NASIONALIS INDONESIA: ANTARA LANGIT DAN BUMI

Rabu, 29 Februari 2012

ANTARA LANGIT DAN BUMI

Sebuah kidung cinta untuk anakku.

Oleh : Kulyubi Ismangun

anakku,
belajar itu sejak dari ayunan
hingga liang kubur...
belajarlah meskipun harus sampai ke negeri Iran...

anakku,
belajarlah agar engkau tau
ketahuilah apa yang kau pelajari
agar kau paham...

anakku,
pahami baik-baik yang kau pelajari
agar kau mengerti
mengertilah dengan benar apa yang kau pahami,
agar kau yakin...

anakku,
yakinilah dengan sungguh yang kau pahami dengan benar
agar kau tidak tersesat jalan hidupmu,

anakku,
meskipun langit itu sangat luas,
tak ada tempat untuk secuil kesalahan

anakku,
meskipun bumi itu tidak seluas langit,
selalu ada tempat untuk perubahan,
selalu ada waktu untuk saling menyayangi,
selalu ada kekuatan untuk membangun surga di bumi

anakku,
tidak semua gelap itu hitam,
dan tidak semua yang terang itu putih,
setiap kekurangan adalah bagian dari kesempurnaan itu sendiri

anakku,
manusia itu ada tiga macam,
manusia yang berpikir,
manusia yang berbicara,
dan manusia yang bertindak

anakku,
sepandai dan sebijak apapun seseorang,
kalau hanya diam berpikir,
atau hanya sibuk berbicara,
tanpa berbuat tidak akan pernah ada perubahan

anakku,
berdoa, berusaha dan berharap itu selalu untuk yang terbaik,
dam bersiaplah selalu untuk yang terburuk..

anakku,
kiranya itulah kidung untukmu,
isilah kemerdekaan dengan cinta,
penuhilah hari-harimu dengan kegembiraan menanam kebaikan,
sebab dengan itu kau tebarkan cahaya-Nya dalah hidupmu selamanya.

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MISSION OF A FREE THINKER

I think before we talk about the relationship between free-thinkers and people, we must first start with the free-thinker himself. That is, we must understand the free-thinking in its true sense. Can we be sure that we can let our hair down with the free-thinkers of our society and share with them what we have?
I believe we have not yet reached the second stage (the relationship between free-thinkers and people). But assuming that we have, when we get together with the masses, do we know how to talk to them? What have we got to share with them? What message have we for them? This is a difficult problem indeed. Should we, considering the fact that our society is a religious one, reject the opinions and the thoughts of the masses? Must we dictate to the masses? If so, are we not strengthening and making the masses the more determined in their religious stupor? If we denied their thoughts, have we not become estranged from them and relegated them into the lap of the reactionaries who are fighting us? We notice that in both cases the problem has remained unsolved. On the other hand, we arc essen- tially still feeding upon the European intellectuals' thoughts of the last couple of centuries. To what extent can such thoughts, designs, and ideas illuminate our atmosphere as well as our responsibilities?
First, the European intellectual is dealing with a worker who has gone through three centuries of the Middle Ages and two centuries of Renaissance. Second, this worker lives in an atmosphere not domi- nated by a religious spirit. Third, he has reached the industrial proletariat stage. Fourth, he lives in a well-developed industrial bourgeois system in which the relationships are of an industrial type, and finally, the worker has attained a higher stage of growth, and self-consciousness. More important, the European intellectual listen- ers (the industrial proletariat), have formed a layer-a distinct and independent class in society which has developed a special cultures concession, and form in the foundation of the Western European economy. Now suppose as a free-thinker, (who wants to imitate the ideas of the 19th century intellectuals). I try to speak to an Iranian worker who does not have any of the characteristics of the 19th century intellectual listener. I live in a society in which the bourgeoi- sie, except in big cities, is in its nascent stage The comprador bourgeoisie is a middle-man, not a bourgeoisie of the genuine producing system. Apart from this we still do not have a workers' class in our society. What we have are just groups.
There are groups of workers in the most primitive as well as corrupt societies. For instance, in Saudi Arabia (where there are industrial resources and western production), about 500-2000 work- ers live in the top echelon, but the country as a whole lacks the workers' foundation; it has a tribal, agricultural, or feudalistic base.
Further, we are not living in the 19th century. When we compare the characteristics of our societies in Asia and Africa with a European society we notice that we are living in the thirteenth century. Therefore, we must first discover in what century we live, and then understand our own ideas and teach them. To use 19th century ideas on a 13th century society not only leaves us hanging in the air, but it is also useless when we are unable to find any listener-the same things that our free-thinkers are faced with now.
Our free-thinkers are living in the 13th century but their words, thoughts, and ideas are borrowed from the Western European intellectuals of the 19th and 20th Centuries. And as such, they cannot find any listener. Our listeners are "classic" bourgeoisie who have nothing in common with the European bourgeoisie. Our bazaars bourgeoisie is 100 % religious, while the European one is 100 % non-religious. The European bourgeoisie is so progressive that it created the French revolution while ours just huddle in the bazaars-a base for seeking tradition.
From our masses' point of view, the average citizenry is a villager. They are our listeners and you cannot talk to them the same way. John Moore talked to the British workers in 1864. And so, it is a mistake to think that we are living in the 19th or 20th century, as well as it is a mistake to follow the European intellectuals of these two centuries as our models. Therefore, we must first throw the 10th century European "contents" out of our heads and for the first time discover our own century.
There are nations in the world now which are living in a pre-historic stage, namely, they have not entered the historic period yet. Therefore, to be in the 20th century is different than living in it. Accordingly, we must first discover our own century, and then learn from identical free-thinkers of Europe who are sympathetic to our ideas of our centuries. We are now living in the 13 th or 14 th centuries (the end of the Middle Ages, or the onset of the modern age). In Europe, these were the periods of transition from feudalism and traditional religion to a bourgeoisie which signifies an open world- vision, revolutionary bourgeoisie, and protest against religion. At the present we have all these conditions in our society. However, we have to find out what Europe did in the 13 th and 14 th centuries. And what were the reasons that European free-thinkers played their role so well that they changed the frozen and the stagnant Middle Ages to a new Europe?
The basic factors that helped to bring about the new civilization in Europe were economical and intellectual in nature. Economically feudalism changed to bourgeoisie. In place of the reactionary and lowly aristocrats, bourgeoisie emerged. This was due to East-West relations, the crusaders, the discovery of America and Australia, mercantilism, and the exploitation of Africa, Asia, Latin America, and even North America. Intellectually, the change was from Catholicism to Protestantism. The 14th century free-thinker did not negate religion, he transformed his inclination from the hereafter to this world; from tendency towards spirit, nature, ethics, and ascetism to work and effort; from sufism to objection and from self- centeredness to society-centeredness. In short, the same powerful cultural and religious resources which lay dormant in the heart of Europe were changed to moving, emerging, creative, and constructive forces by the free-thinkers.
Therefore, we must depend upon this fact, rather than what Sartre, Marx, and Rousseau say. What these people say has to do with our next two centuries. We must work for the society in which we live now rather than for our own sole mental and physical satisfaction. What is important to us now are Luther's and Calvin's works, since they transformed the Catholic ethics (which had impris- oned Europe in tradition from centuries) to a moving and creative force. For instance, Max Weber discussed the relationship between capitalism to the Protestant ethic. He argued that those predomi- nantly Catholic Countries such as Spain, France, and Italy were less progressive than England, Germany, and the United States which were predominantly Protestant. Namely Weber maintained that there was a direct relationship between Protestant ethic and capital- ism.
We notice that those countries which have changed the Catholic religion from its reactionary form to a creative and protesting force have made headway. On the other hand, those countries which have kept Catholicism have remained in the condition of the Middle Ages. Geographically, Spain and historically, Italy were in a position to have been the most progressive countries in Europe. First, Spain had the brightest past in Europe and Rome was the center of Christian civilization (before Islam). Second, the Renaissance movement of the 15 th and the 16 th centuries originated in Italy with such great art- ists and thinkers as De Vinci, Michaelangelo, and Galileo.
Although in the past Spain was not like Rome, from the 8 th to 12 th centuries she had the greatest Islamic civilization, and thereafter she played the role of transmitter of Islamic Culture to Europe. Ironically, these two vanguards of civilization are the two most backwards in Europe now. While America, England, and Germany, which were the last ones caught up with civilization, are the most advanced. In these, civilization, industry, capitalism, and material strength are explainable only in light of religious factors and religious differences. And so, at this point we reach the conclusion that the flee-thinkers of the 14 th through 17 th centuries found their new destiny by destroy- ing their old faith, and transforming traditional Catholicism to a protesting, world-minded, political, and materialist Protestanism.
Such a mission is also available to the religious East which is living at the end of the Medieval period. But it is not fitting that we mimic the European flee-thinkers of the 19 th and 20 th centuries and reject religion. In a society like Iran, whose foundation is a religious one, we must not turn ourselves into a so-called free-thinker cadre (that gathers in coffee houses, cabarets, and parties to "talk big," and show off by reciting new personalities), while our average citizens are still living in the Middle Ages, having no access to our talents, religion, ideology, and writing.
Any school which is not based upon the cultural foundations of a society looks like a good book in a library which is used only by a small group of students and professors. Even if thousands of such books are printed, they will have no effect upon the masses. The greatest danger, however, is self-separation of the free-thinker from the society's context. If a free-thinker separates himself from his society, no matter where he goes or what he does, his society will remain in everlasting corruption. For example, in the 5 th and 6 th centuries A.H., thinkers such as Avicenna, Ghazali (two of history's great teachers) died in a society which was wallowing in the corruption in the Seljuk and Ghaznavi periods. Why? Because these free-thinkers stayed away from the society (consequently, we would have been better off if, in place of Avicenna, Ghazali, Fakhr, and Zakaria Razi, we had one Abu Zar; all the Islamic societies would have been saved from the grips of Seljuk, Ghaznavi, and the Mongols.
In ancient Greece too, there were free-thinkers like Aristotle. But throughout Aristotle's lifetime, the Athenian people were suffering from corruption, aristocracy, and slavery. On the other hand, there was not one single philosopher in Sparta, but here people were sportsmen and brave. In Athens, hundreds of writers, philosophers and so forth could not change and organize the society, their pres- enec and absence did not make a bit of difference.

M U Q A D D I M A H

Atas berkat rahmat Allah yang Maha Penyayang lagi Maha Pengasih. Dengan pemahaman serta penghayatan asma Allah yang dengan asma-Nya itu kita mewarisi ilmu untuk mendefinisikan segala sesuatu di alam semesta ini yang telah terdefinisi sebagai rahmat bagi seluruh alam mikrokosmos maupun makrokosmos dalam wujud materi lahiriah maupun energi batiniah serta menjadi perwujudan spirit kemanusiaan sejati sejak zaman Nabi Adam Alaihis Salaam.
Maka kemudian melalui keteladanan hidup perjuangan Nabi Muhammad Shalallahu Alaihi was Salaam maka hendaknya kita mengamalkan suatu praktek nyata pembangunan penataan hidup yang sejuk dan damai serta penuh cinta kasih dalam ampunan Tuhan secara berkelanjutan hingga akhir zaman berdasarkan teori Al Qur’an yang dipraktekkan menurut Sunnah Rasul-Nya.
Alhamdulillaahirrabbilalamiin. Segala puji bagi Allah, Rabb seluruh alam. Marilah kita wujudkan sikap hidup yang memuliakan bentuk penataan system hidup yang sesuai teori Ajaran Allah yang dipraktekkan menurut Sunnah Rasul-Nya. Semoga shalawat serta salam tercurah kepada Muhammad dan Keluarga Suci-nya serta para pendukung Ahlul Bait dan semoga laknat Allah menimpa musuh-musuh mereka. Semoga kemenangan selalu bersama kaum mukminin.
Saya bersaksi dengan pembuktian yang nyata bahwa tidak ada penataan serta pembinaan hidup yang lebih revolusioner, sejuk dan penuh cinta kasih melainkan penataan serta pembinaan hidup progresif revolusioner yang sesuai dengan ajaran Allah menurut Sunnah RasulNya.
Sungguh hanya kepada Allah kuserahkan sholatku, ibadahku, esensi hidupku yang meliputi prinsip hidupku, pandangan hidupku, sikap hidupku dan tindakanku yang berupa pengabdian serta karya hidupku hingga akhir hayatku. Sungguh aku bersaksi dengan pembuktian nyata bahwa tiada satupun ideologi di langit dan bumi ini yang setaraf dengan ideologi ajaran Allah menurut Sunnah RasulNya. Pilihan hidup terbaik ialah hidup mulia dalam taqwa atau mati syahid.
Saya bersaksi dengan pembuktian nyata bahwa Muhammad adalah abdi dan Rasul-Nya dan bahwa Ali adalah Amirul Mukminin dan anak keturunannya yang ma’shum adalah penerusnya dan bahwa apapun yang dibawa Rasulullah adalah kebenaran dan bahwa kubur, kebangkitan, surga dan neraka adalah benar dan sungguh benar Allah akan membangkitkan yang di dalam kubur.
Maka dengan berdasarkan teori Al Qur’an yang dipraktekkan menurut Sunnah Rasul-Nya marilah kita bersama-sama bersatu dalam penyatuan pola pikir dan cara pandang untuk kemudian membangun suatu model masyarakat dunia yang menghidupkan penataan serta pembinaan hidup progresif revolusioner, sejuk dan penuh cinta kasih yang sesuai dengan ajaran Allah menurut Sunnah RasulNya.
Untuk mewujudkan cita-cita Islam secara komprehensif integral maka hendaknya kita bersama-sama memelihara dan meningkatkan kualitas iman juang serta senantiasa menaati garis iman juang sebagai dasar strategis perjuangan. Sungguh hanya melalui pembinaan sikap diri pribadi yang penuh dengan kepercayaan, keyakinan dan kemantapan maka segenap cita-cita Islam dapat diraih dengan semangat juang jihad fis sabilillah yang dilaksanakan dengan penuh keikhlasan, sabar dan bertawakkal kepada Allah. Marilah kita tetap teguh mendirikan shalat sebagai pembinaan iman, melaksanakan puasa sebagai pembinaan ketabahan iman dan menunaikan haji sebagai pembuktian cinta kepada Allah. Sungguh Allah itu selalu bersama orang-orang yang sabar.

NASIONALIS INDONESIA

Rabu, 29 Februari 2012

ANTARA LANGIT DAN BUMI

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