%;"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">no power to force others to accept
his rulings. Royal authority means superiority and</span></span></span><span style="font-family: "IEQ", "serif"; line-height: 150%;"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;"> </span></span></span><span style="font-family: "IEQ", "serif"; line-height: 150%;"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">the
power to rule by force</span></span></span><span lang="EN-US" style="font-family: "IEQ", "serif"; line-height: 150%;"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">. However, both
l</span></span></span><span style="font-family: "IEQ", "serif"; line-height: 150%;"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">eadership</span></span></span><span style="font-family: "IEQ", "serif"; line-height: 150%;"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;"> </span></span><span lang="EN-US"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">and </span></span></span></span><span style="font-family: "IEQ", "serif"; line-height: 150%;"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">royal</span></span></span><span lang="EN-US" style="font-family: "IEQ", "serif"; line-height: 150%;"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;"> authority needs </span></span><i><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">ʿaṣabiyyah</span></span></i><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;"> to achieve authority. L</span></span></span><span style="font-family: "IEQ", "serif"; line-height: 150%;"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">eadership </span></span></span><span lang="EN-US" style="font-family: "IEQ", "serif"; line-height: 150%;"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">will </span></span></span><span style="font-family: "IEQ", "serif"; line-height: 150%;"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">exist only through superiority, and superiority</span></span></span><span style="font-family: "IEQ", "serif"; line-height: 150%;"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;"> </span></span></span><span style="font-family: "IEQ", "serif"; line-height: 150%;"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">only
through group </span></span></span><i><span lang="EN-US" style="font-family: "IEQ", "serif"; line-height: 150%;"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">ʿaṣabiyyah</span></span></span></i><span lang="EN-US" style="font-family: "IEQ", "serif"; line-height: 150%;"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">. So that, </span></span></span><span style="font-family: "IEQ", "serif"; line-height: 150%;"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">leadership over people</span></span></span><span lang="EN-US" style="font-family: "IEQ", "serif"; line-height: 150%;"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;"> is also </span></span></span><span style="font-family: "IEQ", "serif"; line-height: 150%;"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">derive</span></span></span><span lang="EN-US" style="font-family: "IEQ", "serif"; line-height: 150%;"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">d</span></span></span><span style="font-family: "IEQ", "serif"; line-height: 150%;"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">
from a</span></span></span><span lang="EN-US" style="font-family: "IEQ", "serif"; line-height: 150%;"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">n</span></span></span><span lang="EN-US" style="font-family: "IEQ", "serif"; line-height: 150%;"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;"> </span></span></span><i><span lang="EN-US" style="font-family: "IEQ", "serif"; line-height: 150%;"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">ʿaṣabiyyah</span></span></span></i><span lang="EN-US" style="font-family: "IEQ", "serif"; line-height: 150%;"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;"> </span></span></span><span style="font-family: "IEQ", "serif"; line-height: 150%;"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">that
is superior to each</span></span></span><span style="font-family: "IEQ", "serif"; line-height: 150%;"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;"> </span></span></span><span style="font-family: "IEQ", "serif"; line-height: 150%;"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">individual </span></span></span><i><span lang="EN-US" style="font-family: "IEQ", "serif"; line-height: 150%;"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">ʿaṣabiyyah</span></span></span></i><i><span style="font-family: "IEQ", "serif"; line-height: 150%;"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">.</span></span></span></i></div>
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<i><span lang="EN-US" style="font-family: "IEQ", "serif"; line-height: 150%;"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">ʿAṣabiyyah, </span></span></span></i><span lang="EN-US" style="font-family: "IEQ", "serif"; line-height: 150%;"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">however,</span></span><i><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;"> </span></span></i><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">has the relationship to </span></span></span><span lang="EN-US" style="font-family: "IEQ", "serif"; line-height: 150%;"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">the rise and the fall of a state. </span></span></span><span style="font-family: "IEQ", "serif"; line-height: 150%;"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">A </span></span></span><span lang="EN-US" style="font-family: "IEQ", "serif"; line-height: 150%;"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">state</span></span></span><span style="font-family: "IEQ", "serif"; line-height: 150%;"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;"> can</span></span></span><span style="font-family: "IEQ", "serif"; line-height: 150%;"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;"> </span></span></span><span lang="EN-US" style="font-family: "IEQ", "serif"; line-height: 150%;"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">go</span></span></span><span style="font-family: "IEQ", "serif"; line-height: 150%;"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;"> through the whole cycle
within </span></span></span><span lang="EN-US" style="font-family: "IEQ", "serif"; line-height: 150%;"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">a</span></span></span><span style="font-family: "IEQ", "serif"; line-height: 150%;"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;"> span of four generations</span></span></span><span style="font-family: "IEQ", "serif"; line-height: 150%;"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;"> </span></span></span><span style="font-family: "IEQ", "serif"; line-height: 150%;"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">of
ruler</span></span></span><span lang="EN-US" style="font-family: "IEQ", "serif"; line-height: 150%;"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">s. </span></span></span><span style="font-family: "IEQ", "serif"; line-height: 150%;"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">In the beginning, the
first stage is </span></span></span><span lang="EN-US" style="font-family: "IEQ", "serif"; line-height: 150%;"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">a</span></span></span><span style="font-family: "IEQ", "serif"; line-height: 150%;"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;"> period </span></span></span><span lang="EN-US" style="font-family: "IEQ", "serif"; line-height: 150%;"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">o</span></span></span><span style="font-family: "IEQ", "serif"; line-height: 150%;"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">f establishment. Group</span></span></span><span style="font-family: "IEQ", "serif"; line-height: 150%;"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;"> </span></span></span><span style="font-family: "IEQ", "serif"; line-height: 150%;"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">solidarity
</span></span></span><span lang="EN-US" style="font-family: "IEQ", "serif"; line-height: 150%;"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">(</span></span></span><i><span lang="EN-US" style="font-family: "IEQ", "serif"; line-height: 150%;"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">ʿaṣabiyyah)</span></span></span></i><span style="font-family: "IEQ", "serif"; line-height: 150%;"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">
here is based on family</span></span></span><span style="font-family: "IEQ", "serif"; line-height: 150%;"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;"> </span></span></span><span style="font-family: "IEQ", "serif"; line-height: 150%;"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">ties and religion </span></span></span><span lang="EN-US" style="font-family: "IEQ", "serif"; line-height: 150%;"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">which </span></span></span><span style="font-family: "IEQ", "serif"; line-height: 150%;"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">is essential</span></span></span><span style="font-family: "IEQ", "serif"; line-height: 150%;"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;"> </span></span></span><span style="font-family: "IEQ", "serif"; line-height: 150%;"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">for the
preservation of the </span></span></span><span lang="EN-US" style="font-family: "IEQ", "serif"; line-height: 150%;"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">state</span></span></span><span style="font-family: "IEQ", "serif"; line-height: 150%;"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">. The ruler is more</span></span></span><span lang="EN-US" style="font-family: "IEQ", "serif"; line-height: 150%;"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;"> of</span></span></span><span style="font-family: "IEQ", "serif"; line-height: 150%;"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;"> a chief
than lord</span></span></span><span style="font-family: "IEQ", "serif"; line-height: 150%;"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;"> </span></span></span><span style="font-family: "IEQ", "serif"; line-height: 150%;"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">or king. He himself has to folIow the rules of religion</span></span></span><span lang="EN-US" style="font-family: "IEQ", "serif"; line-height: 150%;"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;"> because “d</span></span></span><span style="font-family: "IEQ", "serif"; line-height: 150%;"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">ynasties of
wide power and large royal authority</span></span></span><span style="font-family: "IEQ", "serif"; line-height: 150%;"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;"> </span></span></span><span style="font-family: "IEQ", "serif"; line-height: 150%;"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">have their
origin in religion based either on prophecy</span></span></span><span style="font-family: "IEQ", "serif"; line-height: 150%;"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;"> </span></span></span><span style="font-family: "IEQ", "serif"; line-height: 150%;"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">or on
truthful mission</span></span></span><span lang="EN-US" style="font-family: "IEQ", "serif"; line-height: 150%;"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">”.</span></span></span></div>
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<span style="font-family: "IEQ", "serif"; line-height: 150%;"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">In
the second stage</span></span></span><span lang="EN-US" style="font-family: "IEQ", "serif"; line-height: 150%;"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">, </span></span></span><span style="font-family: "IEQ", "serif"; line-height: 150%;"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">the ruler</span></span></span><span lang="EN-US" style="font-family: "IEQ", "serif"; line-height: 150%;"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;"> typically </span></span></span><span style="font-family: "IEQ", "serif"; line-height: 150%;"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">succeeds in monopolizing</span></span></span><span style="font-family: "IEQ", "serif"; line-height: 150%;"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;"> </span></span></span><span style="font-family: "IEQ", "serif"; line-height: 150%;"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">power.
He</span></span></span><span style="font-family: "IEQ", "serif"; line-height: 150%;"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;"> </span></span></span><span style="font-family: "IEQ", "serif"; line-height: 150%;"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">becomes an absolute master. This monopoly of
power by the ruler is the</span></span></span><span style="font-family: "IEQ", "serif"; line-height: 150%;"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;"> </span></span></span><span style="font-family: "IEQ", "serif"; line-height: 150%;"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">natural and
necessary end of the rule that began on the basis of natural</span></span></span><span style="font-family: "IEQ", "serif"; line-height: 150%;"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;"> </span></span></span><span style="font-family: "IEQ", "serif"; line-height: 150%;"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">group
solidarity.</span></span></span><span style="font-family: "IEQ", "serif"; line-height: 150%;"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;"> </span></span></span><span style="font-family: "IEQ", "serif"; line-height: 150%;"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">The
third is one of luxury and leisure when the ruler uses his authority</span></span></span><span style="font-family: "IEQ", "serif"; line-height: 150%;"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;"> </span></span></span><span style="font-family: "IEQ", "serif"; line-height: 150%;"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">to
satisfy his personal needs.</span></span></span><span style="font-family: "IEQ", "serif"; line-height: 150%;"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;"> </span></span></span><span style="font-family: "IEQ", "serif"; line-height: 150%;"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">The
fourth stage is a stage of contentment, satiation, and complacency.</span></span></span><span style="font-family: "IEQ", "serif"; line-height: 150%;"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;"> </span></span></span></div>
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<span lang="EN-US" style="font-family: "IEQ", "serif"; line-height: 150%;"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">When that dynasty has already been
established </span></span></span><span style="font-family: "IEQ", "serif"; line-height: 150%;"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">and</span></span></span><span lang="EN-US" style="font-family: "IEQ", "serif"; line-height: 150%;"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;"> ruler has already been
changed from first ruler to the next; then at that time the role of </span></span><i><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">ʿaṣabiyyah
</span></span></i><span style="mso-bidi-font-style: italic;"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">has been</span></span></span><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;"> eroded from their lives
that were caused due to indulgence, as described by Ibn Khaldūn that some of
the characteristics of royal authority tends to laziness, living in luxury;
while the character of the ruler claims all glory for </span></span></span><span style="font-family: "IEQ", "serif"; line-height: 150%;"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">itself</span></span></span><span lang="EN-US" style="font-family: "IEQ", "serif"; line-height: 150%;"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">, goes in
for luxury, and prefers for tranquility and peacefulness; then this is a
‘devastating disease’ of </span></span></span><i><span lang="EN-US" style="font-family: "IEQ", "serif"; line-height: 150%;"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">ʿaṣabiyyah</span></span></span></i><span lang="EN-US" style="font-family: "IEQ", "serif"; line-height: 150%;"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;"> among them; and ultimately shattering the kingdom.</span></span></span></div>
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<span lang="EN-US" style="font-family: "IEQ", "serif"; line-height: 150%;"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">In</span></span><i><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;"> </span></span></i><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">Ibn Khaldūn’s political
thought, </span></span><i><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">ʿaṣabiyyah, </span></span></i><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">religion, and state are in one cycle and they have a
mutual relationship one another; a state will be strong if it is based on
religion; religion will strengthen the </span></span><i><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">ʿaṣabiyyah</span></span></i><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;"> of a state, and the mission
of Islām will not be perfect without </span></span><i><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">ʿaṣabiyyah</span></span></i><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">. A state, however, </span></span></span><span lang="EN-US" style="font-family: "IEQ", "serif"; line-height: 150%;"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">will have wide power if it is based on </span></span></span><span style="font-family: "IEQ", "serif"; line-height: 150%;"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">religio</span></span></span><span lang="EN-US" style="font-family: "IEQ", "serif"; line-height: 150%;"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">n; either
it is prophecy (</span></span><i><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">nubuwwah</span></span></i><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">) or truthful mission (</span></span><i><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">daʿwah haqq</span></span></i><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">); and
religious mission will strengthen the </span></span><i><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">ʿaṣabiyyah</span></span></i><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">. </span></span></span><span lang="EN-US" style="font-family: "IEQ", "serif"; line-height: 150%;"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">The expansion of Islām will not be complete without </span></span><i><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">ʿaṣabiyyah</span></span></i><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">;
while </span></span><i><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">ʿaṣabiyyah</span></span></i><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;"> will strengthen the dynasty as well as the expansion of
Isl</span></span></span><span style="font-family: "IEQ", "serif"; line-height: 150%;"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">ā</span></span></span><span lang="EN-US" style="font-family: "IEQ", "serif"; line-height: 150%;"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">m.</span></span></span></div>
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<span lang="EN-US" style="font-family: "IEQ", "serif"; line-height: 150%;"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">In modern context, </span></span><i><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">ʿaṣabiyyah </span></span></i><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">can
be termed in various forms, names, and characteristics such as the spirit of
nationality or nationalism and the unity of thought (</span></span><i><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">waḥdat al-fikr</span></span></i><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">) and
the unity of purpose (</span></span><i><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">waḥdat al-hadaf</span></span></i><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">). Through these terms and other
values of </span></span><i><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">ʿaṣabiyyah, ʿaṣabiyyah </span></span></i><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">can be interpreted, elaborated, and
reflected in modern Muslim states as a high value. A clear example of it will
especially be portrayed in Indonesian modern context - through </span></span><i><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">Pancasila</span></span></i><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">
as the pillar of country and through its slogan </span></span><i><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">Bhinneka Tunggal Ika (</span></span></i></span><span style="background-attachment: scroll; background-clip: border-box; background-color: white; background-image: none; background-origin: padding-box; background-position: 0% 0%; background-repeat: repeat; background-size: auto; font-family: "IEQ", "serif"; line-height: 150%;"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">they are indeed different, but they are of the same kind</span></span></span><span lang="EN-US" style="background-attachment: scroll; background-clip: border-box; background-color: white; background-image: none; background-origin: padding-box; background-position: 0% 0%; background-repeat: repeat; background-size: auto; font-family: "IEQ", "serif"; line-height: 150%;"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">) - </span></span></span><span lang="EN-US" style="font-family: "IEQ", "serif"; line-height: 150%;"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">and in Malay world in general.</span></span></span></div>
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<span lang="EN-US" style="font-family: "IEQ", "serif"; line-height: 150%;"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;"><br /></span></span></span></div>
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<span lang="EN-US" style="font-family: "IEQ", "serif";"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;"><strong>* This paper </strong></span></span></span><strong style="font-family: 'Trebuchet MS', sans-serif;">summary </strong><strong style="font-family: 'Trebuchet MS', sans-serif;">was prepared for International
ILEM Summer School 2014 in Istanbul, Turkey on 23- 29 August 2014. Unfortunately,
it was not accepted.:-)</strong></div>
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<b><span lang="EN-US" style="font-family: "IEQ", "serif"; line-height: 115%;"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">REFERENCES</span></span></span></b></div>
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</span></span><br />
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<span style="font-family: "IEQ", "serif"; line-height: 115%;"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">ʿAbd al-Raḥmān Ibn Khaldūn, </span></span><i><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">Al-Taʿrīf
bi-Ibn Khaldūn wa-Riḥlatuh Gharban wa-Sharqan</span></span></i><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;"> (Dār al-Kitāb al-Banānī,
1979). </span></span></span></div>
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</span></span><br />
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<span class="CharAttribute22"><span lang="EN-US" style="line-height: 115%; mso-ansi-language: EN-US; mso-bidi-font-size: 12.0pt; mso-fareast-font-family: Batang;"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">_______,
</span></span></span></span><span class="CharAttribute27"><span style="line-height: 115%; mso-bidi-font-size: 12.0pt;"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">Kitāb al-ʿIbar wa Dīwān al-Mubtadaʾ wa al-Khabar fī Ayyām
al-ʿArab wa al-ʿAjam wa al-Barbar </span></span></span></span><span class="CharAttribute29"><span style="line-height: 115%; mso-bidi-font-size: 12.0pt; mso-fareast-font-family: Batang; mso-hansi-font-family: IEQ;"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">wa man </span></span></span></span><span class="CharAttribute30"><span style="line-height: 115%; mso-bidi-font-family: Arial; mso-bidi-font-size: 12.0pt; mso-fareast-font-family: Batang;"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">ʻ</span></span></span></span><span class="CharAttribute29"><span style="line-height: 115%; mso-bidi-font-size: 12.0pt; mso-fareast-font-family: Batang; mso-hansi-font-family: IEQ;"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">Āṣarahum min Dhawī Ash-Shaʾn al-Akbar</span></span></span></span><span class="CharAttribute31"><span style="line-height: 115%;"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;"> (Lebanon: D</span></span></span></span><span class="CharAttribute31"><span style="font-family: "Times New Roman", "serif"; line-height: 115%;"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">ā</span></span></span></span><span class="CharAttribute31"><span style="line-height: 115%;"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">r
al-Fikr, 2000)</span></span></span></span></div>
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</span></span><br />
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<span lang="EN-US" style="font-family: "IEQ", "serif"; line-height: 115%;"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">Abdullah Enan, </span></span><i><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">Ibn Khaldūn: His Life
and His Works</span></span></i><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;"> (New Delhi: Kitab Bhavan 1997).</span></span></span></div>
<span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">
</span></span><br />
<div class="MsoNormal" style="margin-left: 27.0pt; text-align: justify; text-indent: -27.0pt;">
<span lang="EN-US" style="font-family: "IEQ", "serif"; line-height: 115%;"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">ʿAbd al-Karīm Zaydān, </span></span><i><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">Uṣul al-Daʿwah</span></span></i><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">
(Baghdad, 1976). </span></span></span></div>
<span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">
</span></span><br />
<div class="MsoNormal" style="margin-left: 27.0pt; text-align: justify; text-indent: -27.0pt;">
<span lang="EN-US" style="font-family: "IEQ", "serif"; line-height: 115%;"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">ʿAbd al-Razīq al-Makkī, </span></span><i><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">al-Fikr
al-Falsafī ʿInd Ibn Khaldūn</span></span></i><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;"> (Iskandaria: Muaʾassasah al-Thaqāfah
al-Jāmiʿiyyah, 1970).</span></span></span></div>
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</span></span><br />
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<span lang="EN-US" style="font-family: "IEQ", "serif"; line-height: 115%;"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">Abū Dāwud, Sunan</span></span><i><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;"> Abī Dāwud</span></span></i><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">
(Damascus: Dār al-Risālah al-ʿālamiyyah, 2009).</span></span></span></div>
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</span></span><br />
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<span lang="EN-US" style="font-family: "IEQ", "serif"; line-height: 115%;"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">Aḥmad
Bābā al-Tunbaktī, </span></span><i><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">Nayl al-Ibtihāj Biṭaṭrīz al</span></span></i><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">-</span></span><i><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">Dībāj</span></span></i><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;"> (Ṭarāblas:
Kuliyyah al-Daʿwah al-Islāmiyyah, 1989).</span></span></span></div>
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</span></span><br />
<div class="MsoNormal" style="margin-left: 27.0pt; text-align: justify; text-indent: -27.0pt;">
<span lang="EN-US" style="font-family: "IEQ", "serif"; line-height: 115%;"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">Ahmad Syafiʿi Maʿarif, </span></span><i><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">Ibnu Khaldun
Dalam Pandangan Penulis Barat dan Timur</span></span></i><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;"> (Jakarta: Gema Insani Press, 1996).</span></span></span></div>
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</span></span><br />
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<span lang="EN-US" style="font-family: "IEQ", "serif"; line-height: 115%;"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">Barbara Stowasser “</span></span></span><span style="font-family: "IEQ", "serif"; line-height: 115%;"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">Ibn Khaldun</span></span></span><span lang="EN-US" style="font-family: "IEQ", "serif"; line-height: 115%;"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">’</span></span></span><span style="font-family: "IEQ", "serif"; line-height: 115%;"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">s
Philosophy of History:</span></span></span><span style="font-family: "IEQ", "serif"; line-height: 115%;"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;"> </span></span></span><span style="font-family: "IEQ", "serif"; line-height: 115%;"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">The Rise And Fall </span></span></span><span lang="EN-US" style="font-family: "IEQ", "serif"; line-height: 115%;"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">o</span></span></span><span style="font-family: "IEQ", "serif"; line-height: 115%;"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">f States And Civillzatio</span></span></span><span lang="EN-US" style="font-family: "IEQ", "serif"; line-height: 115%;"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">ns”, Working Paper </span></span></span><span style="font-family: "IEQ", "serif"; line-height: 115%;"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">at the Faculty of Politica</span></span></span><span lang="EN-US" style="font-family: "IEQ", "serif"; line-height: 115%;"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">l</span></span></span><span style="font-family: "IEQ", "serif"; line-height: 115%;"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">
Science,</span></span></span><span style="font-family: "IEQ", "serif"; line-height: 115%;"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;"> </span></span></span><span style="font-family: "IEQ", "serif"; line-height: 115%;"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">Ankara University</span></span></span><span lang="EN-US" style="font-family: "IEQ", "serif"; line-height: 115%;"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">, Turkey </span></span></span><span style="font-family: "IEQ", "serif"; line-height: 115%;"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">on
January 5</span></span></span><sup><span lang="EN-US" style="font-family: "IEQ", "serif"; line-height: 115%;"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">th</span></span></span></sup><span style="font-family: "IEQ", "serif"; line-height: 115%;"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">, 1984</span></span></span><span lang="EN-US" style="font-family: "IEQ", "serif"; line-height: 115%;"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">.</span></span></span></div>
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<span lang="EN-US" style="font-family: "IEQ", "serif"; line-height: 115%;"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">Ibn
al-Qāḍī, </span></span><i><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">Durrah al-Hajjar fī Asmāʾ al-Rijāl</span></span></i><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">, ed. Muḥammad Aḥmadī Abū
al-Nūr (Cairo: Maktabah Dār al-Turāth).</span></span></span></div>
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<span lang="EN-US" style="font-family: "IEQ", "serif"; line-height: 115%;"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">Ibn Manẓūr, </span></span><i><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">Lisān </span></span></i></span><i><span style="font-family: "IEQ", "serif"; line-height: 115%;"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">al</span></span></span></i><i><span lang="EN-US" style="font-family: "IEQ", "serif"; line-height: 115%;"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">-ʿArab</span></span></span></i><span lang="EN-US" style="font-family: "IEQ", "serif"; line-height: 115%;"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;"> (Cairo: Dār al-Maʿārif).</span></span></span></div>
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<span lang="EN-US" style="font-family: "IEQ", "serif"; line-height: 115%;"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">Ibn Khaldūn, </span></span></span><span style="font-family: "IEQ", "serif"; line-height: 115%;"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;"><em>Muqaddimah</em></span></span></span><span lang="EN-US" style="font-family: "IEQ", "serif"; line-height: 115%;"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;"> (Egypt:
Dār Ibn al-Haytham, 2005).</span></span></span><span lang="EN-US" style="font-family: "IEQ", "serif"; line-height: 115%;"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;"> </span></span></span></div>
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</span></span><br />
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<span lang="EN-US" style="font-family: "IEQ", "serif"; line-height: 115%;"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">Muhammad Zainiy Uthman, </span></span><i><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">Pemikiran dan
Pembinaan Tamadun</span></span></i><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;"> (Kuala Lumpur: Akademi </span></span></span><span style="font-family: "IEQ", "serif"; line-height: 115%;"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">Kenegaraan</span></span></span><span lang="EN-US" style="font-family: "IEQ", "serif"; line-height: 115%;"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;"> BTN, 2012).</span></span></span></div>
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<span lang="EN-US" style="font-family: "IEQ", "serif"; line-height: 115%;"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">Zainab al-Khudayri, </span></span></span><span style="font-family: "IEQ", "serif"; line-height: 115%;"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">Falsafah</span></span></span><i><span lang="EN-US" style="font-family: "IEQ", "serif"; line-height: 115%;"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;"> al-Tarikh
ʿInd Ibn Khaldun</span></span></span></i><span lang="EN-US" style="font-family: "IEQ", "serif"; line-height: 115%;"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">, translated into
Indonesia by Ahmad Rofiʿ ʿUtsmani (Bandung: Pustaka, 1995).</span></span></span></div>
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Anonymoushttp://www.blogger.com/profile/05761364923304260838noreply@blogger.com0tag:blogger.com,1999:blog-4509737844672338191.post-9773472519987719432014-09-25T15:19:00.000+07:002014-09-25T15:24:05.808+07:00Sejarah<div dir="ltr" style="text-align: left;" trbidi="on">
<br />
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<span lang="EN-US" style="font-family: "IEQ", "serif"; line-height: 115%;"><o:p><span style="font-family: "Trebuchet MS", sans-serif;"><span style="font-size: small;"><br /></span></span></o:p></span></div>
<div style="text-align: justify;">
<span style="font-family: "Trebuchet MS", sans-serif;"><span style="font-size: small;">
</span></span></div>
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<span lang="EN-US" style="font-family: "IEQ", "serif"; line-height: 115%;"><span style="font-family: "Trebuchet MS", sans-serif;"><span style="font-size: small;">Tengah malam, baru saja aku pulang dari kampus.
Tiba-tiba Isma’il, teman serumah baruku, memulakan percapan dan duduk
disampingku.</span></span></span></div>
<div style="text-align: justify;">
<span style="font-family: "Trebuchet MS", sans-serif;"><span style="font-size: small;">
</span></span></div>
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<span lang="EN-US" style="font-family: "IEQ", "serif"; line-height: 115%;"><span style="font-family: "Trebuchet MS", sans-serif;"><span style="font-size: small;">“Edi, I have a nice poetry”. </span></span></span></div>
<div style="text-align: justify;">
<span style="font-family: "Trebuchet MS", sans-serif;"><span style="font-size: small;">
</span></span></div>
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<span lang="EN-US" style="font-family: "IEQ", "serif"; line-height: 115%;"><span style="font-family: "Trebuchet MS", sans-serif;"><span style="font-size: small;">“Dia tahu sekali aku lagi tergila-gila sama Sya’ir
Arab”, kataku dalam hati.</span></span></span></div>
<div style="text-align: justify;">
<span style="font-family: "Trebuchet MS", sans-serif;"><span style="font-size: small;">
</span></span></div>
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<span lang="EN-US" style="font-family: "IEQ", "serif"; line-height: 115%;"><span style="font-family: "Trebuchet MS", sans-serif;"><span style="font-size: small;">“What poetry is that”, aku bertanya.</span></span></span></div>
<div style="text-align: justify;">
<span style="font-family: "Trebuchet MS", sans-serif;"><span style="font-size: small;">
</span></span></div>
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<span lang="EN-US" style="font-family: "IEQ", "serif"; line-height: 115%;"><span style="font-family: "Trebuchet MS", sans-serif;"><span style="font-size: small;">Lalu ia membuka dan menyodorkan buku kepadaku,
langsung ku tancap dan lihat judulnya, </span></span><i><span style="font-family: "Trebuchet MS", sans-serif;"><span style="font-size: small;">al-Islām fī Nījiriyā</span></span></i><span style="font-family: "Trebuchet MS", sans-serif;"><span style="font-size: small;">; artinya,
Islam di Nigeria.</span></span></span></div>
<div style="text-align: justify;">
<span style="font-family: "Trebuchet MS", sans-serif;"><span style="font-size: small;">
</span></span></div>
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<span lang="EN-US" style="font-family: "IEQ", "serif"; line-height: 115%;"><span style="font-family: "Trebuchet MS", sans-serif;"><span style="font-size: small;">“Oh…
the history of Islam in your country!”, gumamku.</span></span></span></div>
<div style="text-align: justify;">
<span style="font-family: "Trebuchet MS", sans-serif;"><span style="font-size: small;">
</span></span></div>
<div class="MsoNormal" style="text-align: justify;">
<span lang="EN-US" style="font-family: "IEQ", "serif"; line-height: 115%;"><span style="font-family: "Trebuchet MS", sans-serif;"><span style="font-size: small;">Lalu dia menunjukkan bait-bait Syai’r tersebut.
Subhanallah. Sungguh saat indah:</span></span></span></div>
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<span lang="EN-US" style="font-family: "IEQ","serif"; font-size: 12.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-bidi-language: AR-EG;"><span style="font-family: "Trebuchet MS", sans-serif;"><br /></span></span></div>
<span style="font-family: "Trebuchet MS", sans-serif;">
</span><br />
<div class="MsoNormal" dir="RTL" style="direction: rtl; text-align: center; unicode-bidi: embed;">
<span lang="EN-US" style="font-family: "IEQ","serif"; font-size: 12.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-bidi-language: AR-EG;"><span style="font-family: "Trebuchet MS", sans-serif;"><br /></span></span></div>
<div class="MsoNormal" dir="RTL" style="direction: rtl; text-align: center; unicode-bidi: embed;">
<span lang="AR-EG" style="font-family: "Arial","sans-serif"; font-size: 20.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: Arial; mso-bidi-language: AR-EG; mso-bidi-theme-font: minor-bidi; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin;">لَيْسَ بِاِنْسَانٍ وَلَا عَاقِلٍ<span style="mso-spacerun: yes;">
</span>#<span style="mso-spacerun: yes;"> </span>مَنْ لَّا يَعِي التَّارِيْخَ
فِي صَدْرِهِ</span></div>
<div class="MsoNormal" dir="RTL" style="direction: rtl; text-align: center; unicode-bidi: embed;">
<span lang="AR-EG" style="font-family: "Arial","sans-serif"; font-size: 20.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: Arial; mso-bidi-language: AR-EG; mso-bidi-theme-font: minor-bidi; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin;">وَمَنْ وَعَي أَخْبَارَ مِنْ قَبْلِهِ<span style="mso-spacerun: yes;">
</span>#<span style="mso-spacerun: yes;"> </span>أَضَافَ أَعْمَارًا اِلَي
عُمْرِهِ</span></div>
<div class="MsoNormal" dir="RTL" style="direction: rtl; text-align: center; unicode-bidi: embed;">
<span lang="AR-EG" style="font-family: "Arial","sans-serif"; font-size: 20.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-ascii-font-family: Calibri; mso-ascii-theme-font: minor-latin; mso-bidi-font-family: Arial; mso-bidi-language: AR-EG; mso-bidi-theme-font: minor-bidi; mso-hansi-font-family: Calibri; mso-hansi-theme-font: minor-latin;"><br /></span></div>
<div style="text-align: center;">
<span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">Bukan manusia dan bukan pula orang yang
berakal</span></span><span style="mso-spacerun: yes;"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;"> </span></span></span><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">#</span></span><span style="mso-spacerun: yes;"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;"> </span></span></span><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">mereka yang tidak memahami sejarah [hingga terhujam]
dalam dadanya.</span></span></div>
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<span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">
</span></span></div>
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<span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">Siapa yang memahami kabar-berita tentang orang-orang
sebelumnya</span></span><span style="mso-spacerun: yes;"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;"> </span></span></span><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">#</span></span><span style="mso-spacerun: yes;"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;"> </span></span></span><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">seakan-akan ia telah menambahkan banyak umur
pada hidupnya.</span></span></div>
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<span lang="EN-US" style="font-family: "IEQ","serif"; font-size: 12.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-bidi-language: AR-EG;"><span style="font-family: "Trebuchet MS", sans-serif;"><br /></span></span></div>
<span style="font-family: "Trebuchet MS", sans-serif;">
</span><br />
<div class="MsoNormal" style="text-align: center;">
<span lang="EN-US" style="font-family: "IEQ","serif"; font-size: 12.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-bidi-language: AR-EG;"><span style="font-family: "Trebuchet MS", sans-serif;">Dinukil dan diterjemahkan dari buku </span></span><span style="font-family: "Trebuchet MS", sans-serif;">
</span><span lang="EN-US" style="font-family: "IEQ","serif"; font-size: 12.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-bidi-language: AR-EG;"><i><span style="font-family: "Trebuchet MS", sans-serif;">al-Islām fī Nījiriyā</span></i></span><span style="font-family: "Trebuchet MS", sans-serif;"> k</span><span lang="EN-US" style="font-family: "IEQ","serif"; font-size: 12.0pt; line-height: 115%; mso-ansi-language: EN-US; mso-bidi-language: AR-EG;"><span style="font-family: "Trebuchet MS", sans-serif;">arya
Adam ʿAbdullah al-Ileri, ulama agung asal Nigeria, Afrika.</span></span></div>
<br /></div>
Anonymoushttp://www.blogger.com/profile/05761364923304260838noreply@blogger.com0tag:blogger.com,1999:blog-4509737844672338191.post-48680670078487922112014-09-25T14:59:00.002+07:002014-09-25T15:01:15.638+07:00Ilmu dan Kemaksiatan<div dir="ltr" style="text-align: left;" trbidi="on">
<br />
<div class="MsoNormal" dir="RTL" style="direction: rtl; line-height: normal; text-align: center; unicode-bidi: embed;">
<span lang="AR-EG" style="font-family: "Simplified Arabic", "serif";"><span style="font-size: large;">شَكَوْتُ إِلَى وَكِيْعٍ
سُوْءَ حِفْظِيْ</span><span style="mso-spacerun: yes;"><span style="font-size: large;"> </span></span><span style="font-size: large;">#</span><span style="mso-spacerun: yes;"><span style="font-size: large;"> </span></span><span style="font-size: large;">فَأَرْشَدَنِيْ إِلَى تَرْكِ اْلمَعَاصِيْ</span></span></div>
<span style="font-size: large;">
</span><br />
<div class="MsoNormal" dir="RTL" style="direction: rtl; line-height: normal; text-align: center; unicode-bidi: embed;">
<span lang="AR-EG" style="font-family: "Simplified Arabic", "serif";"><span style="font-size: large;">وَقَالَ: اِعْلَمْ بِأَنَّ
الْعِلْمَ نُوْرٌ</span><span style="mso-spacerun: yes;"><span style="font-size: large;"> </span></span><span style="font-size: large;">#</span><span style="mso-spacerun: yes;"><span style="font-size: large;"> </span></span><span style="font-size: large;">وَنُوْرُ اللهِ لاَ يُؤْتِى لِعَاصِيْ!</span></span></div>
<span style="font-size: large;">
</span><br />
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<div class="MsoNormal" style="line-height: normal; text-align: center;">
<span lang="EN-US" style="font-family: "IEQ", "serif";"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">Aku
mengadu kepada Waqīʿ perihal buruknya hafalanku</span></span><span style="mso-spacerun: yes;"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">
</span></span></span><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">#</span></span><span style="mso-spacerun: yes;"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;"> </span></span></span><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">maka ia menunjukiku supaya
meninggalkan maksiat.</span></span></span></div>
<span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">
</span></span><br />
<div class="MsoNormal" style="line-height: normal; text-align: center;">
<span lang="EN-US" style="font-family: "IEQ", "serif";"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">Dia (Waqī</span></span></span><span lang="EN-US" style="font-family: "IEQ","serif"; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-font-family: "Courier New"; mso-bidi-language: AR-EG;"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">ʿ) berkata:
ketahuilah bahwa ilmu itu cahaya</span></span><span style="mso-spacerun: yes;"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;"> </span></span></span><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">#</span></span><span style="mso-spacerun: yes;"><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;"> </span></span></span><span style="font-size: small;"><span style="font-family: "Trebuchet MS", sans-serif;">dan cahaya Allah tidak akan mendatangi orang
yang melakukan maksiat.</span></span> </span></div>
<div class="MsoNormal" style="line-height: normal; text-align: center;">
<span lang="EN-US" style="font-family: "IEQ","serif"; font-size: 12.0pt; mso-ansi-language: EN-US; mso-bidi-font-family: "Courier New"; mso-bidi-language: AR-EG;"><br /></span></div>
<div class="MsoNormal" style="line-height: normal; text-align: center;">
<span style="font-family: "Trebuchet MS", sans-serif;"><span style="font-size: small;"><span lang="EN-US" style="font-family: "IEQ", "serif";">~ Dikutip dan diterjemahkan dari <i>Dīwān
al-Shāfiʿī</i>, Syaʿir no. 51, hlm. 72 ~</span></span></span></div>
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Anonymoushttp://www.blogger.com/profile/05761364923304260838noreply@blogger.com0tag:blogger.com,1999:blog-4509737844672338191.post-57511165478638685562014-09-22T18:23:00.000+07:002014-09-22T18:24:42.839+07:00Tit.. Tit… Rezeki<div dir="ltr" style="text-align: left;" trbidi="on">
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<span lang="EN-US" style="line-height: 107%;"><span style="font-family: Trebuchet MS, sans-serif;">Hari ini, tidak seperti biasanya, Kuala Lumpur cukup panas, dan ditambahkan
kebisingan disana-sini, membuat rasa malas keluar rumah. Namun, tetap saja
kupaksakan. “dari pada di rumah, aku tidak bisa berbuat apa2, lebih baik ke Kampus”,
pikirku.<o:p></o:p></span></span></div>
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<span lang="EN-US" style="line-height: 107%;"><span style="font-family: Trebuchet MS, sans-serif;">Setelah zuhur, aku pun meninggalkan rumah, menyusuri lorong-lorong kecil
di bawah rindangan pepohonan, senyuk, ditambah dengan sepoi angin. Lumayan,
cool. <o:p></o:p></span></span></div>
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<span lang="EN-US" style="line-height: 107%;"><span style="font-family: Trebuchet MS, sans-serif;">10 menit kemudian, setelah memasuki gerbang kampus, “tit… tit… tit….”, suara
klakson motor dari belakang. Aku tak memperhatikan dan fokus saja pada jalanku.
<o:p></o:p></span></span></div>
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<span lang="EN-US" style="line-height: 107%;"><span style="font-family: Trebuchet MS, sans-serif;">Lalu, setelah sampai, ku parkirkan motor setengah tua ini di tempat
biasa, dan “tit.. tit.. tit…”, suara klakson berbunyi lagi.<o:p></o:p></span></span></div>
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<span lang="EN-US" style="line-height: 107%;"><span style="font-family: Trebuchet MS, sans-serif;">“Ngapain orang ini. Mau apa dia?, pikirku.<o:p></o:p></span></span></div>
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<span lang="EN-US" style="line-height: 107%;"><span style="font-family: Trebuchet MS, sans-serif;">Ku lihat, ohhh… ternyata Bg Arif.<o:p></o:p></span></span></div>
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<span lang="EN-US" style="line-height: 107%;"><span style="font-family: Trebuchet MS, sans-serif;">“Hayoo… ngapain ke kampus. Gajian ya?, dia memulai percakapan sembari membuka
senyum khas ala sundanya.</span></span><br />
<a name='more'></a><span lang="EN-US" style="line-height: 107%;"><span style="font-family: Trebuchet MS, sans-serif;"><o:p></o:p></span></span></div>
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<span lang="EN-US" style="line-height: 107%;"><span style="font-family: Trebuchet MS, sans-serif;">“Gajian? Gajian apa?”, bertanya dalam hati.<o:p></o:p></span></span></div>
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<span lang="EN-US" style="line-height: 107%;"><span style="font-family: Trebuchet MS, sans-serif;">Lalu, aku pun bersuara, “gajian apa bang?”.<o:p></o:p></span></span></div>
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<span lang="EN-US" style="line-height: 107%;"><span style="font-family: Trebuchet MS, sans-serif;">“Tuh… penelitian kita dulu sama Prof…….”.<o:p></o:p></span></span></div>
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<span lang="EN-US" style="line-height: 107%;"><span style="font-family: Trebuchet MS, sans-serif;">Aku terdiam sesaat, padahal aku saja sudah melupakan itu.<o:p></o:p></span></span></div>
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<span lang="EN-US" style="line-height: 107%;"><span style="font-family: Trebuchet MS, sans-serif;">“Emang sudah keluar?”<o:p></o:p></span></span></div>
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<span lang="EN-US" style="line-height: 107%;"><span style="font-family: Trebuchet MS, sans-serif;">“Udah… Ali Muchtar sama Fiqih sudah ngambil.<o:p></o:p></span></span></div>
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<span lang="EN-US" style="line-height: 107%;"><span style="font-family: Trebuchet MS, sans-serif;">“Ohhh…”<o:p></o:p></span></span></div>
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<span lang="EN-US" style="line-height: 107%;"><span style="font-family: Trebuchet MS, sans-serif;">“Yuk kita ke tempat Puan ….. Prof…. titip disitu”, ajaknya.<o:p></o:p></span></span></div>
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<span lang="EN-US" style="line-height: 107%;"><span style="font-family: Trebuchet MS, sans-serif;">Seteleh menunggu beberapa saat, Puan…. datang. “Edi, ni ade titipan dari
Prof….”, sembari beliau memberikan amplop.<o:p></o:p></span></span></div>
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<span lang="EN-US" style="line-height: 107%;"><span style="font-family: Trebuchet MS, sans-serif;">Setelah mengucapkan terimakasih, aku langsung pergi. Lalu kubuka. Alhamdulillah!
Kumpalan-kumpalan 50 ringgit tersusun rapi dalam amplop.hehehehhe.<o:p></o:p></span></span></div>
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<span lang="EN-US" style="line-height: 107%;"><span style="font-family: Trebuchet MS, sans-serif;">Alhamdulillah, cukuplah untuk bayar kontrakan bulan ini, bantu mak di kampung
dan biaya hidup sampai akhir bulan. Bulan depan, gajinya lain lagi. hehehe<o:p></o:p></span></span></div>
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<span lang="EN-US" style="line-height: 107%;"><span style="font-family: Trebuchet MS, sans-serif;">Maha benar firman-Mu: “Siapa yang bertakwa kepada Allah, maka Allah akan
berikan rezeki kepadanya dari pintu yang tak disangka-sangka”.</span><span style="font-family: IEQ, serif; font-size: small;"><o:p></o:p></span></span></div>
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<span lang="EN-US" style="line-height: 107%;"><span style="font-family: Trebuchet MS, sans-serif;">Perpuskaan UTM KL, 22 September 2014</span></span></div>
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Anonymoushttp://www.blogger.com/profile/05761364923304260838noreply@blogger.com0