Ngoprek Web » Islam http://www.ngoprekweb.com We Do Web Things Tue, 17 May 2011 20:41:20 +0000 en hourly 1 http://wordpress.org/?v=3.3.1 Amalan Yang Disunahkan Selama Ramadhan http://www.ngoprekweb.com/2006/10/05/amalan-yang-disunahkan-selama-ramadhan/ http://www.ngoprekweb.com/2006/10/05/amalan-yang-disunahkan-selama-ramadhan/#comments Thu, 05 Oct 2006 15:58:56 +0000 Eris Ristemena http://www.ngoprekweb.com/2006/10/05/amalan-yang-disunahkan-selama-ramadhan/ Artikel yang bagus dan mungkin sering kita baca, tapi tak ada salahnya dibaca lagi dan dilaksanakan.

Bulan Ramadhan adalah bulan al-Quran sesuai dengan sunnah Nabi s.a.w. Ibnu Abbas RA berkata; “Nabi (Muhammad SAW) adalah orang yang paling dermawan diantara manusia. Kedermawaanya meningkat saat malaikat Jibril menemuinya setiap malam hingga berakhirnya bulan Ramadhan, lalu Nabi membacakan al-Quran dihadapan Jibril. Pada saat itu kedermawaan Nabi melebihi angin yang berhembus.”

Sumber: kupunyaweb.blogsome.com

 

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]]> http://www.ngoprekweb.com/2006/10/05/amalan-yang-disunahkan-selama-ramadhan/feed/ 0 Al-Quran: Sumber Hukum Dan Solusi http://www.ngoprekweb.com/2006/10/03/al-quran-sumber-hukum-dan-solusi/ http://www.ngoprekweb.com/2006/10/03/al-quran-sumber-hukum-dan-solusi/#comments Tue, 03 Oct 2006 05:39:54 +0000 dadang http://www.ngoprekweb.com/2006/10/03/al-quran-sumber-hukum-dan-solusi/ Sebentar lagi kita akan memperingati peristiwa yang paling agung dalam sejarah umat manusia, yaitu peristiwa turunnya al-Quran kepada Rasulullah Muhammad saw. untuk disampaikan kepada umat manusia. Al-Quran tidak lain adalah petunjuk (hudan) dan pembeda (furqân).

Source: Buletin Dakwah Al Islam

]]> http://www.ngoprekweb.com/2006/10/03/al-quran-sumber-hukum-dan-solusi/feed/ 0 Don't use the F-word http://www.ngoprekweb.com/2006/09/30/dont-use-the-f-word/ http://www.ngoprekweb.com/2006/09/30/dont-use-the-f-word/#comments Fri, 29 Sep 2006 18:59:27 +0000 dadang http://www.ngoprekweb.com/2006/09/30/dont-use-the-f-word/ Muslims in the English speaking world, in particular North America, have voiced strong exception to the term fascism being conjoined to the word Islam. For several years commentators such as Christopher Hitchens have used the term “Islamo-Fascists”, and it has now entered the American common vernacular. The phrase has even been adopted by the US president. George W. Bush made a point of using “Islamofacists” when speaking of two democratically elected parties; Hizbullah and Hamas. A Canadian government minister from the Conservative Party compared Hizbullah to the Nazis of Germany.

Quite rightly many Muslims have protested against the use of the term being linked to a religious belief that is far removed from the tyrannies of fascism. Historically fascism is associated with violence and oppression. There is a perception that the political culture of fascism is epitomized by the brutal excesses of the Mussolini and Hitler regimes of the 1930s, and later by Franco in Spain and Peron in Argentina. Fascism, or fasci di combattimento, meant bundle or group when first used in its modern context, in Italy. The political manifestation of this was the binding together of a tribe, a group, or a nation to form a political unit. Fascism has now become a byword for violent repression carried out by maniacs in the name of ultra-nationalism. All this is anathema to term “Islam”, the very word is rooted with the Arabic word for peace. Bush’s choice of groups to label as was at odds with most definitions of fascism. In fact few of the many Muslim groups opposing US-British control of the Middle East fit the received definition of fascism. The only truly fascist group ever to emerge in the Middle East was Lebanon’s Maronite Christian Phalange Party in the 1930’s which, ironically, became an ally of Israel’s rightwing in the 1980’s.
We are utterly appalled at the coupling of fascism to Islam. However, there are many other such grammatically and semantic conjugations that we are equally appalled by. Political concepts such as monarchical rule, republicanism, democracy and quasi-nationalism are also commonly linked to Islam. The context for these terms being bolted on to “Islam” is not one of rhetoric, as with Vanity Fair’s use of the term Islamo-fascist. The use of the terms such as: Islamic-democracy, Islamic-republic and Islamic Kingdom are not portrayed as pejorative, rather they are positive associations. In reality there is little that is laudable about democracy, and it has no place being joined by hyphen, oblique-stroke or the “-ic” suffix to Islam. In fact the notion of sovereignty for human’s law and not Allah’s law is the antithesis of the Islamic ruling system. How possibly can the two be joined?

The term Islamic-democracy is no more or less ridiculous as the term Islamic-fascism. It is also no less offensive than that phrase. The ancient Greek words demos meaning people, and krat??-rule (derived from kr?tos ‘power or authority’), was compounded, via Latin and French, to give democracy. So democracy literally means; that the authority and ruling is derived from the people, and not from Allah (swt). So to call a system democratic is to explicitly state that it’s power is anthopogenic. Similarly the Latin term r?spublica meant a matter for the people, a compound noun made up of r?s-matter or issue, and publicus–the public. So in the 17th century it became used in English to mean a state governed by the people. This notion is surely an association with Allah’s authority, sheirk (polytheism). So the Islamic Republic of Iran by its very description has Islam (Allah’s deen) sandwiched between republic (rule by the people) and Iran-representing a nationalistic notion of Persian identity. So what is worse Islamic-fascism or Islamic-Persian-nationalist-extremist-humanist state of sheirk? They are both surely on a par. The same augment can be levelled against the democratic states of Sudan and Pakistan. As for the Kingdom of the Tribe of Saud situated in Arabia, again this is a state with ultra-nationalism as its basis – Saudism. Although they don’t use Islamia in the title of the Kingdom, they add insult to injury by reducing “la-ilah il-Allah wa Muhammad Rasool-Allah” to a slogan on their green nationalistic flag. The rule of Allah has no meaning in that Kingdom.

Muslims are not allowed to run their affairs any way they please, but have to rule according to what Allah has revealed. So, for example, the people cannot decide by majority to make interest (riba) lawful or prohibit jihad. Thus, sovereignty resides with Allah (SWT) and His Shari’ah.

“No guardian have they apart from Him, since He allots to no one a share in His rule.” [Al-Kahf 18:26]

“Whosoever does not judge by that which Allah has revealed, such are disbelievers.” [nisa 5:47]

“O you who believe! Obey Allah, obey the Messenger of Allah and those in authority amongst you; and if you have a dispute concerning any matter, refer it to Allah and the Messenger if you are (in truth) believers in Allah and the Last Day.” [Maidah 4:59]

The Islamic ruling system is a unique and pure political structure. It is not theocratic, nor democratic, nor dictatorial, nor nationalistic and nor is it monarchical. The limited political textbook terminology of western political science has no clear succinct description of what Islam is. We shouldn’t expect them to have one and we shouldn’t look to them to define our way of life based within their narrow constraints. We don’t need, or want democratic Islam; we want Islamic-Islam or better still just Islam. It is our responsibility to understand what the Islamic ruling system is: from our sources and applying our terminology. The sawm of Ramadan is not accurately described as Muslim-lent. Nor can Salat be simplified to Muslim mediation. Neither can Zakat be translated to mean merely alms or charity in absolute and basic terms. It is like saying Surat-al-Faatiha is The Muslim’s “Lord’s Prayer” and Istigfhar and Tauba are “confession” and “atonement”. We all know that Sawm, Salat and Sadaqa are much more than any one-word English approximation. The translation of these complex concepts cannot be encapsulated merely in the words; fasting, prayer and charity. We don’t use western terminology when it comes to rituals, or we at least bare in mind certain caveats and limitations when using them. So why do so many of us have few reservations when it comes to the political terminology employed when discussing Islam? There are many Muslims that are adamant that democracy is not only compatible with Islam, but is an idea born from the Quran and Sunnah. The fact that a Khalifah is normally voted for, does not mean that democracy is Islam. The procedure of voting is only a marginal secondary part of what democracy is about, and voting within Islam has many over-riding obligations that contradict western democracy. Muslims can’t just decide to vote a woman into office, as a Khalifah: nor a Kafir nor a faasiq etc. Rather Shar’a, Allah’s law, has stipulated who does and does not fit the criteria.

So we conclude that it is wrong to use the F-word in association with Islam. Muslims should show outrage at such descriptions. We commend those that have spoken out against the term Islamo-fascism. However we should be equally outraged at the adulteration of the Islamic thought and Islamic method of implementation with the D-word.

Source: KCom Journal

]]> http://www.ngoprekweb.com/2006/09/30/dont-use-the-f-word/feed/ 0 Ramadhan: Momentum untuk Mewujudkan Kehidupan Islam http://www.ngoprekweb.com/2006/09/29/ramadhan-momentum-untuk-mewujudkan-kehidupan-islam/ http://www.ngoprekweb.com/2006/09/29/ramadhan-momentum-untuk-mewujudkan-kehidupan-islam/#comments Fri, 29 Sep 2006 11:54:08 +0000 dadang http://www.ngoprekweb.com/2006/09/29/ramadhan-momentum-untuk-mewujudkan-kehidupan-islam/ Alhamdulillah, segala pujian hanya milik Allah. Dia masih memberikan perpanjangan usia kepada kita sehingga kita masih bisa merasakan indahnya Ramadhan serta nikmatnya berpuasa dan menjalankan ketaatan kepada-Nya. Perpanjangan usia yang diberikan oleh Allah ini harus kita maknai sebagai tambahan kesempatan bagi kita untuk melakukan pertobatan dari kemaksiatan yang selama ini kita lakukan, sebagai kesempatan untuk menjalankan ketaatan kepada Allah dan menambah bekal untuk menghadapi perjumpaan dengan-Nya kelak di akhirat.

Selama ini, bulan Ramadhan yang lalu-lalu sering dijalani lebih banyak bersifat seremonial tanpa ruh. Ramadhan yang lalu-lalu sering hanya menjadi ritual tahunan yang berlalu tanpa meninggalkan pengaruh berarti. Media massa terutama TV berlomba menampilkan acara religi dan pengajian. Para artis pun ramai-ramai berbusana islami. Majelis-majelis zikir dan pengajian semarak di mana-mana. Pengajian lepas zuhur pun dilakukan di kantor-kantor. Nuansa religius merambah ke mana-mana; di masjid, di rumah, di kantor-kantor pemerintah maupun swasta, dan di tempat-tempat lainnya. Namun, saat Ramadhan berlalu, semua itu pun ikut berlalu, persis seperti bekas tapak kaki di padang pasir yang segera lenyap tersapu angin semilir.

Ramadhan selama ini seakan hanya menjadi masa cuti dari kemaksiatan. Berbagai bentuk kemaksiatan dihentikan selama Ramadhan dengan alasan menghormati kecusian bulan Ramadhan. Namun, begitu Ramadhan berlalu, banyak orang beramai-ramai memulai kembali kemaksiatan yang dia lakukan sebelum Ramadhan. Bar, kafe, diskotek, dan tempat-tempat hiburan yang berbau erotis dan porno buka kembali. Busana islami yang dikenakan selama Ramadhan dimuseumkan. Aurat kembali diumbar. Jika saat Ramadhan ramai-ramai menyucikan harta dengan mengeluarkan zakat, infak dan sedekah. Pasca Ramadhan, praktik riba, korupsi, penipuan dan transaksi haram ramai-ramai kembali dijalankan.

Akankah Ramadhan kali ini sama saja dengan yang lalu-lalu sebagai seremonial yang kosong dari ruh, ritual tanpa bekas, dan hanya menjadi masa cuti dari kemaksiatan? Sudah enam hari kita menjalani puasa. Karena itu, kita harus melakukan instrospeksi. Apakah puasa dan aktivitas Ramadhan yang kita lakukan masih sama saja dengan sebelumnya? Apakah Ramadhan telah kita jalani secara lebih bermakna, berpengaruh dan membekas? Apakah keimanan kita, ketakutan kita akan azab-Nya, kerinduan kita akan keridhaan-Nya, dan ketaatan kita kepada syariah-Nya meningkat?

Kita patut merenungkan kembali firman Allah SWT:

Hai orang-orang yang beriman, diwajibkan atas kalian berpuasa sebagaimana puasa itu diwajibkan atas orang-orang sebelum kalian, agar kalian bertakwa. (QS al-Baqarah [2]: 183).

Dari ayat ini, tanpa melalui pengkajian mendalam kita memahami bahwa target akhir dari pelaksanaan kewajiban shaum adalah takwa. Artinya, shaum merupakan satu jalan untuk meraih takwa, sebagai momentum untuk mewujudkan diri dan masyarakat yang bertakwa.

Ayat tersebut diserukan kepada orang-orang yang beriman. Ini mengisyaratkan bahwa puasa akan mengantarkan untuk meraih takwa jika dilakukan oleh orang yang beriman karena dorongan keimanannya. Secara lebih luas dapat kita pahami bahwa amal-amal Ramadhan akan bermakna, berarti dan berpengaruh jika didasari oleh keimanan. Sayangnya, justru di sinilah yang menjadi kelemahan selama ini, yakni prosesi, ritual dan aktivitas Ramadhan tidak didasari oleh iman. Puasa dijalankan bisa jadi karena sudah menjadi tradisi, bukan karena keimanan dan harapan akan ridha-Nya. Ramainya majelis zikir dan pengajian bisa jadi lebih karena terbawa suasana religius Ramadhan, bukan didasari oleh keyakinan bahwa semua itu adalah bagian dari kewajiban mengkaji Islam, dakwah, amar makruf dan nahi munkar. Program-program religi mungkin diadakan lebih karena alasan bisnis, bukan karena keyakinan sebagai bagian dari kewajiban mewujudkan kehidupan yang islami. Penutupan tempat-tempat maksiat dan penghentian kemaksiatan pun dilakukan untuk menghormati kesucian Ramadhan karena toleransi, bukan didasari oleh keyakinan bahwa segala bentuk kemaksiatan besar ataupun kecil akan mendapatkan azab kelak di akhirat.

Bisa juga Ramadhan selama ini menjadi kurang bermakna dan lemah pengaruhnya karena realitas takwa yang menjadi hikmah puasa itu sendiri belum tergambar jelas dan belum dihayati. Hikmah adalah sesuatu yang harus senantiasa diperhatikan dan diupayakan secara maksimal agar terealisasi saat menjalankan suatu aktivitas ibadah tertentu. Ketakwaan adalah hikmah dari puasa. Artinya, mereka yang berpuasa harus senantiasa memperhatikan dan mengupayakan secara maksimal agar ketakwaan terwujud dalam dirinya.

Hakikat Takwa

Takwa berasal dari kata waqâ wa tawaqqâ wa ittaqâ yang meliputi makna menjaga, menjauhi, takut dan berhati-hati. Takwa kepada Allah maknanya menjaga diri dari sesuatu yang ditakuti datang dari Allah berupa kemurkaan dan azab-Nya. Takwa juga mencakup sikap berhati-hati dengan meninggalkan hal-hal yang halal karena takut akan tergelincir pada hal-hal yang mendatangkan murka dan azab Allah. Takwa juga meliputi aktivitas mendekatkan diri kepada Allah karena takut akan dijauhi dan tidak dicintai oleh Allah. Walhasil, dalam takwa itu rasa takut dan cinta kepada-Nya menyatu; berjalan seiring dan saling berkelindan.

Al-Hasan, cucu Baginda Nabi saw., pernah mengatakan, orang yang bertakwa adalah orang yang takut atau menjaga diri dari apa yang diharamkan dan menunaikan apa yang diwajibkan kepadanya. Senada dengan itu, Amirul Mukminin Umar bin Abdul Aziz berkata, takwa kepada Allah itu bukan dengan terus atau seringnya shaum di siang hari, seringnya shalat malam atau seringnya melakukan kedua-duanya, tetapi takwa kepada Allah adalah meninggalkan apa saja yang Allah haramkan dan menunaikan apa saja yang Allah wajibkan. Siapa yang melakukan kebaikan setelah itu maka itu adalah tambahan kebaikan di atas kebaikan.

Para Sahabat, yang diwakili oleh ungkapan Imam Ali bin Abi Thalib kw., sering menyatakan bahwa takwa itu adalah: al-khawf min al-Jalîl wa al-’amal bi at-tanzîl wa al-isti’dâd li yawm ar-rahîl (yakni rasa takut kepada Zat Yang Mahaagung, mengamalkan al-Quran, dan menyiapkan diri untuk menyambut datangnya hari yang kekal (akhirat). Dengan kata lain, takwa adalah kesadaran akal dan jiwa serta pengetahuan syar’i akan wajibnya mengambil halal-haram sebagai standar bagi seluruh aktivitas dan merealisasikannya secara praktis (‘amalî) di tengah-tengah kehidupan.

Ketakwaan Personal dan Ketakwaan Sosial

Sifat takwa itu tercermin dalam kesediaan seorang Muslim untuk tunduk dan patuh pada hukum Allah. Setiap Muslim diperintahkan untuk menjalankan semua ketentuan hukum Allah dan meninggalkan semua yang dilarang-Nya. Kesediaan kita untuk tunduk dan patuh terhadap seluruh hukum syariah Islam inilah realisasi dari ketakwaan dan kesalihan personal kita.

Secara personal, syariah yang pelaksanaannya bisa dilakukan oleh individu dan kelompok-seperti shalat, puasa, zakat, memakai jilbab, berakhlak mulia, berkeluarga secara islami; atau bermuamalah seperti jual-beli, sewa-menyewa secara syar’i dan sebagainya bisa dilaksanakan saat ini juga. Begitu ada kemauan, semua itu bisa dilakukan.

Selama bulan Ramadhan ini, kita secara ruhiah memang dilatih untuk meningkatkan ketundukan atau ketaatan pada syariah. Di bulan biasa kita boleh makan dan minum atau berhubungan suami-istri di siang hari. Namun, di bulan Ramadhan semua itu dilarang, dan ternyata kita bisa. Artinya, dengan kemauan yang besar, sesungguhnya kita bisa melaksanakan hukum Allah atau syariah Islam itu. Jika yang halal saja bisa kita tinggalkan, apalagi yang haram. Jika yang sunnah seperti shalat tarawih, sedekah dan sebagainya saja bisa kita lakukan, apalagi yang wajib. Karena itu, bulan Ramadhan ini jangan sampai berlalu tanpa makna. Kita harus mengisinya dengan melaksanakan amal-amal salih yang berbuah pahala dan menjauhkan amal-amal salah yang berbuah dosa dan siksa.

Di samping berkaitan personal, banyak hukum syariah yang berkaitan dengan masalah sosial kemasyarakatan. Hukum-hukum tersebut meliputi:

1. Peradilan/persanksian: seperti qishâsh, potong tangan bagi pencuri, cambuk seratus kali bagi pezina ghayru muhshân, rajam bagi pezina muhshân, cambuk bagi peminum khamr, dsb.

2. Ekonomi: seperti hukum tentang kepemilikan, pengelolaan kekayaan milik umum, penghapusan riba dari semua transaksi, dsb.

3. Politik Luar Negeri: seperti tentang dakwah ke luar negeri dan jihad.

4. Kewarganegaraan: seperti hukum tentang status kafir dzimmi, musta’min, dan mu’âhad.

Setiap orang dari kita sesungguhnya diperintahkan untuk menjalankan semua hukum tersebut. Kita juga diperintahkan untuk memutuskan semua perkara di tengah-tengah masyarakat dengan hukum-hukum Allah, yaitu dengan syariah Islam. Sebagaimana hukum-hukum yang bersifat personal-seperti shalat, shaum, zakat, ibadah haji, berdakwah, amar makruf nahi mungkar, dll-wajib dilaksanakan, demikian pula hukum-hukum yang bersifat sosial (mengatur masyarakat). Hanya saja, semua hukum yang terkait dengan pengaturan masyarakat di atas adalah kewenangan penguasa/pemerintah, bukan kewengan individual/personal. Karena itu, justru di sinilah pentingnya kaum Muslim memiliki penguasa dan sistem pemerintahan yang sanggup menerapkan hukum-hukum Islam di atas.

Kesediaan kita untuk tunduk dan patuh pada semua hukum itu, itulah realisasi dari ketakwaan dan kesalihan sosial kita. Ketakwaan dan kesalihan sosial ini dengan sendirinya mendorong kita untuk gigih memperjuangkan penerapan semua hukum-hukum terkait masalah sosial kemasyarakatan tersebut.

Wahai Kaum Muslim:

Selama bulan Ramadhan ini, ketakwaan kita tengah ditempa. Jika puasa Ramadhan kita hayati benar, selepas bulan Ramadhan setiap kita niscaya akan menjadi lebih bertakwa; lebih gigih melaksanakan syariah Islam; serta melakukan semua kewajiban dan meninggalkan semua larangan. Semangat ketakwaan inilah yang akan mendorong kita lebih gigih memperjuangkan penerapan syariah Islam dalam seluruh aspek kehidupan.

Penerapan syariah Islam secara total-yang merupakan wujud nyata dari ketakwaan kita-itulah sebenarnya yang akan menentukan kemuliaan kita; juga akan mendatangkan jalan keluar bagi kita dari permasalahan-permasalahan yang kita hadapi. Inilah janji Allah SWT:

Siapa saja yang bertakwa kepada Allah niscaya Dia akan mengadakan baginya jalan keluar. (QS ath-Thalaq [65]: 2).

Wamâ tawfîqi illâ billâh.

Source: Buletin Dakwah Al Islam

]]> http://www.ngoprekweb.com/2006/09/29/ramadhan-momentum-untuk-mewujudkan-kehidupan-islam/feed/ 0 Add islamic Link to your blog http://www.ngoprekweb.com/2006/09/26/add-islamic-link-to-your-blog/ http://www.ngoprekweb.com/2006/09/26/add-islamic-link-to-your-blog/#comments Tue, 26 Sep 2006 00:37:00 +0000 Eris Ristemena http://www.ngoprekweb.com/2006/09/26/add-islamic-link-to-your-blog/ In the spirit of Ramadhan, i’d like to share how to add islamic links to your blogs. For now, i will show you how to grab links from two sites : khilafah.com and hizbut-tahrir.or.id

Link from Khilafah.com

If you want to add link from khilafah.com, all you need to do is copy the following code into your own blogs,

For KCom News:

<link xhref="http://cleanpick.ngoprek.web.id/js/pick.css" mce_href="http://cleanpick.ngoprek.web.id/js/pick.css"     type="text/css" rel="stylesheet">
<script xsrc="http://cleanpick.ngoprek.web.id/js/pick.js?site=kcom&cat=news&limit=10" mce_src="http://cleanpick.ngoprek.web.id/js/pick.js?site=kcom&cat=news&limit=10"     type="text/javascript"></script>

For KCom Journal:

<link xhref="http://cleanpick.ngoprek.web.id/js/pick.css" mce_href="http://cleanpick.ngoprek.web.id/js/pick.css"     type="text/css" rel="stylesheet">
<script xsrc="http://cleanpick.ngoprek.web.id/js/pick.js?site=kcom&cat=journal&limit=10" mce_src="http://cleanpick.ngoprek.web.id/js/pick.js?site=kcom&cat=journal&limit=10"     type="text/javascript"></script>

For KCom Magazine:

<link xhref="http://cleanpick.ngoprek.web.id/js/pick.css" mce_href="http://cleanpick.ngoprek.web.id/js/pick.css"     type="text/css" rel="stylesheet">
<script xsrc="http://cleanpick.ngoprek.web.id/js/pick.js?site=kcom&cat=magazine&limit=10" mce_src="http://cleanpick.ngoprek.web.id/js/pick.js?site=kcom&cat=magazine&limit=10"     type="text/javascript"></script>

Link from Hizbut-tahrir.or.id

If you want to add link from Hizbut-tahrir.or.id, all you need to do is copy the following code into your own blogs,

For Buletin Dakwah Al Islam:

<link xhref="http://cleanpick.ngoprek.web.id/js/pick.css" mce_href="http://cleanpick.ngoprek.web.id/js/pick.css"     type="text/css" rel="stylesheet">
<script xsrc="http://cleanpick.ngoprek.web.id/js/pick.js?site=hti&cat=alislam&limit=10" mce_src="http://cleanpick.ngoprek.web.id/js/pick.js?site=hti&cat=alislam&limit=10"     type="text/javascript"></script>

For Majalah Al Waie:

<link xhref="http://cleanpick.ngoprek.web.id/js/pick.css" mce_href="http://cleanpick.ngoprek.web.id/js/pick.css"     type="text/css" rel="stylesheet">
<script xsrc="http://cleanpick.ngoprek.web.id/js/pick.js?site=hti&cat=alwaie&limit=10" mce_src="http://cleanpick.ngoprek.web.id/js/pick.js?site=hti&cat=alwaie&limit=10"     type="text/javascript"></script>

For Hizbut Tahrir Indonesia Headline:

<link xhref="http://cleanpick.ngoprek.web.id/js/pick.css" mce_href="http://cleanpick.ngoprek.web.id/js/pick.css"     type="text/css" rel="stylesheet">
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]]> http://www.ngoprekweb.com/2006/09/26/add-islamic-link-to-your-blog/feed/ 1 What Pope did not say http://www.ngoprekweb.com/2006/09/23/what-pope-did-not-say/ http://www.ngoprekweb.com/2006/09/23/what-pope-did-not-say/#comments Fri, 22 Sep 2006 20:11:00 +0000 rhazes http://www.ngoprekweb.com/2006/09/23/what-pope-did-not-say/ Great article from Thenews.com.pk (copied from khilafah.com),

Why would pope Benedict XVI, an ex-professor of theology, one of the best-known theologians of the Western world, a prolific writer, a staunch defender of traditional Catholic doctrine and values cite this medieval text in a lecture on faith and reason? Let us look a little more closely at the context of the speech.

The pope invoked the words of the emperor to serve as the “starting point” of his reflections on the issue. He resurrected the seventh conversation between the emperor and the almost-absent Persian from the text which is to be found in a version edited by Professor Khoury. In this conversation “the emperor touches on the theme of the holy war”, the pope told his audience, and then went on to state that “the emperor must have known that ayah 256 of surah 2 reads: ‘There is no compulsion in religion’.”

Then the learned pope said that the “according to the experts, this is one of the surahs of the early period, when Muhammad (PBUH) was still powerless and under threat. But naturally the emperor also knew the directives developed later and recorded in the Quran concerning holy war. Without descending to details, such as the difference in treatment accorded to those who have the ‘Book’ and the ‘infidels’, he addresses his interlocutor with a startling brusqueness on the central question about the relationship between religion and violence in general, saying: “Show me just what Muhammad brought that was new, and there you will find things only evil and inhuman, such as his command to spread by the sword the faith he preached”. After having expressed himself so forcefully, the emperor goes on to explain in detail the reasons why spreading the faith through violence is something unreasonable. Violence is incompatible with the nature of God and the nature of the soul. ‘God’, he says, ‘is not pleased by blood — and not acting reasonably is contrary to God’s nature. Faith is born of the soul, not the body. Whoever would lead someone to faith needs the ability to speak well and to reason properly, without violence and threats. To convince a reasonable soul, one does not need a strong arm, or weapons of any kind, or any other means of threatening a person with death’”.

This quotation from the pope’s speech leaves one struggling with the question of his understanding of Islam. To begin with, regardless of the pope’s experts, the second surah of the Quran (Suratul Baqarah) is not an early surah of the Quran; it was in fact revealed in Medina at a time when Muslims were in full control of the Arabian peninsula and not when “Muhammad was still powerless and under threat”. Second, to consider the Prophetic mission of the Prophet (PBUH) in terms of an individual’s struggle, even to treat him as a man who is once “powerless” and “under threat” and who then gains power and strength is totally contrary to Islamic understanding of a prophet’s mission. According to Islam, God has chosen certain men to act as his messengers to humanity and once a man has been chosen to perform this function, his individual power of strength have little meaning left; he is acting under Divine Commands.

But regardless of these obvious misunderstandings about Islam (which one would not expect from such a learned theologian), the point that the pope attempted to make in his speech was that there is a “profound harmony between what is Greek in the best sense of the word and the biblical understanding of faith in God”. He did not say that such a “profound harmony” does not exist between Islam and Greek thought, but his invocation of the ugly words written by a Byzantinian emperor leaves one wondering how much of that text has crept into the understanding of the Church.

To be sure, the current perceptions of Islam and Muslims in the West are not merely the result of CNN and Fox News; they are the handiwork of generations of churchmen and academics who have followed in the footsteps of people like Emperor Manuel II. One only has to read a work like Islam and the West: The making of an image by Norman Daniel to see the contributions of the Church in the cultivation of the deep hatred of Islam and Muslims in the contemporary West.

Again this shows us the man real view of Islam.

]]> http://www.ngoprekweb.com/2006/09/23/what-pope-did-not-say/feed/ 0 Pope, Bad “Freedom of Speech” Player http://www.ngoprekweb.com/2006/09/23/pope-bad-freedom-of-speech-player/ http://www.ngoprekweb.com/2006/09/23/pope-bad-freedom-of-speech-player/#comments Fri, 22 Sep 2006 19:03:00 +0000 rhazes http://www.ngoprekweb.com/2006/09/23/pope-bad-freedom-of-speech-player/ As a learned theological man, Pop Benedict XVI must knew perfectly well the consequences of his invocation. But seemed to me, the man has “freedom-of-speech supporter” all over him, only he played bad.

I mean, what could be the rational for quoting a part of the dialogue that took place between the Byzantine emperor and a Persian on the subject of Christianity and Islam? why would he choose to resurrect the ugly words of this medieval text in Germany at a time when the hurt caused by the terrible Danish cartoons is still fresh in Muslim memory?

Even low educated muslim will take that as an open war, considering his position as the head of a global institution with more than a billion follower.

Jonathan Freedland made a great view of this,

At a 1983 Conservative rally, the comedian Kenny Everett called out, “Let’s bomb Russia!” A year later, a microphone caught Ronald Reagan ad-libbing a mock radio address: “My fellow Americans, I’m pleased to tell you today that I’ve signed legislation that will outlaw Russia for ever. We begin bombing in five minutes.” Both had an equal right to make the joke. But it was rather less wise for the leader of a cold war superpower.

Pope Benedict is in the Reagan category. Of course he has the right to quote whomever he chooses, but there is now a significance to his words that did not apply when he was a humble scholar. This is what makes the Pope’s defenders so disingenuous when they insist that he was merely engaged in a “scholarly consideration of the relationship between reason and faith”. He is not a lecturer at divinity school. He is the head of a global institution with more than a billion followers. So he has to think carefully about the sources he cites. When he digs out a 700-year-old sentence that could not be more damning of Islam – “Show me just what Muhammad brought that was new, and there you will find things only evil and inhuman, such as his command to spread by the sword the faith he preached” – he has to know there will be consequences.

]]> http://www.ngoprekweb.com/2006/09/23/pope-bad-freedom-of-speech-player/feed/ 0 Text of Pope Speech at University of Regensburg Germany http://www.ngoprekweb.com/2006/09/23/text-of-pope-speech-at-university-of-regensburg-germany/ http://www.ngoprekweb.com/2006/09/23/text-of-pope-speech-at-university-of-regensburg-germany/#comments Fri, 22 Sep 2006 18:59:00 +0000 rhazes http://www.ngoprekweb.com/2006/09/23/text-of-pope-speech-at-university-of-regensburg-germany/ Below is the text of the speech presented by Pope Benedict XVI at the University of Regensburg, Germany, September 12, 2006. I copied it from CTU Review for reference purpose (just in case it get dissapeared from internet :) .

Faith, Reason and the University
Memories and Reflections

Benedict XVI

September 12, 2006

Your Eminences, Your Magnificences, Your Excellencies,
Distinguished Ladies and Gentlemen,

It is a moving experience for me to be back again in the university and to be able once again to give a lecture at this podium. I think back to those years when, after a pleasant period at the Freisinger Hochschule, I began teaching at the University of Bonn. That was in 1959, in the days of the old university made up of ordinary professors. The various chairs had neither assistants nor secretaries, but in recompense there was much direct contact with students and in particular among the professors themselves. We would meet before and after lessons in the rooms of the teaching staff. There was a lively exchange with historians, philosophers, philologists and, naturally, between the two theological faculties. Once a semester there was a dies academicus, when professors from every faculty appeared before the students of the entire university, making possible a genuine experience of universitas – something that you too, Magnificent Rector, just mentioned – the experience, in other words, of the fact that despite our specializations which at times make it difficult to communicate with each other, we made up a whole, working in everything on the basis of a single rationality with its various aspects and sharing responsibility for the right use of reason – this reality became a lived experience. The university was also very proud of its two theological faculties. It was clear that, by inquiring about the reasonableness of faith, they too carried out a work which is necessarily part of the “whole” of the universitas scientiarum, even if not everyone could share the faith which theologians seek to correlate with reason as a whole. This profound sense of coherence within the universe of reason was not troubled, even when it was once reported that a colleague had said there was something odd about our university: it had two faculties devoted to something that did not exist: God. That even in the face of such radical scepticism it is still necessary and reasonable to raise the question of God through the use of reason, and to do so in the context of the tradition of the Christian faith: this, within the university as a whole, was accepted without question.

I was reminded of all this recently, when I read the edition by Professor Theodore Khoury (Münster) of part of the dialogue carried on – perhaps in 1391 in the winter barracks near Ankara – by the erudite Byzantine emperor Manuel II Paleologus and an educated Persian on the subject of Christianity and Islam, and the truth of both. It was presumably the emperor himself who set down this dialogue, during the siege of Constantinople between 1394 and 1402; and this would explain why his arguments are given in greater detail than those of his Persian interlocutor. The dialogue ranges widely over the structures of faith contained in the Bible and in the Qur’an, and deals especially with the image of God and of man, while necessarily returning repeatedly to the relationship between – as they were called – three “Laws” or “rules of life”: the Old Testament, the New Testament and the Qur’an. It is not my intention to discuss this question in the present lecture; here I would like to discuss only one point – itself rather marginal to the dialogue as a whole – which, in the context of the issue of “faith and reason”, I found interesting and which can serve as the starting-point for my reflections on this issue.

In the seventh conversation (*4V8,>4H – controversy) edited by Professor Khoury, the emperor touches on the theme of the holy war. The emperor must have known that surah 2, 256 reads: “There is no compulsion in religion”. According to the experts, this is one of the suras of the early period, when Mohammed was still powerless and under threat. But naturally the emperor also knew the instructions, developed later and recorded in the Qur’an, concerning holy war. Without descending to details, such as the difference in treatment accorded to those who have the “Book” and the “infidels”, he addresses his interlocutor with a startling brusqueness on the central question about the relationship between religion and violence in general, saying: “Show me just what Mohammed brought that was new, and there you will find things only evil and inhuman, such as his command to spread by the sword the faith he preached”. The emperor, after having expressed himself so forcefully, goes on to explain in detail the reasons why spreading the faith through violence is something unreasonable. Violence is incompatible with the nature of God and the nature of the soul. “God”, he says, “is not pleased by blood – and not acting reasonably (F×

]]> http://www.ngoprekweb.com/2006/09/23/text-of-pope-speech-at-university-of-regensburg-germany/feed/ 0 Who is tolerance? http://www.ngoprekweb.com/2006/09/22/who-is-tolerance/ http://www.ngoprekweb.com/2006/09/22/who-is-tolerance/#comments Fri, 22 Sep 2006 12:31:00 +0000 rhazes http://www.ngoprekweb.com/2006/09/22/who-is-tolerance/ When i first found the link to this article in delicious, i thought it would be a thoughtful and intellectual article about muslim tolerance. But i realized i was wrong just by reading the first two paraghraps of it. It is nothing but an ignorance journalist who tried to make big hit from his nonsense article by quoting from Al Qur’an.

How can i guessed just by the first two paragraphs? Simple, just connect the title and the ayat he quoted.

Is this what they mean by ‘Muslim tolerance’?

Listen to this: “Make war on the unbelievers and the hypocrites and deal rigorously with them. Hell shall be their home: an evil fate.”

Or then again, this: “Believers, take neither the Jews nor the Christians for your friends.”

The minute he said about muslim is actually intolerance, he declared himself as intolerance to muslim.

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