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Monday, May 27, 2013

Defendant Religious Harmony In Indonesia

Make life peaceful harmony, harmony creating a harmonious society, creating harmony and brotherhood and friendship eliminate hostility. Thus a brief message of harmony is often a theme in the dialogue, to convey tausiah muqadimah in each and so on.

But harmony was later reversed when it has entered the realm of religion and belief. Since when is it different beliefs, whether the conviction could not in force, whether the conviction can not be straightened out, and if there is a false belief. The Government has provided guidance in creating religious harmony, which were divided into three categories: internal religious harmony, inter-religious harmony and religious harmony with a government that is often called the tri religious harmony.
Of harmony that turned into a riot is often triggered by differences in the interpretation appreciate and practice the teachings of religion and belief. In the religion of Islam is particularly vulnerable to a difference of opinion, we recall the era of the 1980s the largest Islamic organizations in Indonesia, namely NU and Muhammadiyah often knock the manner in practice the teachings of Islam, such as the value of prayer, qunut prayer, pilgrimage grave, funeral ceremony and other. Issues such as these are often the consumption of the general public so that sparked the feud, the group considers itself the true and blame others, especially sophist who sometimes do not want to admit the truth conveyed by his debate opponent. This will end the enmity, even the act of spreading anarchy.
The two CBOs same ideology, the concept of the Godhead, prophetic and its holy book, then there was a religious maturity, that difference of opinion is a blessing. After two Islamic organizations can understand and accept as a religious organization that seeks to spread Islam as rahmatan lil 'alamin. Differences in the interpretation of Islamic teachings repeated against Ahmadiyah adherents of the ideology (Qodian), such as the riots that occurred in the religious background Cikeusik, Pandeglang, Banten. Riots on Friday, February 4, 2011 has subsided, but the heat back on Sunday, February 6, 2011, giving rise to the sacrifice of life. Common sense and religious instruction to switch to the instructions lust that leads to anarchy deeds.
Surely this unrest will continue to happen all the time, because religion is a fundamental human right that guaranteed freedom. So that even religious people never menajalankan religion in peluknya (eg Islam) when insulted his religion would revolt, and will defend their religion even if lives are at stake. Concrete examples that occurred in Cikeusik, Pandeglang, Banten, this is intensely religious. Juma'ah Ahmadiyya (Qodian) claim to be Muslims, but the concept of belief violate Islamic Convictions, which is where the concept of apostleship is not as taught Islam as their prophet was Mirza Ghulam Ahmad.
It is their belief, are they are our brothers (seen from Islamic symbols), because Muslims are bound by brotherhood Islamiyah, but why we are different Convictions. Where it came from conviction, who can make sure, whether that belief came abruptly or through the process. It is not easy to go back to the Qur'an and Sunnah Rasul when Muslims differ in opinions. Moreover, the belief has taken root and become religious dogma.Besides Muslims clash with Muslims, Muslims are still in conflict with the people of non-Muslim, with Christians in Waterford, cases of blasphemy and religious insult done by Anthony Rechmond Bawengan, who was born in Manado (North Sulawesi), who in his address on the ID card Urban Village Pondok Kopi, Duren Sawit, East Jakarta. Because he considers most correct beliefs and actions are correct that they forget the attitude of religious tolerance, even ignoring ethics and belief in spreading ajaraan.
When visiting the village where his brother in Contacts, District Kranggan Waterford County (October 23, 2010) religious broadcasting activities to people who have other faiths by spreading books whose content is sacrilege or blasphemy against Islam. The book is titled "Yes, my Lord I Deceived, Fooled Me", and "You Need a Sponsor."Excessive religious fanaticism are not aware of the risk that he will naturally entangled with the provisions of article 156 of the Criminal Code letter a (primary), and Article 156 of the Criminal Code (subsidiary). "The threat of penalties under that provision is imprisonment for 5 years". Besides the consequences for acts committed himself implications for government. The inter-religious issues resolved, when he was later arrested and handed over to police to institute legal proceedings. It turns out the court process ends with riots that led to the condition of disharmony in the life of society and religion, and the destruction of public facilities.
Whether the conviction could not in forceBelief in the concept of studying and practicing the teachings of Islam, in the back on the instructions of Allah through the Qur'an and hadith the Prophet Muhammad SAW. Differences in interpreting the Qur'an is something that is understandable with requirements in compliance with the rules as a commentator, skills and abilities. However it turns out the interpretation would be different, this difference is not to blame others but will complement each other in order to increase the repertoire Islamiyah, this is because it is based on the background, socio-cultural conditions for the commentators.
History proves the teachings of the prophet Abraham as the founder of monotheism, the belief gained through a long process by observing people's behavior and natural phenomena. Ibrahim said that the father and his people are in error (cf. QS.6 :74-79). Prophet Muhammad was sent to deliver a mercy to all the worlds, providing guidance to the straight path. Therefore, he was sent in the society of ignorance, Quraysh tribe has to have faith in the hereditary worship idols, with many receiving their perseverance Muhammad confidence. Friend of the apostles Umar bin Khatab gain confidence with guidance (comes with a sudden) while listening to the Quranic verse being read by Fatimah bin Khatab (his sister).
Exhilarating and tumultuous events of the Western world, that after Imam Khumaeni decreed the death penalty for Salman Rusdie author of The Satanic Verses. Western world uproar with the work and the urge arises to purchase the book. Western intellectuals who are bored with church dogmas critical thinking why Imam Khumaeni impose severe punishment. After reading The Satanic Verses, as a scientist who uphold ethics-free and objective thought they read and study the Qur'an, many of them are interested in Islam even converting to Islam (Imad Abdurrahim, PH. D, Islam Integrated Value Systems, p: 119 ).
By studying the Islamic era, and events in the life of society then right when MUI menghukumi Ahmadiyya as a heretical schools in 1980 and 2005. Although already in the state as a misguided ideology but remain steadfast that he is delivering the true doctrine. Therefore during Juma'ah Ahmadiyah still consider Mirza Ghulam Ahmad as the last apostle, this belief can not be accepted by the Muslims and it is not an Islamic organization. Therefore they are not included in the Muslim brothers bound by vows syahadataini, "Asyhadu anlaa ilaha illallah, wa anna Muhammadan Rasulullah asyhadu": I testify that there is no true God but Allah and I testify that Muhammad is the messenger of God.Thus spreading their ideology will certainly disturbing religious life and society which would further damage the joints of religious harmony. Religion according to the Javanese in calls ageman (clothing) which can create a beautiful, healthy, safe for the wearer and others, it will be something scary.
We can only hope that the dialogue forum will be held by the Ministry of Religious Affairs with the involvement of the Ahmadiyya, MUI, Islamic organizations nongovernmental organizations (NGOs) that have been paying attention to the existence of the group Qodian or Lahore. Therefore, when in fact they have the last prophet Mirza Ghulam Ahmad to remain intertwined existence brotherhood and protected by the laws of the Minister of Religious Affairs Suryadharma Ali was about to give four alternative that needs to consider, first to become a separate sect of Islam with the stripped attributes or both back to true Islamic teachings or accept all the teachings of Islam, the Ahmadiyya third left alive in Indonesia, the fourth was dissolved, and the other possibilities (Suara Merdeka, February 11, 2011).
Option is the last step, although the option is not going to satisfy all parties. But if we remember the history of the Republic of Indonesia, during the reign of President BJ Habibi never gives the option for last provinces namely East Timor. Option done as a final step for the future of East Timor remain or not to join the Republic of Indonesia including Indonesian territory. With the choice of East Timor became a sovereign nation and Homeland are not considered as occupiers.
So is the option that will be awarded on Ahmadiyah Juma'ah Juma'ah will determine the future and the government of Indonesia in an effort to protect the religious life and at the same time creating religious harmony. Hopefully before doing the dialogue so that all participants in the dialogue to forgive and ask for forgiveness for Juma'ah Ahmadiyya especially later deliberation. To further put my trust in the commitment to make a deal to keep the results of the dialogue (cf. Sura. 3: 159). We believe that God and religion because religion we carry out the instructions of God, for God is our faith in God because it's just us hope.
Therefore, when the defendant's religious harmony back necessary first steps internal religious development. As a mass organization leaders should always increase the total development for its members, which includes areas of theology, Shari'ah, and scientific morality has always been associated with Islam or Islamic associated with science, law and societal norms to avoid spliet personality. So that any practice of religion will add closeness to the Creator to further bring coolness in public life.Both optimize the function of the Forum for Religious Harmony (FKUB) as a forum that embodies the aspirations of all religious organizations in Indonesia. Therefore always establish communication among religious communities, with these activities will minimize everything that would damage religious harmony. The third government to always intense coaching in facilitating any activity inter-religious harmony. Because one of the efforts to create harmony and peace is when the scholars 'and umaro' running simultaneously.

Sunday, May 26, 2013

HUMAN RIGHTS IN ISLAM

HUMAN RIGHTS IN ISLAM

(1) The concept of Human Rights According to the West
stilah human rights emerged after the French Revolution, which figures bourgeois coalition with church leaders to seize the rights of the people they already have from birth. As a result of the long oppression experienced by both the European society of this, comes the people's resistance and that eventually succeeded in forcing the king recognizes human rights law.
Among them was the announcement of the human rights of King John to the people of England in 1216. Announcements made in America in 1773. These rights was adopted by the leaders of the French Revolution in a more obvious and widespread, and declared on August 26, 1789. Then the International declaration on human rights issued in December 1948.
But actually for the Muslim community, has never experienced oppression experienced by Europe, where the system of Islamic law has guaranteed rights for all people in accordance with the general rules given by God to all mankind.
In modern terms, what is meant by the right is the authority granted by law to an individual above a certain something and a certain value. And in this modern discourse, rights are divided into two:

    
Man's natural rights as human beings, that is according to his birth, such as: the right to life, right to personal liberty and the right to work.
    
Human rights acquired as part of the community as a member of the family and society as individuals, such as: rights have, menage-ladder rights, the right to the security, the right to obtain justice and equal rights in the rights.
There are many different classifications of human rights according to western ideas, including:

    
Distribution of rights under substantive rights which include; rights security, honor and selection as well as a place to stay, and moral rights, which include: freedom of religion, and social rights of association.
    
Division into three rights: the right of freedom of private life, right to liberty of spiritual life, and the right of freedom to form associations and unions.
    
Division of rights into two: negative freedom memebentuk ties to the state for the benefit of citizens; positive freedom which includes state services to its citizens.
It is understandable that these divisions only look from the state ban on touching these rights. Because human rights in view of the west does not in itself require the state to guarantee security or education, and so forth. But to stem the influence of socialism and communism, the political parties in the West urged the state to interfere in-hand to guarantee rights such as employment and social security.


(2) The concept of Human Rights According to Islam
ak rights in Islam is different from the meaning of rights commonly known. Because all rights an obligation of the state or individuals that should not be overlooked.The Messenger of Allah to have said: "Truly your blood, your wealth and your honor unclean to you." (Narrated by Bukhari and Muslim).Then the state not only to refrain from touching these rights, it has an obligation to provide and guarantee these rights.
For example, the state is obliged to guarantee social protection for every individual without distinction of sex, there are also differences in Muslim and non-Muslim. Islam makes it an obligation not only the state, but the state was ordered to fight to protect these rights. From this the Muslims under Abu Bakr fighting those who do not want to pay zakat.
The state also ensures there is no violation of the rights of the individual. Because the government has a social tuga if not implemented means no right to fixed rule. Allah says:"That is, people who if We teguhkan position on earth, they would uphold prayers, practice regular charity, doing good and preventing told to do evil deeds. And to Allah return all matters." (Qur'an, 22: 4)
Personal Rights guarantees
The first guarantee of individual rights in the history of mankind is described Al-Qur'an:"O ye who believe, do not enter the house that is not your house before asking permission and saluted the inhabitants ... and so on." (Qur'an 24: 27-28)
In explaining this verse, Ibn Hanbal in Tsulatsiyah Sharh Musnad Imam Ahmad explained that the people who see through ointu cracks or holes through walls or the like in addition to opening the door, then the host threw or hit up injuring his eyes, then there is no penalty whatsoever for him, although he was able to pay the fine.
If looking for a person prohibited disgrace to the individual, then it is also prohibited to the states. Authorities are not justified finding fault individual people or society. Messenger of Allah said: "If in doubt seek a leader among men, then he has destroyed them." Imam Nawawi in Riyadus-Righteous tell Umar saying: "People convicted by the revelation at the time of the prophet peace be upon him. However revelation has stalled. Menghukumi therefore we only see what we outwardly of your deeds."
Muhammad Ad-Daghmi in At-Tajassus Ahkamuhu wa fi Sharia Islamiah revealed that the scholars argued that the actions of the authorities to find fault to expose crimes and indecent behavior, indecent behavior abort his efforts in exposing it. The scholars determine that disclosure misguidance is not the result of an attempt to find fault are religiously forbidden.
Act of finding fault is done when muhtasib has sought to investigate the symptoms of indecent behavior in a person, or he has been trying to seek out the evidence that led to the indecent act. The scholars stated that every misguidance is berlum seem real evidence, then it is considered indecent behavior indecent closed unjustified for others to express it. If not, then this disclosure effort includes tajassus are religiously forbidden.


(3) Nash Qur'an and Sunnah about human rights
eskipun in Islam, human rights are not specifically have a charter, but the Al-Quran and As-Sunnah focus on the rights of the other nations are ignored. These texts very much, among others:

    
In the Qur'an there are about forty verses that speak of coercion and hatred. More than ten verses talk ban force, to guarantee freedom of thought, conscience and express their aspirations. For example: "Truth comes from your Lord, whosoever wants let him believe in faith, and anyone who wants to disbelieve, let him disbelieve." (Surah 18: 29)
    
The Qur'an has set forth a stand against tyranny and those who do dzalim in about three hundred and twenty verses, and ordered to do justice in a fifty-four verses that expressed by the words: 'adl, qisth and qishas.
    
Al-Qur'an filed approximately eighty verses about life, maintenance and provision of living life. For example: "Whoever kills a human being, not because that person kills another person, or for spreading mischief in the land, it is as if he has killed all mankind." (Surah 5: 32). Also honored in the Qur'an speak about twenty verses.
    
The Qur'an explains about one hundred and fifty verses about creation and creatures, as well as about equality in creation. For example: "... One of the most noble among you is the most bertawa among you." (Surah 49: 13)
    
At the Farewell Pilgrimage of the Prophet affirmed explicitly human rights, the scope of the Muslim and non-Muslim, the leader and the people, both men and women. At the sermon the Holy Prophet also reject theories about the basic values ​​of Jewish descent.
Human in the eyes of Islam all the same, yet different ancestry, wealth, position or sex. Faith-is what distinguishes them. People and authorities also have equality in Islam. That is until now this has not been achieved by a modern democratic system. Prophet as head of state also is human, what applies to it applies to the people. Then Allah commanded him to declare: "Let's say that I'm only human, it's just that I was given a revelation, that your God is one God." (Qur'an 18: 110).


(4) Formulation of Human Rights in Islam
pa called human rights in the man-made rules are mandatory (dharurat) in which people can not live without him. Muslim clerics define the problems in the book of Fiqh called Ad-Dharurat Al-Khams, which stipulated that the ultimate goal is to keep the Islamic Shari'ah sense, religion, life, honor and property of the people.
The Holy Prophet has affirmed this right in a big international meeting, which is at the Farewell Pilgrimage. Of Abu Umamah bin Tsa'labah, the prophet of Allah said: "Whoever deprives a Muslim, then he has the right to go to hell and go to heaven haram." A man asked: "Even though it's something small, wahay prophet?" He replied: "Although only a wooden wine." (Narrated by Muslim).
Islam is different from other systems in that the rights of man as God's servant must not be submitted to and dependent on the authorities and the law. But all must refer to the law of God. Until the matter is still seen as Sadaqah great things else. For example, God forbid bershadaqah (doing good) with bad things. "And do not pick bad ones and then you spend on him ..." (Qur'an 2: 267).
1. Natural rights
The rights of human nature has given to all mankind as creatures created from the same element and from the same source as well (see QS. 4: 1, QS. 3: 195).
a. Right to Life
Allah guarantees of life, such as by prohibiting murder and clicking-qishas killer (see QS. 5: 32, QS. 2: 179). Even the deceased was guarded by right of God. For example hadith the prophet: "If someone mengkafani his brother's body, let him mengkafani well." Or "Do not berate people who are already dead. Because they have passed what they do." (Both HR. Bukhari).
b. Rights of Religious Freedom and Personal Freedom
Personal liberty is the most basic for human rights, and the most sacred freedoms is the freedom of religion and practice their religion, as long as does not interfere with the rights of others. The Word of God: "And if thy Lord had willed, surely faithful people on earth entirely. Did you force people so that they become believers all?" (Surah 10: 99).
To ensure freedom groups, communities and between nations, God commanded combat groups transgress against other groups (Qur'an 49: 9). Similarly, the rights of non-Muslim worship. Caliph Abu Bakr advised Yazid as would lead the troops: "You will find people who have a belief that they are immersed in solitude worshiping God in the monasteries, then let them." Khalid bin Walid did a deal with the Hirah to not disrupt place of worship (churches and synagogues) and do not prohibit their ceremonies.
Harmony of religious life for minorities is governed by the general principles of verse "There is no compulsion in religion." (Qur'an 2: 256).
Whereas in civil matters and personal life (ahwal syakhsiyah) for those governed by Islamic law provided they are willing to accept it as law. The Word of God: "If they (the Jews) come to ask for the decision, give the decision between them or leave them. If you let them, it will not bring harm to you. If you ruled the law, you shall decide justly. Verily Allah loves people who are fair. " (Surah 5: 42). If they do not follow the rule of law in the Islamic country, then they should follow the rules of his religion - as long as they stick to the original teachings. The Word of God: "And how do they raise you as a judge, while there on their Torah in which there is the law of God? Then they do not heed your call. Surely they are not people of faith." (QS.5: 7).
c. Rights Work
Islam is not just a place to work as a right but also an obligation. Work is a privilege that needs to be secured. The Holy Prophet said: "There is no better food than someone who eat foods produced from his own efforts." (Narrated by Bukhari). And Islam also guarantees the rights of workers, as seen in the hadith: "Give the worker his wages before his sweat dries." (Narrated by Ibn Majah).
2. Right to Life
Islam protects all human rights acquired disyari'atkan by God. Among these rights are:
a. Ownership Rights
Islam guarantees the legitimate rights of ownership and forbids the use of any means to get someone else's property that is not right, as Allah says: "And do not some of you take the other half possessions among you with the falsehood and do not bring the matter to the judge that treasure you can take most other people's property by way of sin when you figure it out. " (Qur'an 2: 188). Hence Islam prohibits usury and every effort adverse human livelihood. Islam also prohibits fraud in commerce. Word of the prophet peace be upon him: "Buying and selling is the option for the seller and buyer have not been separated. If both are honest in buying and selling, then they are endowed. However if you lie and deceive blessing-bei sell them removed." (Narrated by al-khamsah)
Islam also prohibits deprivation of property acquired from a lawful business, except for the general kemashlahatan and requires payment of a just retribution for the owner. Word of the prophet peace be upon him: "Whoever took the land rights of others unlawfully, then he is buried in the earth layer seven on the Day of Resurrection." Violation of public rights and greater sanctions will be more severe, because it means that society as a whole tehadap violation.
b. Family rights
God made marriage as a means to obtain peace. Even God ordered the trustees wed bachelor people under guardianship (Surah 24: 32). Aallah determine the rights and obligations in accordance with nature are given to human beings and in accordance with the burden borne by the individual.
At the country level and leadership at the head of the family to the family of men. This is intended as an excess of men over women (Surah 4: 34). But the rights and obligations of each has the same load. "And the women have equal rights with obligations under ma'ruf way, but the husband has a degree of advantage of her." (Qur'an 2: 228)
c. Security Rights
In Islam, the security is reflected in livelihood security and security life and property. The Word of God: "God has given them for food to eliminate hunger and secured them from fear." (Surah Quraish: 3-4).
Among the types of security are banned to enter the house without permission (Surah 24: 27). If citizens do not have a place to stay, the state is obliged to provide for him. Including security in Islam is to give benefits to the poor, orphans and those in need. Therefore, Umar bin Khattab implementing social benefits to every baby born in Islam either poor or rich. He said: "By Allah that no gods besides Him, every person has a property right in this country, I give or not give me." (Abu Yusuf Al-Kharaj). Umar also likely to bring an old Jewish poor to Baitul-Maal officers to be given charity and exempt from the jizya.
For the convicted or accused of security guarantees have to be tortured or mistreated. Warning prophet peace be upon him: "Verily Allah torment those who torment people in the world." (Narrated by al-khamsah). Islam regards the fall of the decisions taken on recognition of crimes that are not done. Word of the prophet peace be upon him: "Verily Allah remove from my ummah and forget mistakes and actions undertaken coercion" (Narrated by Ibn Majah).
Among the security guarantee is the right of political asylum mendpat. When there are oppressed people seeking asylum in the country who entered the Darul Islam. And the Muslim community is obliged to asylum and security to them if they ask. The Word of God: "And if anyone of the idolaters ask protection of thee, then protect it so that he could hear the word of God, then antarkanlah to a safe place for him." (Surah 9: 6).
d. Rights Justice
Among those rights is the right to follow any rules of Shari'ah and given a verdict in accordance with the Shari'ah (Qur'an 4: 79). In this case also the right of every person to defend themselves from unfair actions that he received. Word of Allah: "Allah does not like the words spoken frankly except by people who are persecuted." (Qur'an 4: 148).
Is the right of every person to ask for protection for the legitimate authority that can provide protection and defend it from harm or abuse. For Muslim ruler shall enforce justice and provide adequate security guarantees. Word of the prophet peace be upon him: "The leader of a shield, fighting behind and seek refuge with him." (Narrated by Bukhari and Muslim).
Including the right of every person to get the defense and also have the obligation to defend the rights of others with consciousness. Messenger of Allah said: "Will you tell me a good witness palng? Was he who gave testimony before the requested testimony." (Narrated by Muslim, Abu Dawud, Nasa'i and Tirmidhi). Not justified taking other people's rights to defend themselves in the name of anything. Because the prophet asserts: "Verily, those who actually have a defense." (Narrated by al-khamsah). A Muslim is also entitled to reject rules that are contrary to the Shariah, and collectively ordered to take a stand in solidarity against fellow Muslims who retain copyright.
e. Rights Defending and Supporting Each Other
Perfection of faith of which is indicated by giving the rights to its owner as possible, and helping others in defending the rights and prevent tyranny. Even the attitude of silence the apostles forbid fellow Muslims, disconnects the relation and turned to face each other. Word of the prophet peace be upon him: "The right of Muslims against Muslims are five: to answer greetings, visiting the sick, drove to the tomb, the invitation and pray when sneezing." (Narrated by Bukhari).
f. Justice and Equality Rights
God sent the prophet for social change by declaring equality and justice for all mankind (see QS. Al-Hadid: 25, Al-A'raf: 157 and An-Nisa: 5). The whole people equal under the law. Word of the prophet peace be upon him: "If the child Fatima Muhammad stole, I definitely cut his hand." (Narrated by Bukhari and Muslim).
At the time of the prophet many stories about equality and justice laws. For example the case of a tribal princess who stole Makhzum then asked for legal relief by Usamah bin Zaid, until then rebuked by the apostle: "... If the person is a resident of you committing theft, he left. However if a weak person who committed theft, they enact criminal law ... " Also the story of Al-Ghassani Jabalah king converted to Islam and persecution as hajj, Umar still enforce the law even though he was a king. Or the story of Ali who complain about the Jewish war shields, where Jews finally won the case.
Umar had advised the Abu Musa Al-Ash'ari when lifting as Qadli: "Amend people in front of you, in majlismu, and in your court. So do not expect a person who is a resident and a weak kedzalimanmu not despair over of justice."


(5) On Freedom Condemn Sharia
ost people took to the freedom of speech, including criticism of the proposed feasibility of the Qur'an and Sunnah as the grip of modern human life. There came the sound demanding equal rights of men to women, condemnation of polygamy, demands for mixed marriages (Muslim-non-Muslim). And they even invite the understanding of the Qur'an with changing the core mission of the Qur'an.
People with this view basically has put himself out of the religion of Islam (riddah) that the penalties are very severe. But if the majority of Muslims want sharia punishment on them, and their answer is that the Qur'an does not mention sanctions riddah. In other words they want to say that the Sunnah of the Holy Prophet. Have no legal force in Shariah, including the riddah sanctions.
To answer this there are some important things that must be understood, namely:

    
Freedom is defined by freedom without control and the bond will not be found in any society. Ties and the control of which is not dibenarkannya out of the general rule in the country. Then there is no freedom blasted things seen by the state as the main pillars for the community.
    
Islam does not force a person to enter into Islam, but guarantees freedom to non-Muslims to perform their religious Shari'ah although contrary to the teachings of Islam. Therefore, when there is a Muslim who claimed that agamnya not perfect, it means he has made a mistake that was threatened by the prophet peace be upon him: "Whoever changes his religion, then kill it." (Narrated by Bukhari and Muslim).
    
Although there is freedom in Islam, is not meant for people who have converted to Islam have the freedom to change the laws that exist in the Qur'an and Sunnah.
    
In Islam there is no concept of a secret in the hands of a holy man, and there is also no belief which is contrary to common sense reasoning such as Trinita and Forgiveness Card. Thus, there is no excuse for the opponents of Islam to come out of Islam or make changes to Islam.
    
Islam recognizes that the religion of the Book. From Islam permits Muslim men to marry women of the Book, because the line lineage in Islam is in the hands of men.
    
Riddah sanctions are not described in the Qur'an as worship and other muamalah. The Qur'an only describes the global course and commissioned the prophet peace be upon him explain the details of the laws and obligations. The Word of God: "And We have sent down to you the Qur'an that you may explain to mankind what has been revealed to them, and so they think." (Surah 16: 44)

Saturday, May 25, 2013

Cultural diversity in Indonesia

Indonesia's cultural diversity is something that can not be denied its existence. In the context of understanding pluralistic society, in addition to cultural ethnic groups, people of Indonesia are also made up of different cultures territorial area which is the meeting of different cultures or ethnic groups that exist in the area. With a population of 200 million people where they live scattered island-island in Indonesia. They also inhabit the territory with varying geographic conditions. Ranging from mountains, forest edges, coastal, lowland, rural, to urban. It is also related to the level of civilization or ethnic groups and different people in Indonesia.

Meetings with outside culture also affects the process of cultural assimilation that exist in Indonesia, adding streamlined type of culture in Indonesia. Then also developing and expanding major religions in Indonesia contributed to the development of Indonesian culture so memcerminkan particular religious culture. It could be said that Indonesia is one country with cultural diversity or high levels of heterogeneity. Not only cultural diversity but also diversity of ethnic groups in the context of cultural civilization, traditionally up to the modern, and territorial.Cultural diversity of Indonesia should make Indonesia a civilized nation. But lately, Indonesia seemed to forget the cultural pride that even foreign culture swept along with the era of globalization. Indonesian culture be developed and considered outdated, so many Indonesian youths who do not know their own culture.The world has changed, only the following perubahanlah are able to survive. And all that can only be realized through innovation. In order to promote innovation in the Indonesian State then formed National Innovation Committee (KIN). Committees directly responsible to the President to assist the President in order to strengthen the National Innovation System (SINas), provide input on program priorities and action plans and implement monitoring and evaluation of policies and programs SINas reinforcement. KIN has a long-term mission and values ​​associated with the culture of building knowledge based society.Related to the culture of innovation, which is currently a new breakthrough in the world of television is the presence of a television program which is a puppet show with a new innovative concept (Opera Van Java) and more acceptable to the public. Innovation makes the puppet show that seemed to be more entertaining rigid society, even though you're young.Factors Contributing to Cultural DiversityIndonesian society made up of hundreds of tribes are spread over more than 13 thousand islands. Each tribe has a social identity, politics, and culture of different, as different languages, customs and traditions, belief systems, and so on.Characterize the diversity of the local culture in Indonesia can be seen from the following:
1. Ethnic diversity
Of anthropology known that the ancestors of Indonesia originated from Yunnan, South China.Between the years 3000-500 BC Indonesia has been inhabited by migrants from Asia who submongoloid then mixed with the indigenous populations / indigenous and indo-arian from South Asia.Classification of ethnic groups in Indonesia according to Van Vollenhoven which divides Indonesia into 19 regions bangsan tribe, namely:
1) Aceh2) Gayo-base and BatakNias and Batu3) MinangkabauMentawai4) South Sumatra5) Malay6) Bangka and Belitung7) Borneo8) MinahasaSangir-Talaud9) Gorontalo10) Toraja11) South Sulawesi12) Ternate13) AmbonSouthwest Islands14) Irian15) Timor16) Bali and Lombok17) Central Java and East Java18) Surakarta and Yogyakarta19) West Java
2. Linguistic diversity
Indonesia is among the Austronesian language family (Australia-Asia). Gorys Keraf language family is divided into subrumpun:1) Western Austronesian languages ​​or English-Indonesian / Malay which includes:§ Languages ​​Hesperonesian (West Indonesia) which includes: language Minahasa, Aceh, Gayo, Batak, Minangkabau, Malay, Middle Malays, Lampung, Nias, Mentawai, Javanese, Sundanese, Madurese, Dayak, Sasak Bali, Gorontalo, Toraja, Bugis -Makassar, Bima, Manggarai, Sumba, Sabu.§ English-Indonesian East include: languages ​​of Timor-Ambon, Sula Bacan, South Halmahera-West New Guinea.2) Eastern Austronesian languages ​​or Polynesia which include:§ The languages ​​of Melanesia (New Guinea Melanesia and East Coast)Melanesia (from Greek "black island") is a territory that extends from the western Pacific to the Arafura Sea, north and northeast of Australia.
§ Heonesia languages ​​(English and French Polynesia Mokronesia)
3. Religious diversity
Indonesia has a diversity of religion or belief. In Indonesia there are six officially recognized religions by the state, namely: Islam, Catholicism, Protestantism, Hinduism, Buddhism and Confucianism. In addition it also develops other faiths in massyarakat.
4. Diversity of art and culture
Diverse ethnic groups in Indonesia would produce a diverse culture as well. One form of it is art, both literary arts, dance, music, drama, visual arts and so on.
Benefits of Cultural DiversityCultural diversity for the benefit of our nation. In the field of language, local culture tangible in the local language can enrich perbedaharaan Indonesian term. Meanwhile, in the field of tourism, the potential of cultural diversity can be used as the object and purpose of tourism in Indonesia, which could bring in foreign exchange. Thoughts that arise from human resources in each of these areas can also be used as a reference for national development.
Due to Cultural Diversity IssuesManage and administer the same number of traits, will, and customs certainly easier than taking care of a number of people who are all different about these things.
Raised an interesting idea to overcome / erode misconceptions and build a fort with a mutual understanding is multiculturalism and tolerance and empathy.1) MulticulturalismMulticulturalism is a term used to describe one's view of the variety of life in the world, or cultural policy that emphasizes on acceptance of the reality of diversity, and a variety of cultures (multicultural) that exist in society about values, systems, culture, customs, and politics that they profess.Multiculturalism in the community was asked to look at and address the differences, multiculturalism also invite the community to see cultural diversity in glasses equality means no higher culture than other cultures. Within multiculturalism also there should be no discrimination against a particular ethnic community because it will be the seed of division and conflict. All ethnic groups should be treated equally and be involved in various aspects of national social, political, legal, and defense and security. Only then will the full potential tribes work together to build a better nation perdapan.2) Tolerance and empathyMean tolerance attitude willing to accept and appreciate differences with another person or group.Empathy is the sincere attitude would feel the thoughts and feelings of others.Tolerance and empathy is very important cultivated in a pluralistic society such as Indonesia.How to think like this will bring us to the attitudes and actions not to exacerbate the differences, but the search for universal values ​​that can unite.
National IntegrationIntegration means assimilation to be a unified whole or round. Integration can occur horizontally with equal parties, or vertically.
Expert opinion regarding national integration:1. HigginsUnderstanding the process of national integration by looking at cultural unification and social groups in a whole region and national identity.2. Dr.. Nazaruddin SjamsuddinThe process of unification of a nation that covers all aspects of life, namely social, political, economic and cultural.3. J. Soedjati DjiwandonoHow sustainability in a broader sense of national unity can be reconciled with the right of self-determination. These rights should be limited to a certain extent. If not, national unity will be imperiled.Factors that affect national integration:1. Homogeneity groupsIn the small group level diversities also usually relatively small, so it will accelerate the process of national integration.2. Geographical mobilityGeographic factors affect the effectiveness and efficiency of communication. Communication that takes place in the community would accelerate national integration.Keywords in achieving national integration is to maintain harmony between cultures.The role of government1. The government should be able to implement a national political system that can accommodate the aspirations of the people who have different cultures.2. The ability of the government decentralization embodied in the agenda of regional autonomy.3. Openness and democratization, which is based on equal rights and obligations of citizens.The role of community1. Minimize the differences and commonalities grounded in the culture of every region.2. Minimize any potential conflict.

Thursday, May 23, 2013

Islamic democracy

Islamic democracy

 Islamic democracy is a political ideology that aims to apply the principles of the Islamic religion into public policy. This ideology emerged at the beginning of the liberation struggle in the area of ​​Britain a mandate over Palestine but then spread in a number of countries in Pratiknya has melted with secularization movement.

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Wednesday, May 22, 2013

Boarding is Basic Islamic Education in Indonesia

Boarding schools boarding schools, or often abbreviated cottage or boarding school, is a traditional boarding school, where the students all live with and study under the guidance of a teacher who is better known as Kiai and have a place to stay hostel for students. The students are in a complex that also provides a mosque for worship, study and space for other religious activities. This complex is usually surrounded by a wall to keep an eye out for an influx of students in accordance with applicable regulations. [1]. Pondok Pesantren are two terms that indicate one sense. The meaning is essentially a boarding school where the students learn, while the cottage means a simple house or shelter made ​​of bamboo. In addition, the lodge may be derived from Arabic meaning Funduq hostel or hotel. In Java, including Madura, Sunda and generally used the term lodge and boarding, being in Aceh known as term or menuasa rangkang boarding school, while in Minangkabau called mosque. [2] can also be understood as a boarding school education and religious teaching institutions, generally by way of non-classical , where an Islamic religious scholars to teach science to students-students based on the books written in Arabic by medieval scholars, and his students usually stay at the lodge (dormitory) in the pesantren. History == General == Generally, a boarding school originated from the a [[kiai | clerics]] in one place, then comes the students who want to study religion to him. {{Fact}} After increasingly more students are coming, there arose the initiative to set up a cottage or dorm in addition to the clerics. {{fact}} in ancient times the clerics do not plan how to build a hut, but the thought was how to teach religious knowledge in order to be understood by students. {{fact}} Kyai when it has not given attention to the place the places inhabited by the students, who are generally very small and simple. {{fact}} they occupy a building or a small house that they built themselves around the house clerics. {{fact}} the more the number of students, also increasing hut established. {{fact}} the students further popularize the boarding school, so it became known everywhere, such as in the lodges that arise in the days of [[Walisongo]]. Wahab, Rochidin. '' History of Islamic Education in Indonesia'' (New York: Alfabeta, CV, 2004) hal.153, 154 Definition boarding == == Etymology === === The term'' pesantren'' comes from the pe-santri'' late'', where the word "students" means students in [[Java language]]. {{Fact}} The term'' cottage'' derived from [[Languages Arab]]'' funduuq'' ('' 'فندوق''') which means inn. {{fact}} Special in [[Aceh]], boarding schools, also known as'' name'' dayah. Pesantren usually led by a [[Kyai]]. {{Fact}} To set the boarding school life, clerics appoint a senior students to organize class brothers, they are usually called'' urban villages'' cottage. {{Fact}} goal the students are separated from their parents and family is that they learn to live independently and simultaneously to improve relations with the clerics and also [[God]]. {{fact}} Other opinion, comes from the boarding students where students can be interpreted. {{Fact}} The word comes from the word Cantrik students (Sanskrit language, or maybe Java) which means that people who always follow the teacher, who then developed by the College Park Students in the system dormitory called Pawiyatan. {{fact}} term students also exist in the language in [[Tamil]], which means tutor, being [[C. C Berg]] argues that the term is derived from the term Shastri, which in India means a person who knows the sacred books of Hindu religion or a religious scripture scholar [[Hindu]]. {{Fact}} Sometimes it is also regarded as a composite word'' saint'' (both men) with the syllable'' tra'' (like help), so that the schools can mean a place of human right education. Fatah, H Rohadi Abdul, Taufik, M Tata, Bisri , Abdul Mukti. Reconstruction Pesantren'' Future'', (North Jakarta: PT. Listafariska Son, 2005), p.11 Basic Element === A === Pesantren The cottage ==== ==== A cottage is basically a traditional Islamic boarding school where the students (students) live together under the guidance of a teacher or more commonly known as Kyai Zamakhsyari Dhofir, 1982: 49 By the term is meant as a boarding school a form of education to Islamization institutionalized in Indonesia. Cottage or dorm is a place that has been provided for activities for the students. The existence of this cottage much support all existing activities. It is based distance cottage cottage with another means of making it easier for the usually adjacent Kyai and communication between students, and between students with other students. Thus creating a communicative situation in addition to the reciprocal relationship between Kyai and students, and between students with students. This is as stated by Zamakhsari Dhofir, that the attitude of reciprocity between Kyai and students in which the students assume Kyai seems to be his own father, while the students are considered as surrogate Kyai God that must be protected Zamakhsyari Dhofir, 1982: 49 Reciprocal attitude which creates a feeling of kinship and care for each other, making it easy for Kyai and chaplain to guide and supervise the students or the students. Everything that is faced by the students can be monitored directly by Kyai and cleric, so it can help provide a solution or direction quickly to students, to unravel the problems facing the students. Cottage circumstances very different from the colonial period to the present existence of the lodge. Hurgronje describes the state of colonial cottage (Imron Arifin in his book, Leadership Kyai), namely: "The cottage consists of a square-shaped building, usually constructed of bamboo, but in villages rather prosperous pillar consists of wood and stems are also made of wood . Cottage stairs connected to the well by a series of catwalks stones, so that most students do not wear shoes that can wash his feet before going up to the cottage. Just a simple cottage consists of a large room which was occupied with. There is also a cottage which seems perfect in dapati an alley (alley) are connected by doors. On the left there is the right alley small room with a narrow door, so as he entered the room the people are forced to bend, cendelanya small pieces and put on the bars. Furniture in it is very simple. In front of the small cendela there atao rattan mats and a short table of bamboo or wood, it is a fruit in the book " Imron Arifin, 1993: 6 Today the boarding school has been progressing in a way that the components that are meant were increasing and equipped facilities and infrastructure. In the history of its growth, the boarding school has undergone several phases of development, including the opening of a girls' cottage. With these developments, there is a women's lodge and cabin boys. So that a relatively large schools can accept students male and female students, with lodges differentiate by gender with strict regulations. Mosque ==== ==== The mosque is an element that can not be separated with the school and is considered as the most appropriate place to educate the students, especially in the practice of worship five times, sermons and Friday prayers and teaching of classical Islamic books. As well as Zamakhsyari Dhofir found: "Position the mosque as a center for education in Islamic tradition is a manifestation of the universalism of the traditional system of Islamic education. In other words, sustainability-centered system of Islamic education in mosques since the Quba mosque 'set up near Madina in the time of Prophet Muhammad SAW. still reflected in the boarding school system. Since the days of the Prophet, the mosque has been a center of Islamic education " Zamakhsari Dhofir, 1982: 49 Institutions pesantren in Java continues to maintain that tradition, even in contemporary times in the Muslim areas of life that are affected by the West, was met with some scholars dedicated to teaching the students in the mosques and give advices and suggestions to his students. Java is usually a Kyai who developed a first boarding school by establishing a mosque near his home. This step was taken on the orders usually Kyainya who have judged that he could lead a boarding school. Furthermore Kyai will teach his students (the students) in the mosque, so that the mosque is a very important element of the pesantren. Teaching ==== Books Classical ==== Since the growth of schools, teaching the classics are given in an attempt to continue the main purpose of schools is to educate prospective clerics loyal to traditional Islamic schools. Because the classical Islamic books are an integral part of the value and boarding schools that can not dipiah separated. The mention of classical Islamic books in the Islamic world is more popularly known as the "yellow book", but the origin of the term is not clearly known. Perhaps the mention of the term in order to limit the resulting colors in essay or paper of the book is yellow, but this argument is not quite right because at this time the books of classical Islam has many printed with white paper. Teaching classical Islamic books by caretakers cottage (Kyai) or cleric usually using sorogan system, wetonan, and bandongan. The classical Islamic books which are taught in schools according Dhofir Zamakhsyari can be classified into 8 groups, namely: (1) Nahwu (syntax) and Sharaf (morphology), (2) Fiqh (law), (3) Usul Fiqh (yurispundensi ), (4) Hadith (5) Tafsir, (6) monotheism (theology), (7) Mysticism and Ethics, (8) Other branches such as Tarikh (history) and Balagha " Zamakhsyari Dhofir, 1982: 50 Islamic books of classical literature and the grip is the Kyai in the pesantren. Its existence can not be separated by Kyai in pesantren. The books is a modification of classical Islamic moral values ​​of Islam, while Kyai is the personification of those values. On the other hand in addition to the growing necessity Kyai due mystical powers as well as his ability to master the classical Islamic books. In connection with this, Moh. Munif Hashim said: "The teachings contained in the yellow book remains a way of life and the lives of legitimate and relevant. Legitimate means that teaching is believed to stem from God's book of the Qur'an and Sunnah Rasulullah (Al-Hadith), and relevant teachings means it is still suitable and useful now or later " Moh. Munif Hashim, 1989: 25 Thus, the teaching of classical Islamic books are the main things in order to print a boarding school alumnus who master the knowledge of Islam even expected them to be Kyai. Pupils ==== ==== Pupils are called for the students who learn to explore religion in schools. Usually these students stay in the lodge or boarding schools that have been provided, but there are also students who do not live in a place that has been provided is commonly referred to by students as the bat has been the author pointed out in the discussion ahead. According Zamakhsyari Dhofir found: "Students are students who live in the boarding school to attend classes the yellow books or books on classical Islam, which generally consists of two groups of students, namely: - Pupils Mukim ie students or students who come from far away who live or lived in boarding schools. - Pupils Bats are students who come from villages around schools that they are not settled in the complex environment peantren but after following them home lesson Zamakhsari Dhofir, 1982: 51 In life in boarding schools, in general, they take care of their own daily needs and they got the same facilities between one and the other students. Students are required to obey the rules set out in the schools and any breach will be penalized according to the offenses committed. Kyai ==== ==== Kyai term is not derived from Arabic, rather than the Java language Manfred Ziemek, 1986 130 The word Kyai has great significance, sacred, and dituahkan. Besides Kyai title given to a man whose elderly, wise, and respected in Java. Kyai title also given to sacred objects and dituahkan, like a dagger and spear. However, the most widespread understanding in Indonesia, Kyai designation is intended for the founders and leaders of pesantren, a Muslim who has dedicated her life to honor God and deepen and disseminate the teachings of Islam as well as the outlook through education. Kyai serves as the central figure in the order of boarding school life, as well as leaders of pesantren. In this position kepesantrenannya value depends a lot on personality Kyai as role models and at the same time in the absolute discretion of the holder of the values ​​of the pesantren. In this case M. Chirzin Habib said that the clerics very big role in the field of handling faith, guidance amaliyah, dissemination and inheritance of science, moral guidance, education, and charitable lead and solve problems faced by the students and the community. And in terms of thinking more in the form of the establishment clerics patterns of thinking, an attitude, a certain orientation to the soul as well as in accordance with the lead personality clerics background M. Habib Chirzin, 1983: 94 Of opinions on the above it can be concluded that the role of Kyai determine the success of schools that care. Such a description of the common elements pesantren, which is basically a complete description of the terms and elements of a boarding school that classified the original despite the possibility of growing or grow in line with the times and needs of the community. Role === === Pesantren was originally a center penggemblengan values ​​and religious broadcasting [[Islam]]. {{Fact}} However, in its development, thereby widening the area agency that not only accelerate garapannya vertical mobility (with penjejelan religious materials), but also horizontal mobility (social awareness). {{fact}} Pesantren is no longer dwell on the religious-based curriculum ('''' regional-based curriculum) and tend to soar, but the curriculum also touches issues Kikian society ('' society- based curriculum''). {{fact}} Thus, schools can no longer be charged solely as a purely religious institution, but also (should) be a lively social institutions that continue to respond messy issues surrounding community. HS, Mastuki, El-sha, M. Ishom. Intellectualism Pesantren'''', (New York: Library Diva, 2006), p.1 Boarding School is the oldest Islamic institution which is a product of the culture of Indonesia. {{Fact}} The existence of pesantren in Indonesia started since Islam entered the country by adopting the religious education system has actually evolved long before the arrival of Islam. {{Fact}} As an educational institution which has long been entrenched in the country, recognized boarding schools have contributed greatly to the history of the nation. Haedari, H.Amin. Pesantren'' Transformation'', (New York: Media Nusantara, 2007), p.3 Many boarding schools in Indonesia only imposes the santrinya with a low cost, although some modern pesantren burden with higher costs. {{Fact}} Even so, when compared with some other similar educational institutions, modern schools are much cheaper. {{ fact}} masses Organizations (CBOs) that has the most Islamic boarding schools are [[Nahdlatul Ulama]] (NU). {{fact}} other Islamic organizations that also have a lot of schools are [[Al-Washliyah]] and [[Hidayatullah ]]. {{fact}} == Modernisasi pesantren == Sebab-sebab terjadinya moderenisasi Pesantren diantaranya: Pertama, munculnya wancana penolakan taqlid dengan “kembali kepada [[Al-Qur’an]] dan sunah” sebagai isu sentral yang mulai di tadaruskan sejak tahun 1900.{{fact}} Maka sejak saat tiu perdebatan antara kaum tua dengan kaum muda, atau kalangan reformis dengan kalangan ortodoks/konservatif, mulai mengemukan sebagai wancana public.{{fact}} Kedua: kian mengemukannya wacana perlawanan nasional atas kolonialisme belanda.{{fact}} Ketiga, terbitnya kesadaran kalangan Muslim untuk memperbaharui organisasi keislaman mereka yang berkonsentrasi dalam aspek sosial ekonomi.{{fact}} Keempat, dorongan kaum Muslim untuk memperbaharui sistem pendidikan Islam.{{fact}} Salah satu dari keempat faktor tersebut dalam pandangan [[Karel A. Steenbrink]], yang sejatinya selalu menjadi sumber inspirasi para pembaharu Islam untuk melakukan perubahan Islam di Indonesia.''Majalah Tajdid'' (ciamis:Lembaga Penelitian dan Pengembangan, 2009), hal. 358 National figures == == Some graduate schools have also been active in the national stage, which is famous among other things: * [[Hasyim | KH. Hashim Ash'ari]] (Founder Jam'iyah Nahdlatul Ulama), * [[Hasyim | KH. Hasyim]] (Chairman PB [[Nahdlatul Ulama]]), {{fact}} * [[Nurcholish Madjid | Prof. Nurkholish Madjid]] ex ([[Rector]] [[University Paramadina]]), {{fact}} * [[Din Shams | Dr. Din Shamsuddin]] (Secretary General [[Indonesian Ulema Council]] (MUI). {{Fact}} * [[Abdurrahman Wahid | KH. Abdurrahman Wahid]], one of the famous religious scholars, is a former [[President of the Republic of Indonesia]]. {{Fact}} He was the son of [[Wahid Hasyim | KH. Wahid Hasyim]], who is also a leader Kyai Indonesian independence movement and had twice served as Minister of Religion in Indonesia. {{Fact}} While his grandfather was [[Hasyim | KH. Hashim Ash'ari]], an Indonesian national hero and founder of the [[Nahdlatul Ulama]], one of the largest Islamic organization in Indonesia. {{Fact}}