Kisah Nyata - Kebesaran Jiwa Seorang Ibu.
Kejadian ini terjadi di sebuah kota kecil di Taiwan dan sempat
dipublikasikan lewat media cetak dan electronic.
Ada seorang pemuda bernama A be (bukan nama sebenarnya). Dia anak yg
cerdas, rajin dan cukup cool. Setidaknya itu pendapat cewe2 yang kenal
dia. Baru beberapa tahun lulus dari kuliah dan bekerja di sebuah
perusahaan swasta, dia sudah di promosikan ke posis manager. Gaji-nya
pun lumayan.
Tempat tinggalnya tidak terlalu jauh dari kantor. Tipe orangnya yang
humoris dan gaya hidupnya yang sederhana membuat banyak teman2 kantor
senang bergaul dengan dia, terutama dari kalangan cewe2 jomblo. Bahkan
putri owner perusahaan tempat ia bekerja juga menaruh perhatian khusus
pada A be.
Dirumahnya ada seorang wanita tua yang tampangnya seram sekali.
Sebagian kepalanya botak dan kulit kepala terlihat seperti borok yang
baru mengering. Rambutnya hanya tinggal sedikit dibagian kiri dan
belakang. Tergerai seadanya sebatas pundak. Mukanya juga cacat seperti
luka bakar.
Wanita tua ini betul2 seperti monster yang menakutkan. Ia jarang
keluarrumah bahkan jarang keluar dari kamarnya kalau tidak ada
keperluan penting. Wanita tua ini tidak lain adalah Ibu kandung A Be.
Walau demikian, sang Ibu selalu setia melakukan pekerjaan routine
layaknya ibu rumah tangga lain yang sehat. Membereskan rumah,
pekerjaan dapur, cuci-mencuci (pakai mesin cuci) dan lain-lain. Juga
selalu memberikan perhatian yang besar kepada anak satu2-nya A be.
Namun A be adalah seorang pemuda normal layaknya anak muda lain.
Kondisi Ibunya yang cacat menyeramkan itu membuatnya cukup sulit untuk
mengakuinya.
Setiap kali ada teman atau kolega business yang bertanya siapa wanita
cacat dirumahnya, A be selalu menjawab wanita itu adalah pembantu yang
ikut Ibunya dulu sebelum meninggal. "Dia tidak punya saudara, jadi
saya tampung, kasihan." jawab A be.
Hal ini sempat terdengar dan diketahui oleh sang Ibu. Tentu saja
Ibunya sedih sekali. Tetapi ia tetap diam dan menelan ludah pahit
dalam hidupnya.
Ia semakin jarang keluar dari kamarnya, takut anaknya sulit untuk
menjelaskan pertanyaan mengenai dirinya. Hari demi hari kemurungan
sang Ibu kian parah. Suatu hari ia jatuh sakit cukup parah.
Tidak kuat bangun dari ranjang. A be mulai kerepotan mengurusi rumah,
menyapu, mengepel, cuci pakaian, menyiapkan segala keperluan
sehari-hari yang biasanya di kerjakan oleh Ibunya. Ditambah harus
menyiapkan obat-obatan buat sang Ibu sebelum dan setelah pulang kerja
(di Taiwan sulit sekali cari pembantu, kalaupun ada mahal sekali).
Hal ini membuat A be jadi BT (bad temper) dan uring-uringan dirumah.
Pada saat ia mencari sesuatu dan mengacak-acak lemari Ibunya, A be
melihat sebuah box kecil. Didalam box hanya ada sebuah foto dan
potongan koran usang. Bukan berisi perhiasan seperti dugaan A be.
Foto berukuran postcard itu tampak seorang wanita cantik. Potongan
koran usang memberitakan tentang seorang wanita berjiwa pahlawan yang
telah menyelamatkan anaknya dari musibah kebakaran. Dengan memeluk
erat anaknya dalam dekapan, menutup dirinya dengan sprei kasur basah
menerobos api yang sudah mengepung rumah. Sang wanita menderita luka
bakar cukup serius sedang anak dalam dekapannya tidak terluka
sedikitpun.
Walau sudah usang, A be cukup dewasa untuk mengetahui siapa wanita
cantik di dalam foto dan siapa wanita pahlawan yang dimaksud dalam
potongan koran itu. Dia adalah Ibu kandung A be. Wanita yang sekarang
terbaring sakit tak berdaya. Spontan air mata A be menetes keluar
tanpa bisa di bendung.
Dengan menggenggam foto dan koran usang tersebut, A be langsung
bersujud disamping ranjang sang Ibu yang terbaring. Sambil menahan
tangis ia meminta maaf dan memohon ampun atas dosa-dosanya selama ini.
Sang Ibu-pun ikut menangis, terharu dengan ketulusan hati anaknya. "
Yang sudah-sudah nak, Ibu sudah maafkan. Jangan di ungkit lagi".
Setelah sembuh, A be bahkan berani membawa Ibunya belanja
kesupermarket. Walau menjadi pusat perhatian banyak orang, A be tetap
cuek bebek.Kemudian peristiwa ini menarik perhatian kuli tinta
(wartawan). Dan membawa kisah ini kedalam media cetak dan elektronik.
sumber :
mailis JPers@yahoogroups.com
Rabu, 19 November 2008
Michigan's First Muslim Woman State Lawmaker
By Mukhtar A. Khan, IOL Correspondent
"Like many other immigrant Americans, my family too had an American
Dream and today it got materialized," proud Tlaib told IOL. WASHINGTON
— Rashida Tlaib, 32, has made history by grabbing a seat in the
Michigan legislature, becoming the first Muslim woman ever to serve in
the state legislature.
"Allah had chosen me for this job which I did not know before," Tlaib,
the eldest daughter of Palestinian immigrant parents, told
IslamOnline.net in an exclusive interview.
Tlaib, a lawyer and community activist who had never thought of coming
into politics, easily won a seat in Michigan House of representatives
on November 4, the day of the historic White House elections.
She defeated her Republican opponent by a 9 to 1 margin in her
southwest Detroit district, largely populated by blacks and Hispanics.
"My parents had taught me the importance of hard work, honesty and
commitment. And those values today paid me in the form of being
electing to the prestigious position of Michigan State Legislature,
representing a diverse community of Latino, African American and
Arabs," Tlaib said proudly.
Born in Michigan, she is the eldest of her 13 siblings of Palestinian
parents who migrated to the US in the early 1970s.
Her father was born in Beit Hanina, a suburb of Al-Quds, while her
mother was raised in Beit Ur El Foka, near the West Bank city of
Ramallah.
"I had to take care of all of younger brothers and sisters because I
was the first in my family to have earned a high school degree," she
recalls.
"It was a tough task to continue my studies while working full-time."
She also feels indebted to outgoing Democratic Rep. Steve Tobocman,
the majority floor leader.
"I would have never been here today, if my Jewish boss and predecessor
Steve Tobocman had not encouraged me to venture into politics," he
said.
"I got my inspiration from Tobocman who insisted that I must take part
in the elections."
Tobocman had recruited Tlaib years ago to serve as part of his House
staff in recognition of her passion for social justice and ability to
work with people across the political aisle.
He encouraged her to run for his seat because he could not couldn't
seek re-election over term limits.
Myths
Tlaib, who earned her political science bachelor degree in 1998 and
law degree in 2004, believes her election to the State Legislature
debunks many myths.
"There was a lot of propaganda against me in some of the local press
that she is a Muslim extremist and that her election to the state
legislature will send negative signals and that she will work only for
the rights of Muslim community," she remembers.
"But I didn't care and never attacked any of my seven opponents. I
just kept working work. I campaigned door-to-door, and I think it was
my aggressive door-knocking campaign of around 8000 families that paid
me back a lot."
Tlaib said the voters were interested in her commitment for the social
service and not to her religious or ethnic background.
"There were only 2 percent Arab Muslims in my constituency. Majority
of the voters were Latino who made 40 percent and African Americans
who were 25 percent," she explained.
"But ninety percent of them voted me, which is a great signal of
optimism for American Muslims.
"If any Muslim or even a woman want to achieve something, she needs
only a hard work and honesty."
According to the American Muslim Alliance, only nine Muslims were
serving in state legislatures nationwide before Tuesday's elections.
Tlaib insists that as a Democratic Representative for Michigan State
Legislature, she will be pursuing policy change in the larger interest
of the community.
"As a lawyer and social activist, I was already working for social
justice, immigrant and civil rights for people in the Southwest
Detroit."
She used to provide social and advocacy services to thousands of
Southwest Detroit families through the Latin Americans for Social &
Economic Development (LASED), the Arab Community Center for Economic &
Social Services (ACCESS), the International Institute of Metro Detroit
and the Neighborhood Tax Center.
Proud Muslim
Tlaib was elected in a largely black and Hispanic Detroit district.
Tlaib is a mother of three-year-old Adam.
Though she is living happily with her husband Fayez, she is still
taking care of some of her siblings, providing them proper education
and guidance.
"Though I don't wear hijab but I am a practicing Muslim, performing
five times prayers daily and will be carrying along my prayer rug to
my office in Lansing," she told IOL referring to the headquarters of
the Michigan legislature.
"I am sure wearing hijab or following Islam is not an obstacle here in
achieving one's goals, provided there is commitment and persistent
efforts," she said emphatically.
After the 9/11 terrorist attacks, Tlaib had to struggle hard for the
rights of immigrant families in her community especially Arab Muslims.
But finally she succeeded in getting back their civil liberties and
restoring their image and confidence.
In 2007, Tlaib was selected as fellow by Michigan Center for
Progressive Leadership in recognition of her leadership skills.
"Like many other immigrant Americans, my family too had an American
Dream, and today it got materialized," she told IOL.
"I feel myself fortunate enough to serve the community where I grew up
and which shaped me in a Muslim representative woman that I am today."
"Like many other immigrant Americans, my family too had an American
Dream and today it got materialized," proud Tlaib told IOL. WASHINGTON
— Rashida Tlaib, 32, has made history by grabbing a seat in the
Michigan legislature, becoming the first Muslim woman ever to serve in
the state legislature.
"Allah had chosen me for this job which I did not know before," Tlaib,
the eldest daughter of Palestinian immigrant parents, told
IslamOnline.net in an exclusive interview.
Tlaib, a lawyer and community activist who had never thought of coming
into politics, easily won a seat in Michigan House of representatives
on November 4, the day of the historic White House elections.
She defeated her Republican opponent by a 9 to 1 margin in her
southwest Detroit district, largely populated by blacks and Hispanics.
"My parents had taught me the importance of hard work, honesty and
commitment. And those values today paid me in the form of being
electing to the prestigious position of Michigan State Legislature,
representing a diverse community of Latino, African American and
Arabs," Tlaib said proudly.
Born in Michigan, she is the eldest of her 13 siblings of Palestinian
parents who migrated to the US in the early 1970s.
Her father was born in Beit Hanina, a suburb of Al-Quds, while her
mother was raised in Beit Ur El Foka, near the West Bank city of
Ramallah.
"I had to take care of all of younger brothers and sisters because I
was the first in my family to have earned a high school degree," she
recalls.
"It was a tough task to continue my studies while working full-time."
She also feels indebted to outgoing Democratic Rep. Steve Tobocman,
the majority floor leader.
"I would have never been here today, if my Jewish boss and predecessor
Steve Tobocman had not encouraged me to venture into politics," he
said.
"I got my inspiration from Tobocman who insisted that I must take part
in the elections."
Tobocman had recruited Tlaib years ago to serve as part of his House
staff in recognition of her passion for social justice and ability to
work with people across the political aisle.
He encouraged her to run for his seat because he could not couldn't
seek re-election over term limits.
Myths
Tlaib, who earned her political science bachelor degree in 1998 and
law degree in 2004, believes her election to the State Legislature
debunks many myths.
"There was a lot of propaganda against me in some of the local press
that she is a Muslim extremist and that her election to the state
legislature will send negative signals and that she will work only for
the rights of Muslim community," she remembers.
"But I didn't care and never attacked any of my seven opponents. I
just kept working work. I campaigned door-to-door, and I think it was
my aggressive door-knocking campaign of around 8000 families that paid
me back a lot."
Tlaib said the voters were interested in her commitment for the social
service and not to her religious or ethnic background.
"There were only 2 percent Arab Muslims in my constituency. Majority
of the voters were Latino who made 40 percent and African Americans
who were 25 percent," she explained.
"But ninety percent of them voted me, which is a great signal of
optimism for American Muslims.
"If any Muslim or even a woman want to achieve something, she needs
only a hard work and honesty."
According to the American Muslim Alliance, only nine Muslims were
serving in state legislatures nationwide before Tuesday's elections.
Tlaib insists that as a Democratic Representative for Michigan State
Legislature, she will be pursuing policy change in the larger interest
of the community.
"As a lawyer and social activist, I was already working for social
justice, immigrant and civil rights for people in the Southwest
Detroit."
She used to provide social and advocacy services to thousands of
Southwest Detroit families through the Latin Americans for Social &
Economic Development (LASED), the Arab Community Center for Economic &
Social Services (ACCESS), the International Institute of Metro Detroit
and the Neighborhood Tax Center.
Proud Muslim
Tlaib was elected in a largely black and Hispanic Detroit district.
Tlaib is a mother of three-year-old Adam.
Though she is living happily with her husband Fayez, she is still
taking care of some of her siblings, providing them proper education
and guidance.
"Though I don't wear hijab but I am a practicing Muslim, performing
five times prayers daily and will be carrying along my prayer rug to
my office in Lansing," she told IOL referring to the headquarters of
the Michigan legislature.
"I am sure wearing hijab or following Islam is not an obstacle here in
achieving one's goals, provided there is commitment and persistent
efforts," she said emphatically.
After the 9/11 terrorist attacks, Tlaib had to struggle hard for the
rights of immigrant families in her community especially Arab Muslims.
But finally she succeeded in getting back their civil liberties and
restoring their image and confidence.
In 2007, Tlaib was selected as fellow by Michigan Center for
Progressive Leadership in recognition of her leadership skills.
"Like many other immigrant Americans, my family too had an American
Dream, and today it got materialized," she told IOL.
"I feel myself fortunate enough to serve the community where I grew up
and which shaped me in a Muslim representative woman that I am today."
Islamic Economics: An Alternative?
Solving World Financial Crisis
By Dr.Hussein Shehatah
Expert on the Islamic Financial Transactions
After World financial meltdown had dealt a severe blow to the free
market system, economists rushed searching for alternatives that could
avoid the pitfalls of Capitalism. Dr. Hussein Shehata, a prominent
expert on Islamic financial transactions, argues that Islamic economic
system can be a viable alternative. Dr. Hussein Shehata Received his
PhD in administrative accounting from Bradford University, the United
Kingdom. He works as a financial advisor for numerous financial
institutions in the Muslim World.
Islamic financial institutions have increasingly gained momentum in
many parts of non-Muslim world, including United Kingdom, Oct.21.2008.
(Reuters photos) Signs of the collapse of the world financial system
have emerged, causing great panic to people all over the world. Many
governments called upon economists and experts to find a way out.
Financial institutions and their agents began to think about rescue
plans.
Many people rushed to draw their deposits from banks. At the same
time, several financial institutions have frozen the process of
granting loans to companies and individuals for fear that it might be
difficult to take them back.
The drop in the circulation of money among individuals, companies and
financial institutions has given rise to a sharp slowdown in the
economic activity. As a consequence, debtors have become unable to pay
back their debts.
Wall Street meltdown dealt a severe blow to the level of exchanges in
money and exchange markets causing indexes to fluctuate. Furthermore,
used capacities in companies were decreased due to the decrease in
financial flow and the inability to take loans from financial
institutions, except at high interest rates with heavy guarantees.
This shortage of financial flow decreased consumption of certain
commodities, like cars and real estate sector. The drop in
consumption decreases savings, investment projects, and hence
increases unemployment which is eerily climb as many companies become
bankrupt threatening many employees to lose their jobs.
Causes of the Crisis
Credit card debt inflicts high costs on the consumer, and when one can
not pay back his debts, the interest rate is continuously increased.
Maurice Allais, an expert on world economy and a Nobel Prize laureate
in economics, said, "The world economic system is based on some
concepts and rules that will be the very cause of its destruction
unless treated and rectified quickly."
In fact, many economists argue that the neo-capitalist world economic
system rests on principles that will lead to its ruin.
It can be argued that among the reasons that led to the crisis is the
spread of moral economic corruption, such as exploitation, lying,
circulation of prejudiced rumors, cheating, monopoly and the
engagement of nominal transactions, with no real value. In this way,
the wealthy and creditors oppress the poor and debtors who, as a
consequence of being unable to bear such oppression anymore or pay
back these debts and loans, will grumble and be resentful.
Also, wealth has become a weapon used to dominate and control politics
around the world. Money has become the idol the capitalist economy.
Interest-backed banking system inflicts mounting debts on consumers by
working within the framework of the system of trading debts, either
by selling, buying or brokerage.
The more the interest rate on deposits increases, the more the
interest rate on the loans granted to individuals and companies will
also increase. Only banks and stockbrokers benefit from this, whereas
the debtors, who take loans for consumption or production purposes,
bear this heavy burden alone.
Credit card debt inflicts high costs on the consumer, and when one can
not pay back his debts, the interest rate is continuously increased.
Ultimately, consumer's property will be confiscated in order to
guarantee security. This has actually happened to many holders of such
credit cards, causing an imbalance of their house budgets.
Indeed, banks impose additional burdens on the borrower who is not
able yet to discharge the first loan due to the increasingly higher
rate of interest. This is similar to usurers in the pre-Islamic period
of Ignorance who would say to a debtor, "Either you repay or augment."
Furthermore, Stock brokerage firms deceives those in need of loans as
they claim high commission payment if there are potential risks,
leaving the poor debtors to bear their burden and attributed negative
consequences.
Actually, Some economists believe that no real development or wise
employment of the means of production could be achieved unless the
interest rate is zero. This view was held by Adam Smith, the Father of
modern economics.
Furthermore, economists think that the alternative is based on
participating in profit and loss, because it brings about stability
and security. In addition, interest-based system results in the
accumulation of wealth in the hands of few people who will thus be in
control of the world's fortunes.
In addition, The world financial system rests on the basis of the
financial derivatives system that depends mainly on nominal
transactions, with no real exchanges of goods or services. What is
even worse is that most of these transactions are based on credits
taken from banks in the form of loans, and when things develop
unfavorably all that collapses triggering the financial crisis.
Islamic Economics
Islamic economy promotes participation in profit, loss, and actual
exchanges of money and assets.
The current financial crisis debunks the myths of Capitalism, opening
the way for alternative economic systems to emerge, among which is the
Islamic finance and economy.
Yet, instead of just reacting to the crisis, scholars of Islamic
economics ought to explain the concepts and principles of the Islamic
financial and economic system and present its reference and
applications to wider audience.
The Islamic economic and financial system is based on a set of values,
ideals, and morals, such as honesty, credibility, transparency, clear
evidence, facilitation, co-operation, complementarity ,and solidarity.
These morals and ideals are fundamental because they ensure stability,
security, and safety for all those involved in financial transactions.
Furthermore, the Islamic Shari`ah prohibits the economic and financial
transactions that involve lying, gambling, cheating, gharar
(risk-taking), jahalah (unawareness), monopoly, exploitation, greed,
unfairness, and taking people's money unjustly.
In addition, Islamic economy promotes participation in profit, loss,
and actual exchanges of money and assets. In fact, there should be
real interaction between the wealthy, employers, the employees, and
financial experts.
There is no party who is a constant winner or a constant loser; yet
profit and loss is mutually shared.
Based on Shari`ah regulations, economic contracts entail mudarabah,
sharing, murabaha, istisnaa`, salm, igarah, and sharecropping.
Shari`ah prohibits all forms of investment-based contracts of funding
that involve interest loans forbidding financial transactions that
involve gharar (risk-taking) and jahalah (unawareness).
Actually, economic experts assert that the system of financial
derivatives cannot bring about real development. Financial derivatives
create only money, with no real value, causing inflation and price
rise ,as well as moral decadence. For example, financial derivatives
caused quick collapse of East Asian financial institutions.
Regarding debts, Shari`ah prohibits all forms of selling debts, like
discounting promissory notes and checks with postponed payments. Also
forbidden under the Shari`ah is the scheduling of debts at a higher
interest rate. Prophet Muhammad (peace and blessings be upon him)
forbade the sale of debts. In fact, economists contend that selling
debts has exacerbated the financial crisis.
Actually, the Islamic economic and financial system makes it easier
for the borrower to repay debts. Almighty Allah says: "And in case any
person is under difficulty, then he should (be granted) a respite to
(the time of) ease…" (Chapter 2: Verse 280).
Shari`ah allows for a system of funding and investment based on
participation in both profit and loss and interaction between capital
and labor. Shari`ah calls on the parties involved in transactions to
behave in a truthful, honest, clear and transparent way by prohibiting
gharar, jahalah, cheating, gambling, lying, rumors, exploitation and
taking people's money unjustly.
In a word, the only way out of this crisis can be found in the
principles and regulations of the Islamic economics.
***
Dr. Hussein Shehatah is Consultative Expert on the Islamic Financial
Transactions and Professor at Al-Azhar University.
By Dr.Hussein Shehatah
Expert on the Islamic Financial Transactions
After World financial meltdown had dealt a severe blow to the free
market system, economists rushed searching for alternatives that could
avoid the pitfalls of Capitalism. Dr. Hussein Shehata, a prominent
expert on Islamic financial transactions, argues that Islamic economic
system can be a viable alternative. Dr. Hussein Shehata Received his
PhD in administrative accounting from Bradford University, the United
Kingdom. He works as a financial advisor for numerous financial
institutions in the Muslim World.
Islamic financial institutions have increasingly gained momentum in
many parts of non-Muslim world, including United Kingdom, Oct.21.2008.
(Reuters photos) Signs of the collapse of the world financial system
have emerged, causing great panic to people all over the world. Many
governments called upon economists and experts to find a way out.
Financial institutions and their agents began to think about rescue
plans.
Many people rushed to draw their deposits from banks. At the same
time, several financial institutions have frozen the process of
granting loans to companies and individuals for fear that it might be
difficult to take them back.
The drop in the circulation of money among individuals, companies and
financial institutions has given rise to a sharp slowdown in the
economic activity. As a consequence, debtors have become unable to pay
back their debts.
Wall Street meltdown dealt a severe blow to the level of exchanges in
money and exchange markets causing indexes to fluctuate. Furthermore,
used capacities in companies were decreased due to the decrease in
financial flow and the inability to take loans from financial
institutions, except at high interest rates with heavy guarantees.
This shortage of financial flow decreased consumption of certain
commodities, like cars and real estate sector. The drop in
consumption decreases savings, investment projects, and hence
increases unemployment which is eerily climb as many companies become
bankrupt threatening many employees to lose their jobs.
Causes of the Crisis
Credit card debt inflicts high costs on the consumer, and when one can
not pay back his debts, the interest rate is continuously increased.
Maurice Allais, an expert on world economy and a Nobel Prize laureate
in economics, said, "The world economic system is based on some
concepts and rules that will be the very cause of its destruction
unless treated and rectified quickly."
In fact, many economists argue that the neo-capitalist world economic
system rests on principles that will lead to its ruin.
It can be argued that among the reasons that led to the crisis is the
spread of moral economic corruption, such as exploitation, lying,
circulation of prejudiced rumors, cheating, monopoly and the
engagement of nominal transactions, with no real value. In this way,
the wealthy and creditors oppress the poor and debtors who, as a
consequence of being unable to bear such oppression anymore or pay
back these debts and loans, will grumble and be resentful.
Also, wealth has become a weapon used to dominate and control politics
around the world. Money has become the idol the capitalist economy.
Interest-backed banking system inflicts mounting debts on consumers by
working within the framework of the system of trading debts, either
by selling, buying or brokerage.
The more the interest rate on deposits increases, the more the
interest rate on the loans granted to individuals and companies will
also increase. Only banks and stockbrokers benefit from this, whereas
the debtors, who take loans for consumption or production purposes,
bear this heavy burden alone.
Credit card debt inflicts high costs on the consumer, and when one can
not pay back his debts, the interest rate is continuously increased.
Ultimately, consumer's property will be confiscated in order to
guarantee security. This has actually happened to many holders of such
credit cards, causing an imbalance of their house budgets.
Indeed, banks impose additional burdens on the borrower who is not
able yet to discharge the first loan due to the increasingly higher
rate of interest. This is similar to usurers in the pre-Islamic period
of Ignorance who would say to a debtor, "Either you repay or augment."
Furthermore, Stock brokerage firms deceives those in need of loans as
they claim high commission payment if there are potential risks,
leaving the poor debtors to bear their burden and attributed negative
consequences.
Actually, Some economists believe that no real development or wise
employment of the means of production could be achieved unless the
interest rate is zero. This view was held by Adam Smith, the Father of
modern economics.
Furthermore, economists think that the alternative is based on
participating in profit and loss, because it brings about stability
and security. In addition, interest-based system results in the
accumulation of wealth in the hands of few people who will thus be in
control of the world's fortunes.
In addition, The world financial system rests on the basis of the
financial derivatives system that depends mainly on nominal
transactions, with no real exchanges of goods or services. What is
even worse is that most of these transactions are based on credits
taken from banks in the form of loans, and when things develop
unfavorably all that collapses triggering the financial crisis.
Islamic Economics
Islamic economy promotes participation in profit, loss, and actual
exchanges of money and assets.
The current financial crisis debunks the myths of Capitalism, opening
the way for alternative economic systems to emerge, among which is the
Islamic finance and economy.
Yet, instead of just reacting to the crisis, scholars of Islamic
economics ought to explain the concepts and principles of the Islamic
financial and economic system and present its reference and
applications to wider audience.
The Islamic economic and financial system is based on a set of values,
ideals, and morals, such as honesty, credibility, transparency, clear
evidence, facilitation, co-operation, complementarity ,and solidarity.
These morals and ideals are fundamental because they ensure stability,
security, and safety for all those involved in financial transactions.
Furthermore, the Islamic Shari`ah prohibits the economic and financial
transactions that involve lying, gambling, cheating, gharar
(risk-taking), jahalah (unawareness), monopoly, exploitation, greed,
unfairness, and taking people's money unjustly.
In addition, Islamic economy promotes participation in profit, loss,
and actual exchanges of money and assets. In fact, there should be
real interaction between the wealthy, employers, the employees, and
financial experts.
There is no party who is a constant winner or a constant loser; yet
profit and loss is mutually shared.
Based on Shari`ah regulations, economic contracts entail mudarabah,
sharing, murabaha, istisnaa`, salm, igarah, and sharecropping.
Shari`ah prohibits all forms of investment-based contracts of funding
that involve interest loans forbidding financial transactions that
involve gharar (risk-taking) and jahalah (unawareness).
Actually, economic experts assert that the system of financial
derivatives cannot bring about real development. Financial derivatives
create only money, with no real value, causing inflation and price
rise ,as well as moral decadence. For example, financial derivatives
caused quick collapse of East Asian financial institutions.
Regarding debts, Shari`ah prohibits all forms of selling debts, like
discounting promissory notes and checks with postponed payments. Also
forbidden under the Shari`ah is the scheduling of debts at a higher
interest rate. Prophet Muhammad (peace and blessings be upon him)
forbade the sale of debts. In fact, economists contend that selling
debts has exacerbated the financial crisis.
Actually, the Islamic economic and financial system makes it easier
for the borrower to repay debts. Almighty Allah says: "And in case any
person is under difficulty, then he should (be granted) a respite to
(the time of) ease…" (Chapter 2: Verse 280).
Shari`ah allows for a system of funding and investment based on
participation in both profit and loss and interaction between capital
and labor. Shari`ah calls on the parties involved in transactions to
behave in a truthful, honest, clear and transparent way by prohibiting
gharar, jahalah, cheating, gambling, lying, rumors, exploitation and
taking people's money unjustly.
In a word, the only way out of this crisis can be found in the
principles and regulations of the Islamic economics.
***
Dr. Hussein Shehatah is Consultative Expert on the Islamic Financial
Transactions and Professor at Al-Azhar University.
Runtuhnya Gerakan Kultural Muhammadiyah
Oleh : *Deni al Asy'ari*
Mantan Ketua Dewan Pimpinan Pusat Ikatan Mahasiswa Muhammadiyah (IMM)
Bayang-bayang keterlibatan Muhammadiyah secara praktis ke dalam ruang
politik belakangan ini semakin kentara. Walaupun beberapa pimpinan di
organisasi modernis ini menyangkal keterlibatan maupun keberpihakan
Muhammadiyah dalam politik praktis, faktanya dengan berdirinya Partai
Matahari Bangsa (PMB) yang didirikan oleh sebagian besar Angkatan Muda
Muhammadiyah dan didukung penuh oleh Ketua Umum Pusat Pimpinan
Muhammadiyah Prof Dr H Din Syamsudidin menunjukkan fakta sebaliknya.
Apalagi, Ketua Umum Pusat Muhammadiyah yang merupakan simbol dan kunci
bagitegaknya gerakan kultural Muhammadiyah secara terang-terangan dan
terus-menerus melibatkan dirinya dengan berbagai pernyataan yang
menunjukkan kesiapannya untuk menjadi petinggi republik ini (presiden
atau wakil presiden), sekaligus dengan memberikan dukungan penuh terhadap
kehadiran PMB. Memang fenomena yang demikian tidak semuanya didukung oleh
pimpinan dan warga Muhammadiyah, tetapi warga Muhammadiyah nyatanya
tidak dapat mengelak akan adanya bayang-bayang pergeseran posisi dan peran Muhammadiyah sebagaierakan kultural yang idealnya mengabdi untuk
kepentingan bangsa dengan mengayomi semua partai politik dengan posisi yang sama selama bertujuan untuk mendorong *amar makruf nahi munkar* ke arah gerakan politik.
Akan tetapi, yang terjadi justru sebaliknya, adanya upaya pemihakan
yang dilakukan oleh salah satu pimpinan Muhammadiyah, seperti Ketua Umum
Pusat Muhammadiyah terhadap salah satu partai politik. Hal ini setidaknya
bisa kita cermati melalui berbagai pernyataan yang diberikan oleh Ketua Umum
Pusat Muhammadiyah terhadap PMB dalam berbagai kegiatan partai yang
berlambang matahari merah ini yang secara terbuka ditafsirkan
memberikan dukungan terhadap partai tersebut.
Langkah-langkah tersebut tentu saja tidak ada salahnya. Tetapi,
berpijak pada *khittah* Muhammadiyah yang menjunjung tinggi etika berpolitik
atau meminjam istilah Prof Dr HM Amien Rais yang menggunakan prinsip *High
Politic*, tentu saja manuver maupun berbagai pernyataan yang
dikeluarkan oleh petinggi Muhammadiyah tersebut akan dapat mencederai cita-cita dan
idealisme Muhammadiyah karena dinilai menunjukkan keberpihakan terhadap
parpol tertentu.
Muhammadiyah sebagaimana yang pernah diungkapkan oleh HM Junus Anis,
salah satu pimpinan Muhammadiyah, Muhammadiyah tetap Muhammadiyah. Artinya,
Muhammadiyah tidak akan pernah digadaikan atau terjual oleh kepentingan
politik atau menjadi parpol.
Ungkapan ini muncul akibat kejengkelan HM Junus Anis yang begitu
mudahnya pimpinan Muhammadiyah tergoda dengan kepentingan politik. Melalui
*khotbah iftitah* pada muktamar ke-35 dan milad setengah abad Muhammadiyah,
beliau menjawab dengan ketus: ''Silakan makan, kalau memang *doyan*, tapi awas
kalau nanti *keleleden*: ditelan tidak masuk, dilepeh tidak keluar.
Ingat,Muhammadiyah bukan dan tidak akan menjadi partai politik. Sekali
Muhammadiyah tetap Muhammadiyah: selalu kukuh untuk melakukan dakwah
*amar makruf nahi munkar* untuk kebaikan semua masyarakat sebagai bagian dari
gerakan kultural.''
Begitu kokoh dan kuatnya pendirian HM Junus Anis untuk menjaga
eksistensi Muhammadiyah sebagai gerakan kultural. Bahkan, ketika Ahmad Syafii
Maarif melanjutkan kepemimpinan Muhammadiyah sangat tampak komitmen beliau
untuk meneruskan semangat dan cita-cita para pendahulu pimpinan Muhammadiyah
yang ingin meletakkan Muhammadiyah untuk kepentingan bangsa.
Dengan demikian, dengan kokoh beliau masuk ke dalam semua parpol tanpa
menunjukkan sikap keberpihakannya terhadap salah satu parpol. Dengan
adanya sikap yang demikian, Muhammadiyah akan selalu dipandang dan dilihat
sebagai organisasi besar tempat banyak orang mengadu dan meminta petunjuk.
Akan tetapi, tentunya akan berbeda jika Muhammadiyah sudah menunjukkan
keberpihakannya terhadap salah satu parpol atau masuk dalam ruang
politik praktis. Hal ini tanpa kita sadari akan memperkecil keberadaan dan
peran organisasi Muhammadiyah itu sendiri.
Muhammadiyah bagi masyarakat tidak lagi menjadi bagian atau kepemilikan
dari masyarakat secara luas, melainkan sebagai bagian atau kepemilikan dari
sebagian atau sekelompok orang atau partai politik tertentu. Dengan
demikian, Muhammadiyah tidak bisa menjadi tenda bangsa yang seharusnya
mengayomi semua kepentingan demi menjalankan misi dakwah *amar makruf
nahi munkir*.
Apalagi, kita menyadari dunia politik (praktis) bukanlah dunia yang
sesederhana sebagaimana kita memandangnya. Meminjam pendapatnya Sukardi
Rinakit, misalnya, bahwa dunia politik adalah dunia yang becek dan
licin.
Jika tidak hati-hati dan teliti akan bisa menjemuruskan keberadaan kita
sendiri. Oleh karenanya, Ahmad Syafii Maarif pernah berujar bahwa
politik itu pada dasarnya menjaga jarak, sedangkan dakwah itu merangkul.
Artinya, dunia politik akan bisa menjadikan orang yang satu barisan dengan kita
untuk bermusuhan jika terjadi perbedaan kepentingan. Berbeda dengan jalur
dakwah yang tidak akan melihat siapa kawan dan siapa lawan, semuanya bisa
dirangkul demi tegaknya *amar makruf nahi munkar*.
Menyangkut hal ini, catatan sejarah akan keterlibatan Muhammadiyah
dalam politik praktis rasanya cukup memberikan pelajaran yang penting bagi
kita, bagaimana tergelincirnya Muhammadiyah dalam ruang politik yang akhirnya
tidak membawa manfaat bagi Muhammadiyah dan bangsa ini secara luas.
Mulai dari keterlibatan Muhammadiyah dalam Masyumi, Perti, dan Sekber Golkar.
Untuk itu, dalam menghadapi iklim politik 2009, sebagai warga
Muhammadiyah kita tentunya tetap memiliki harapan agar Muhammadiyah
tetap berada di garda terdepan dalam menuntun moralitas dan perilaku politik publik agar terwujud masyarakat *baldatun tayyibatun warabbun ghafur* sebagaimana tujuan
dari Muhammadiyah.
Untuk mewujudkan tujuan tersebut, setidaknya warga Muhammadiyah dalam
menghadapi pemilu 2009 tidak mudah tergelincir dengan tampilan-tampilan
kepentingan seseorang atau sekelompok orang yang nyata-nyatanya bisa
menjemuruskan cita-cita Muhammadiyah. Ada pelajaran penting yang bisa
kita petik dari pemilu tahun 2004 sebagai pelajaran bagi kita dalam
menghadapi pemilu 2009.
Pertama, tetap *istiqamah* dengan perjuangan dakwah atau gerakan
kultural Muhammadiyah tanpa menunjukkan keterlibatan atau keberpihakan
Muhammadiyah, terutama sekali pucuk pimpinan Muhammadiyah terhadap salah satu parpol
sebagaimana arahan PP Muhammadiyah dalam menghadapi pemilu 2009. Kedua,
menjauhkan warga Muhammadiyah dari berbagai rayuan politik uang maupun
kepentingan politik berjangka pendek demi kepentingan satu kelompok
atau parpol tertentu.
Ketiga, memilih kepemimpinan nasional baik untuk legislatif maupun
eksekutif yang jujur, amanah, memiliki integritas moral dan intelektual yang
tinggi, adil dan memiliki keberpihakan terhadap kepentingan nasional secara
luas.
Keempat, menjaga aset dan segala bentuk amal usaha Muhammadiyah dari
kepentingan politik praktis perseorangan maupun kelompok. Kelima, tetap
menjunjung tinggi nilai-nilai moralitas, etika, kesopanan dan keadaban
yang dapat menciptakan kondisi tenang, aman, dan tenteram bagi kehidupan
kita berbangsa secara luas.
*Ikhtisar:*
- Manuver dan pernyataan petinggi Muhammadiyah dapat mencederai
cita-cita dan idealisme organisasi tersebut.
- Politik pada dasarnya menjaga jarak, sedangkan dakwah merangkul.
- Muhammadiyah harus tetap berada di garda terdepan menuntun moralitas
dan perilaku politik publik.
sumber :
Republika, Jumat, 24 Oktober 2008
Mantan Ketua Dewan Pimpinan Pusat Ikatan Mahasiswa Muhammadiyah (IMM)
Bayang-bayang keterlibatan Muhammadiyah secara praktis ke dalam ruang
politik belakangan ini semakin kentara. Walaupun beberapa pimpinan di
organisasi modernis ini menyangkal keterlibatan maupun keberpihakan
Muhammadiyah dalam politik praktis, faktanya dengan berdirinya Partai
Matahari Bangsa (PMB) yang didirikan oleh sebagian besar Angkatan Muda
Muhammadiyah dan didukung penuh oleh Ketua Umum Pusat Pimpinan
Muhammadiyah Prof Dr H Din Syamsudidin menunjukkan fakta sebaliknya.
Apalagi, Ketua Umum Pusat Muhammadiyah yang merupakan simbol dan kunci
bagitegaknya gerakan kultural Muhammadiyah secara terang-terangan dan
terus-menerus melibatkan dirinya dengan berbagai pernyataan yang
menunjukkan kesiapannya untuk menjadi petinggi republik ini (presiden
atau wakil presiden), sekaligus dengan memberikan dukungan penuh terhadap
kehadiran PMB. Memang fenomena yang demikian tidak semuanya didukung oleh
pimpinan dan warga Muhammadiyah, tetapi warga Muhammadiyah nyatanya
tidak dapat mengelak akan adanya bayang-bayang pergeseran posisi dan peran Muhammadiyah sebagaierakan kultural yang idealnya mengabdi untuk
kepentingan bangsa dengan mengayomi semua partai politik dengan posisi yang sama selama bertujuan untuk mendorong *amar makruf nahi munkar* ke arah gerakan politik.
Akan tetapi, yang terjadi justru sebaliknya, adanya upaya pemihakan
yang dilakukan oleh salah satu pimpinan Muhammadiyah, seperti Ketua Umum
Pusat Muhammadiyah terhadap salah satu partai politik. Hal ini setidaknya
bisa kita cermati melalui berbagai pernyataan yang diberikan oleh Ketua Umum
Pusat Muhammadiyah terhadap PMB dalam berbagai kegiatan partai yang
berlambang matahari merah ini yang secara terbuka ditafsirkan
memberikan dukungan terhadap partai tersebut.
Langkah-langkah tersebut tentu saja tidak ada salahnya. Tetapi,
berpijak pada *khittah* Muhammadiyah yang menjunjung tinggi etika berpolitik
atau meminjam istilah Prof Dr HM Amien Rais yang menggunakan prinsip *High
Politic*, tentu saja manuver maupun berbagai pernyataan yang
dikeluarkan oleh petinggi Muhammadiyah tersebut akan dapat mencederai cita-cita dan
idealisme Muhammadiyah karena dinilai menunjukkan keberpihakan terhadap
parpol tertentu.
Muhammadiyah sebagaimana yang pernah diungkapkan oleh HM Junus Anis,
salah satu pimpinan Muhammadiyah, Muhammadiyah tetap Muhammadiyah. Artinya,
Muhammadiyah tidak akan pernah digadaikan atau terjual oleh kepentingan
politik atau menjadi parpol.
Ungkapan ini muncul akibat kejengkelan HM Junus Anis yang begitu
mudahnya pimpinan Muhammadiyah tergoda dengan kepentingan politik. Melalui
*khotbah iftitah* pada muktamar ke-35 dan milad setengah abad Muhammadiyah,
beliau menjawab dengan ketus: ''Silakan makan, kalau memang *doyan*, tapi awas
kalau nanti *keleleden*: ditelan tidak masuk, dilepeh tidak keluar.
Ingat,Muhammadiyah bukan dan tidak akan menjadi partai politik. Sekali
Muhammadiyah tetap Muhammadiyah: selalu kukuh untuk melakukan dakwah
*amar makruf nahi munkar* untuk kebaikan semua masyarakat sebagai bagian dari
gerakan kultural.''
Begitu kokoh dan kuatnya pendirian HM Junus Anis untuk menjaga
eksistensi Muhammadiyah sebagai gerakan kultural. Bahkan, ketika Ahmad Syafii
Maarif melanjutkan kepemimpinan Muhammadiyah sangat tampak komitmen beliau
untuk meneruskan semangat dan cita-cita para pendahulu pimpinan Muhammadiyah
yang ingin meletakkan Muhammadiyah untuk kepentingan bangsa.
Dengan demikian, dengan kokoh beliau masuk ke dalam semua parpol tanpa
menunjukkan sikap keberpihakannya terhadap salah satu parpol. Dengan
adanya sikap yang demikian, Muhammadiyah akan selalu dipandang dan dilihat
sebagai organisasi besar tempat banyak orang mengadu dan meminta petunjuk.
Akan tetapi, tentunya akan berbeda jika Muhammadiyah sudah menunjukkan
keberpihakannya terhadap salah satu parpol atau masuk dalam ruang
politik praktis. Hal ini tanpa kita sadari akan memperkecil keberadaan dan
peran organisasi Muhammadiyah itu sendiri.
Muhammadiyah bagi masyarakat tidak lagi menjadi bagian atau kepemilikan
dari masyarakat secara luas, melainkan sebagai bagian atau kepemilikan dari
sebagian atau sekelompok orang atau partai politik tertentu. Dengan
demikian, Muhammadiyah tidak bisa menjadi tenda bangsa yang seharusnya
mengayomi semua kepentingan demi menjalankan misi dakwah *amar makruf
nahi munkir*.
Apalagi, kita menyadari dunia politik (praktis) bukanlah dunia yang
sesederhana sebagaimana kita memandangnya. Meminjam pendapatnya Sukardi
Rinakit, misalnya, bahwa dunia politik adalah dunia yang becek dan
licin.
Jika tidak hati-hati dan teliti akan bisa menjemuruskan keberadaan kita
sendiri. Oleh karenanya, Ahmad Syafii Maarif pernah berujar bahwa
politik itu pada dasarnya menjaga jarak, sedangkan dakwah itu merangkul.
Artinya, dunia politik akan bisa menjadikan orang yang satu barisan dengan kita
untuk bermusuhan jika terjadi perbedaan kepentingan. Berbeda dengan jalur
dakwah yang tidak akan melihat siapa kawan dan siapa lawan, semuanya bisa
dirangkul demi tegaknya *amar makruf nahi munkar*.
Menyangkut hal ini, catatan sejarah akan keterlibatan Muhammadiyah
dalam politik praktis rasanya cukup memberikan pelajaran yang penting bagi
kita, bagaimana tergelincirnya Muhammadiyah dalam ruang politik yang akhirnya
tidak membawa manfaat bagi Muhammadiyah dan bangsa ini secara luas.
Mulai dari keterlibatan Muhammadiyah dalam Masyumi, Perti, dan Sekber Golkar.
Untuk itu, dalam menghadapi iklim politik 2009, sebagai warga
Muhammadiyah kita tentunya tetap memiliki harapan agar Muhammadiyah
tetap berada di garda terdepan dalam menuntun moralitas dan perilaku politik publik agar terwujud masyarakat *baldatun tayyibatun warabbun ghafur* sebagaimana tujuan
dari Muhammadiyah.
Untuk mewujudkan tujuan tersebut, setidaknya warga Muhammadiyah dalam
menghadapi pemilu 2009 tidak mudah tergelincir dengan tampilan-tampilan
kepentingan seseorang atau sekelompok orang yang nyata-nyatanya bisa
menjemuruskan cita-cita Muhammadiyah. Ada pelajaran penting yang bisa
kita petik dari pemilu tahun 2004 sebagai pelajaran bagi kita dalam
menghadapi pemilu 2009.
Pertama, tetap *istiqamah* dengan perjuangan dakwah atau gerakan
kultural Muhammadiyah tanpa menunjukkan keterlibatan atau keberpihakan
Muhammadiyah, terutama sekali pucuk pimpinan Muhammadiyah terhadap salah satu parpol
sebagaimana arahan PP Muhammadiyah dalam menghadapi pemilu 2009. Kedua,
menjauhkan warga Muhammadiyah dari berbagai rayuan politik uang maupun
kepentingan politik berjangka pendek demi kepentingan satu kelompok
atau parpol tertentu.
Ketiga, memilih kepemimpinan nasional baik untuk legislatif maupun
eksekutif yang jujur, amanah, memiliki integritas moral dan intelektual yang
tinggi, adil dan memiliki keberpihakan terhadap kepentingan nasional secara
luas.
Keempat, menjaga aset dan segala bentuk amal usaha Muhammadiyah dari
kepentingan politik praktis perseorangan maupun kelompok. Kelima, tetap
menjunjung tinggi nilai-nilai moralitas, etika, kesopanan dan keadaban
yang dapat menciptakan kondisi tenang, aman, dan tenteram bagi kehidupan
kita berbangsa secara luas.
*Ikhtisar:*
- Manuver dan pernyataan petinggi Muhammadiyah dapat mencederai
cita-cita dan idealisme organisasi tersebut.
- Politik pada dasarnya menjaga jarak, sedangkan dakwah merangkul.
- Muhammadiyah harus tetap berada di garda terdepan menuntun moralitas
dan perilaku politik publik.
sumber :
Republika, Jumat, 24 Oktober 2008
Muhammadiyah dan Godaan Politik Partisan
Oleh : Ahmad-Norma Permata
Pendiri Muhammadiyah Cabang Istimewa Jerman, Meraih Doktor Ilmu
Politik dari Universitas Muenster
Mudah
diramalkan jika setiap menjelang pemilihan umum (pemilu) Muhammadiyah
selalu menjadi sasaran kampanye politik. Hal ini wajar karena
Muhammadiyah merupakan salah satu ormas Islam terbesar di negeri ini,
yang tidak hanya memiliki puluhan juta anggota dan simpatisan,
melainkan juga sumber daya organisasi yang kaya.
Menariknya,
eksploitasi potensi politik Muhammadiyah tidak hanya dilakukan oleh
agen-agen dari luar, melainkan juga dari dalam organisasi ini sendiri.
Langkah yang paling spektakuler sekaligus kontroversial barangkali
keputusan Amien Rais yang kala itu adalah ketua umum PP Muhammadiyah
mendirikan Partai Amanat Nasional (PAN) pada 1998. Meski PAN secara
oganisatoris adalah partai terbuka dan tidak memiliki hubungan formal
dengan Muhammadiyah, realitasnya partai ini banyak bersandar pada
Muhammadiyah dalam rekrutmen kader (leadership recruitment) maupun
pemilih (electoral constituents).
Keputusan
menarik Muhammadiyah ke lintasan politik telah menimbulkan pro dan
kontra berkepanjangan. Sebagian aktivis menolak karena politisasi akan
sekadar menjadikan Muhammadiyah sebagai kendaraan politik serta
memasukkan benih-benih partisanisme ke dalam organisasi yang akan
menghasilkan perpecahan.
Namun, tidak kurang juga yang
mendukung langkah itu karena meyakini bahwa misi Muhammadiyah adalah
dakwah dan politik merupakan salah satu medan dakwah. Karena itu
Muhammadiyah tidak perlu alergi dengan politik.Lima tahun kemudian
menjelang pemilu 2009 dorongan politisasi dari dalam organisasi kembali
menguat. Tahun 2007 yang lalu sejumlah kader muda mendirikan Partai
Matahari Bangsa (PMB) yang tampaknya juga akan menjadikan Muhammadiyah
sebagai ladang politik.
Lebih seru lagi, beberapa hari
belakangan Ketua Umum PP Muhammadiyah Din Syamsuddin berkali-kali
muncul di media massa mengindikasikan keinginannya untuk dicalonkan di
kancah pemilihan presiden. Tidak terhindarkan lagi, perkembangan ini
akan memicu kembali pro-kontra lama yang belum sepenuhnya reda.
Kembali ke barak
Dalam
perspektif yang lebih luas, pro-kontra terhadap politisasi Muhammadiyah
bukan sekadar persoalan internal organisasi, melainkan persoalan
fundamental yang menyangkut masa depan demokratisasi di negeri ini.
Muhammadiyah merupakan sebuah organisasi masyarakat sipil (ormas) yang
fungsinya adalah menyediakan ruang publik yang melindungi masyarakat
dari intervensi politik negara. Malahan Muhammadiyah juga berjasa
menyediakan berbagai layanan publik, seperti sekolah, panti asuhan, dan
rumah sakit yang tidak terjangkau negara.
Memang bukan berarti
ormas tidak memiliki peran politik. Terutama dalam masyarakat yang
sedang menjalani proses demokratisasi, ormas memiliki peran politik
strategis. Sebagaimana yang terjadi di banyak negara, ormas selalu
memainkan peran vital dalam proses transisi politik dari authoritarian
menuju demokrasi. Mereka menjadi agen utama dalam upaya meruntuhkan
tembok otoritarian dan membangun fondasi demokrasi.
Namun, sejatinya politik praktis bukanlah habitat ormas. Secara teori,
fungsi ormas menyuarakan (representing)
kepentingan masyarakat. Ormas cenderung konsisten dengan visi dan
misinya, tanpa banyak terpengaruh oleh aktivitas ormas lain maupun
perubahan iklim politik. Muhammadiyah, misalnya, senantiasa fokus pada
kegiatan mendakwahkan Islam modernis tanpa banyak terpengaruh oleh
perubahan rezim politik.
Ini kontras dengan perilaku organisasi
politik (orpol) yang selalu berubah orientasi seiring dengan perubahan
tren dan situasi. Fungsi orpol adalah mengolah (aggregating)
kepentingan. Orpol bertugas menyediakan pilihan kebijakan (policy
packages) yang mampu merangkum berbagai kepentingan yang ada di
masyarakat. Wajar apabila orpol meskipun memiliki bendera ideologi dan
platform politik selalu mengusung diskursus yang silih berganti. Ini
karena
memang tuntutan kepentingan yang berubah. Seperti kata pepatah, bagi
orpol tidak ada kawan atau lawan sejati karena yang sejati adalah
kepentingan.
Dalam konteks perkembangan lebih lanjut dari proses
demokratisasi inilah menjadi sangat penting bagi Muhammadiyah untuk
menjauhkan diri dari politik partisan, kembali ke barak memainkan
fungsi ormas sebagai penjaga ruang publik yang kalis dari partisan
politik. Konsolidasi demokrasi tidak hanya memerlukan orpol yang
efektif mengagregasi dinamika kepentingan, melainkan juga ormas yang
teguh menjaga nilai-nilai ideal agar tidak larut dalam pusaran
kepentingan.
Institusionalisasi aturan main
Dengan
banyaknya jajaran kader dan pimpinan yang berlompatan ke perahu politik
yang lebih megah dan mewah, tidak mudah bagi Muhammadiyah untuk
berteguh diri memainkan fungsi ormas. Pertama, secara doktriner banyak
warga Muhammadiyah yang meyakini bahwa dakwah adalah aktivitas
multidimensi, termasuk mencakup politik. Mereka ini masih percaya bahwa
politik adalah medan dakwah meski kenyataan selama ini menunjukkan
agama sering dimainkan sebagai komoditas politik.
Kedua, secara
sosial ekonomi di mana patronase politik merupakan jalan paling cepat
meski mungkin tidak yang termudah untuk mendapatkan penghasilan
finansial. Karena itu banyak yang tetap berpaling ke politik, baik
untuk kepentingan pribadi maupun kepentingan organisasi.Sudah ada suara
di kalangan Muhammadiyah untuk mencari figur pimpinan yang tahan
godaan jabatan politik. Namun, dalam telaah yang lebih cermat fenomena
lintas pagar dari ormas ke orpol ini bukan hanya karena faktor
individual, melainkan juga karena ada insentif institusional.
Di
Indonesia, orang masih sangat mudah membuat partai politik. Jika
cadangan dana besar, para bandar politik dengan mudah membuat parpol
baru dan merekrut kader-kader politik mereka dari berbagai ormas yang
ada.Galibnya hal ini bukan semata problem internal organisasi
Muhammadiyah, melainkan terkait dengan sistem politik yang lebih besar,
yaitu upaya institusionalisasi system politik. Dalam sistem demokrasi
yang stabil, parpol adalah aktor utama permainan politik, sedangkan
ormas bertugas mengawasi perilaku politik dan kebijakan pemerintah yang
tidak menyuarakan kepentingan rakyat.
Parpol yang mapan memiliki
sistem rekrutmen dan pengaderan yang terstruktur dan berjenjang, dan
bukan dengan main comot individu dari luar organisasi. Upaya untuk
meningkatkan syarat pembentukan parpol, seperti menaikkan jumlah
minimal cabang atau menambah electoral threshold menjadi
sangat penting untuk menjadikan parpol organisasi yang stabil dengan
orientasi jangka panjang. Sekaligus mencegah aktor politik dengan mudah
membentuk parpol dan main comot dari ormas.
sumber :
mailis M_S@yahoogroups.com
Pendiri Muhammadiyah Cabang Istimewa Jerman, Meraih Doktor Ilmu
Politik dari Universitas Muenster
Mudah
diramalkan jika setiap menjelang pemilihan umum (pemilu) Muhammadiyah
selalu menjadi sasaran kampanye politik. Hal ini wajar karena
Muhammadiyah merupakan salah satu ormas Islam terbesar di negeri ini,
yang tidak hanya memiliki puluhan juta anggota dan simpatisan,
melainkan juga sumber daya organisasi yang kaya.
Menariknya,
eksploitasi potensi politik Muhammadiyah tidak hanya dilakukan oleh
agen-agen dari luar, melainkan juga dari dalam organisasi ini sendiri.
Langkah yang paling spektakuler sekaligus kontroversial barangkali
keputusan Amien Rais yang kala itu adalah ketua umum PP Muhammadiyah
mendirikan Partai Amanat Nasional (PAN) pada 1998. Meski PAN secara
oganisatoris adalah partai terbuka dan tidak memiliki hubungan formal
dengan Muhammadiyah, realitasnya partai ini banyak bersandar pada
Muhammadiyah dalam rekrutmen kader (leadership recruitment) maupun
pemilih (electoral constituents).
Keputusan
menarik Muhammadiyah ke lintasan politik telah menimbulkan pro dan
kontra berkepanjangan. Sebagian aktivis menolak karena politisasi akan
sekadar menjadikan Muhammadiyah sebagai kendaraan politik serta
memasukkan benih-benih partisanisme ke dalam organisasi yang akan
menghasilkan perpecahan.
Namun, tidak kurang juga yang
mendukung langkah itu karena meyakini bahwa misi Muhammadiyah adalah
dakwah dan politik merupakan salah satu medan dakwah. Karena itu
Muhammadiyah tidak perlu alergi dengan politik.Lima tahun kemudian
menjelang pemilu 2009 dorongan politisasi dari dalam organisasi kembali
menguat. Tahun 2007 yang lalu sejumlah kader muda mendirikan Partai
Matahari Bangsa (PMB) yang tampaknya juga akan menjadikan Muhammadiyah
sebagai ladang politik.
Lebih seru lagi, beberapa hari
belakangan Ketua Umum PP Muhammadiyah Din Syamsuddin berkali-kali
muncul di media massa mengindikasikan keinginannya untuk dicalonkan di
kancah pemilihan presiden. Tidak terhindarkan lagi, perkembangan ini
akan memicu kembali pro-kontra lama yang belum sepenuhnya reda.
Kembali ke barak
Dalam
perspektif yang lebih luas, pro-kontra terhadap politisasi Muhammadiyah
bukan sekadar persoalan internal organisasi, melainkan persoalan
fundamental yang menyangkut masa depan demokratisasi di negeri ini.
Muhammadiyah merupakan sebuah organisasi masyarakat sipil (ormas) yang
fungsinya adalah menyediakan ruang publik yang melindungi masyarakat
dari intervensi politik negara. Malahan Muhammadiyah juga berjasa
menyediakan berbagai layanan publik, seperti sekolah, panti asuhan, dan
rumah sakit yang tidak terjangkau negara.
Memang bukan berarti
ormas tidak memiliki peran politik. Terutama dalam masyarakat yang
sedang menjalani proses demokratisasi, ormas memiliki peran politik
strategis. Sebagaimana yang terjadi di banyak negara, ormas selalu
memainkan peran vital dalam proses transisi politik dari authoritarian
menuju demokrasi. Mereka menjadi agen utama dalam upaya meruntuhkan
tembok otoritarian dan membangun fondasi demokrasi.
Namun, sejatinya politik praktis bukanlah habitat ormas. Secara teori,
fungsi ormas menyuarakan (representing)
kepentingan masyarakat. Ormas cenderung konsisten dengan visi dan
misinya, tanpa banyak terpengaruh oleh aktivitas ormas lain maupun
perubahan iklim politik. Muhammadiyah, misalnya, senantiasa fokus pada
kegiatan mendakwahkan Islam modernis tanpa banyak terpengaruh oleh
perubahan rezim politik.
Ini kontras dengan perilaku organisasi
politik (orpol) yang selalu berubah orientasi seiring dengan perubahan
tren dan situasi. Fungsi orpol adalah mengolah (aggregating)
kepentingan. Orpol bertugas menyediakan pilihan kebijakan (policy
packages) yang mampu merangkum berbagai kepentingan yang ada di
masyarakat. Wajar apabila orpol meskipun memiliki bendera ideologi dan
platform politik selalu mengusung diskursus yang silih berganti. Ini
karena
memang tuntutan kepentingan yang berubah. Seperti kata pepatah, bagi
orpol tidak ada kawan atau lawan sejati karena yang sejati adalah
kepentingan.
Dalam konteks perkembangan lebih lanjut dari proses
demokratisasi inilah menjadi sangat penting bagi Muhammadiyah untuk
menjauhkan diri dari politik partisan, kembali ke barak memainkan
fungsi ormas sebagai penjaga ruang publik yang kalis dari partisan
politik. Konsolidasi demokrasi tidak hanya memerlukan orpol yang
efektif mengagregasi dinamika kepentingan, melainkan juga ormas yang
teguh menjaga nilai-nilai ideal agar tidak larut dalam pusaran
kepentingan.
Institusionalisasi aturan main
Dengan
banyaknya jajaran kader dan pimpinan yang berlompatan ke perahu politik
yang lebih megah dan mewah, tidak mudah bagi Muhammadiyah untuk
berteguh diri memainkan fungsi ormas. Pertama, secara doktriner banyak
warga Muhammadiyah yang meyakini bahwa dakwah adalah aktivitas
multidimensi, termasuk mencakup politik. Mereka ini masih percaya bahwa
politik adalah medan dakwah meski kenyataan selama ini menunjukkan
agama sering dimainkan sebagai komoditas politik.
Kedua, secara
sosial ekonomi di mana patronase politik merupakan jalan paling cepat
meski mungkin tidak yang termudah untuk mendapatkan penghasilan
finansial. Karena itu banyak yang tetap berpaling ke politik, baik
untuk kepentingan pribadi maupun kepentingan organisasi.Sudah ada suara
di kalangan Muhammadiyah untuk mencari figur pimpinan yang tahan
godaan jabatan politik. Namun, dalam telaah yang lebih cermat fenomena
lintas pagar dari ormas ke orpol ini bukan hanya karena faktor
individual, melainkan juga karena ada insentif institusional.
Di
Indonesia, orang masih sangat mudah membuat partai politik. Jika
cadangan dana besar, para bandar politik dengan mudah membuat parpol
baru dan merekrut kader-kader politik mereka dari berbagai ormas yang
ada.Galibnya hal ini bukan semata problem internal organisasi
Muhammadiyah, melainkan terkait dengan sistem politik yang lebih besar,
yaitu upaya institusionalisasi system politik. Dalam sistem demokrasi
yang stabil, parpol adalah aktor utama permainan politik, sedangkan
ormas bertugas mengawasi perilaku politik dan kebijakan pemerintah yang
tidak menyuarakan kepentingan rakyat.
Parpol yang mapan memiliki
sistem rekrutmen dan pengaderan yang terstruktur dan berjenjang, dan
bukan dengan main comot individu dari luar organisasi. Upaya untuk
meningkatkan syarat pembentukan parpol, seperti menaikkan jumlah
minimal cabang atau menambah electoral threshold menjadi
sangat penting untuk menjadikan parpol organisasi yang stabil dengan
orientasi jangka panjang. Sekaligus mencegah aktor politik dengan mudah
membentuk parpol dan main comot dari ormas.
sumber :
mailis M_S@yahoogroups.com
Letter from Barack Obama on his Muslim Heritage
There has been a lot made in the recent weeks about the Muslim history
of my family. Some of the things that have been said are true, others
are false, so I am writing this letter to clear up the
misunderstandings on this issue.
Yes, it is true that I have a name that is common amongst Kenyan
Muslims where my father came from and that my middle name is Hussein.
Barack is a name which means "blessing" and Hussein is a masculine
form of the word beauty. Since there is nothing inherently wrong with
the concept of blessings from God and the beauty He creates I fail to
see the problem with these names. Some will say wouldn't it be a
problem to have a president with a name similar to the deposed and
executed former dictator of Iraq ? My answer to this is simply no;
rather it is the strength and beauty of America that the son of an
African man with a "funny sounding" name, born under British Colonial
Rule, can now be a serious candidate for the presidency of the United
States .
My father was a Muslim and although I did not know him well the
religion of my father and his family was always something I had an
interest in. This interest became more intense when my mother married
an Indonesian Muslim man and as a small child I lived in Indonesia and
attended school alongside Muslim pupils. I saw their parents dutifully
observing the daily prayers, the mothers covered in the Muslim hijab,
the atmosphere of the school change during Ramadan, and the
festiveness of the Eid celebrations.
The man my mother was married to was not particularly religious; but
he would attend the mosque on occasion, and had copies of the Quran in
different languages in the home, and books of the sayings and life of
the Prophet Muhammad. From time to time he would quote Islamic phrases
such as "no one truly believes until he wants for his brother what he
wants for himself", "oppression is worse than slaughter", and "all
humans are equal the only difference comes from our deeds".
Growing up in Hawaii with my mother and her grandparents Islam
largely escaped my mind. My mother installed in me the values of
humanism and I did not grow-up in a home were religion was taught.
It was later while I attended college at Columbia University and
Harvard Law that I became reacquainted with Muslims as both schools
had large Muslims student populations. Some of them were my friends
and many came from countries that our nation now has hostile relations
with. The background I had from my early childhood in Indonesia
helped me get to know them and learn from them and to me Muslims are
not to be looked upon as something strange. In my experiences up until
college a Muslim was no less exotic to me than a Mormon, a Jew, or a
Jehovah's Witness.
After college I settled in my adopted hometown of Chicago and lived
on the South Side and worked as a community organizer. Chicago has
one of the largest Muslim populations in America (estimated to be
around 300,000) and Muslims make-up some of the most productive
citizens in the area. I met countless numbers of Muslims in my job as
an organizer and later on in my early political career. I ate in their
homes, played with their kids, and looked at them as friends and peers
and sought their advice.
Therefore, when the tragic terrorist attacks of 9-11 occurred I was
deeply saddened with the rest of America , and I wanted justice for
the victims of this horrific attack, but I did not blame all Muslims
or the religion of Islam. From my experience I knew the good character
of most Muslims and the value that they bring to America . Many, who
did not personally know Muslims, indicted the entire religion for the
bad actions of a few; my experience taught me that this was something
foolish and unwise.
Later I had the chance to visit the homeland of my father and meet
Muslim relatives of my including my grandmother. I found that these
were people who wanted the same things out of life as people right
here in America and worked hard, strive to make a better way for
their children, and prayed to God to grant the success.
This is what I will bring to the office of the Presidency of the
United States . I will deal with Muslims from a position of
familiarity and respect and at this time in the history of our nation
that is something sorely needed.
Barack Obama
San Francisco, California , USA
Sumber:
http://front-line.blogspot.com/2008/11/letter-from-barack-obama-on-his-muslim.html
of my family. Some of the things that have been said are true, others
are false, so I am writing this letter to clear up the
misunderstandings on this issue.
Yes, it is true that I have a name that is common amongst Kenyan
Muslims where my father came from and that my middle name is Hussein.
Barack is a name which means "blessing" and Hussein is a masculine
form of the word beauty. Since there is nothing inherently wrong with
the concept of blessings from God and the beauty He creates I fail to
see the problem with these names. Some will say wouldn't it be a
problem to have a president with a name similar to the deposed and
executed former dictator of Iraq ? My answer to this is simply no;
rather it is the strength and beauty of America that the son of an
African man with a "funny sounding" name, born under British Colonial
Rule, can now be a serious candidate for the presidency of the United
States .
My father was a Muslim and although I did not know him well the
religion of my father and his family was always something I had an
interest in. This interest became more intense when my mother married
an Indonesian Muslim man and as a small child I lived in Indonesia and
attended school alongside Muslim pupils. I saw their parents dutifully
observing the daily prayers, the mothers covered in the Muslim hijab,
the atmosphere of the school change during Ramadan, and the
festiveness of the Eid celebrations.
The man my mother was married to was not particularly religious; but
he would attend the mosque on occasion, and had copies of the Quran in
different languages in the home, and books of the sayings and life of
the Prophet Muhammad. From time to time he would quote Islamic phrases
such as "no one truly believes until he wants for his brother what he
wants for himself", "oppression is worse than slaughter", and "all
humans are equal the only difference comes from our deeds".
Growing up in Hawaii with my mother and her grandparents Islam
largely escaped my mind. My mother installed in me the values of
humanism and I did not grow-up in a home were religion was taught.
It was later while I attended college at Columbia University and
Harvard Law that I became reacquainted with Muslims as both schools
had large Muslims student populations. Some of them were my friends
and many came from countries that our nation now has hostile relations
with. The background I had from my early childhood in Indonesia
helped me get to know them and learn from them and to me Muslims are
not to be looked upon as something strange. In my experiences up until
college a Muslim was no less exotic to me than a Mormon, a Jew, or a
Jehovah's Witness.
After college I settled in my adopted hometown of Chicago and lived
on the South Side and worked as a community organizer. Chicago has
one of the largest Muslim populations in America (estimated to be
around 300,000) and Muslims make-up some of the most productive
citizens in the area. I met countless numbers of Muslims in my job as
an organizer and later on in my early political career. I ate in their
homes, played with their kids, and looked at them as friends and peers
and sought their advice.
Therefore, when the tragic terrorist attacks of 9-11 occurred I was
deeply saddened with the rest of America , and I wanted justice for
the victims of this horrific attack, but I did not blame all Muslims
or the religion of Islam. From my experience I knew the good character
of most Muslims and the value that they bring to America . Many, who
did not personally know Muslims, indicted the entire religion for the
bad actions of a few; my experience taught me that this was something
foolish and unwise.
Later I had the chance to visit the homeland of my father and meet
Muslim relatives of my including my grandmother. I found that these
were people who wanted the same things out of life as people right
here in America and worked hard, strive to make a better way for
their children, and prayed to God to grant the success.
This is what I will bring to the office of the Presidency of the
United States . I will deal with Muslims from a position of
familiarity and respect and at this time in the history of our nation
that is something sorely needed.
Barack Obama
San Francisco, California , USA
Sumber:
http://front-line.blogspot.com/2008/11/letter-from-barack-obama-on-his-muslim.html
Langganan:
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