tag:blogger.com,1999:blog-12194062419083963532024-02-07T12:15:20.073-08:00Islam Rahmatan Lil 'Alaminbee chanhttp://www.blogger.com/profile/11566154267366290803noreply@blogger.comBlogger57125tag:blogger.com,1999:blog-1219406241908396353.post-185151148538809152012-01-17T20:29:00.000-08:002012-01-17T20:37:14.091-08:00Reflections on the Holy Qur'an and Science<div style="text-align: center; font-style: italic;">The human body is a marvel of science. It is able to exist in a variety of circumstances, and adapt to its environment appropriately. This is done through numerous balance of mechanisms within the body which help to maintain a healthy equilibrium. Here, the author looks at this amazing balancing act in the light of Qur'anic revelations, and shows how the body itself is a proof of the existence of God. </div><hr style="margin-left: 0px; margin-right: 0px;"><div style="text-align: justify;"> </div><p style="text-align: justify;"> There are many instances in the Holy Qur'an where Allah gives man insight into the Wisdom required for the creation of a Universe with its variety and diversity; a universe in which it is possible for life to exist. One can see many aspects that need consideration when creating such a majestic and glorious Universe such as the one in which we live. In the course of the history of man, certain clues have been left which lead the curious on to find a meaning to life. </p><p style="text-align: justify;"> In the Holy Qur'an which is believed by Muslims to be the revealed Word of God, it is written: </p><div style="text-align: justify;"><blockquote> <p> <i>Say, `Who provides sustenance for you from the heaven or the earth ? Or who is it that has power over the ears and the eyes ? And who brings forth the living from the dead and brings forth the dead from the living ? And who regulates all affairs ? They will say, `ALLAH.' Then say, `Will you not seek HIS protection ?'</i> (10:32) </p> </blockquote> This verse encourages those in search of truth to turn to Allah for an explanation of the nature of the Universe and the nature of the creations of Allah. </div><p style="text-align: justify;"> The subject that I wish to discuss here is balance, a subject which is fundamental to our functioning as human beings. It is also an intrinsic mechanism by which almost all things exist in the Universe. Balance, or equilibrium, is a constant feature of almost all systems one decides to look at. </p><p style="text-align: justify;"> The concept of balance is covered in detail within scientific circles as well as receiving extensive coverage from mathematical, philosophical, financial, ethical, logical, religious and spiritual points of view. One can look at balance from many angles: the process of coming to a conclusion on disputing an idea can be considered as balancing the different aspects; the decision to perform an action comes at the end of balancing the pros and cons; the difference between exports and imports make up the balance of trade when assessing the economic status of a country; the decision by a judge or jury to convict a person charged with a crime comes after balancing the evidence for and against (hence the scales are the symbol of justice). </p><p style="text-align: justify;"> Within the natural sciences, the concept of balance is called homeostasis. It has been described as the return to a set point after a system has been disturbed. I would like to present the concept as described by the Holy Qur'an, then draw on a few examples as discovered through advances in the tide of scientific research, with particular reference to the human body. </p><p style="text-align: justify;"> It is mentioned in the Qur'an that: </p><div style="text-align: justify;"><blockquote> <p> <i>And the heavens He has raised high and set up the balance so that you may not exceed the measure. So weigh all things with justice and fall not short of the measure.</i> (55:8-10) </p> </blockquote> The Arabic word <i>Meeza</i> can be translated as balance, measure, equity, the mean, the middle path, an incorporates the concepts of judgment, equilibrium and reasoned argument. It is derived from the word Wazn which literally means weight, and another derivative from the same root is <i>Mauzoon</i> which means something made perfectly balanced or proportioned. </div><p style="text-align: justify;"> The Qur'anic verses concur with the findings of science that the universe is dependent on a series of laws which rely upon balance and equilibrium. </p><p style="text-align: justify;"> Another important Arabic word which I must mention in this context is Adl which means (absolute) justice. It is used by Allah when addressing mankind in the Holy Qur'an: </p><div style="text-align: justify;"><blockquote> <p> <i>O man! What has made thee arrogant in relation to thy noble Lord? The One who created you and perfectly proportioned you and fashioned you with justice. This He did at every stage and to every form in which He compounded and fashioned you.</i> (82:7-9) </p> </blockquote> This verse invites mankind, who may have failed to notice the complete order throughout the Universe to at least take a look at himself to see the symmetry and proportionality of the human body. </div><p style="text-align: justify;"> The word Adl encompasses the concepts of `Mauzoon' and `Meezan' but also incorporates the issue of consciousness which is an inexhaustible subject in itself. </p><div style="text-align: justify;"> </div><p style="text-align: justify; font-weight: bold;" class="Subheader">Generalised Control System</p><div style="text-align: justify;"> </div><p style="text-align: justify;">The fundamental components of a control system of any type can be clearly seen by looking at the design of a simple thermostat which controls the temperature of a house. The thermostat has three essential components: </p><div style="text-align: justify;"> </div><ul style="text-align: justify;"><li> <i>thermometer to measure temperature</i></li><li><i>source of heat</i></li><li><i>switch to regulate heat<br /> </i> </li></ul><div style="text-align: justify;"> If the thermostat is set at a particular point, for example 25 degrees C, and the temperature rises above this, it is detected by the thermometer and a signal is sent by the regulator to turn the heat off. If the house temperature is detected below 25 degrees C, a signal is sent to turn up the heating until it reaches the desired temperature. </div><p style="text-align: justify;"> This simple example can be used to explain any control system which attempts to keep a value constant. </p><div style="text-align: justify;"> </div><p style="text-align: justify; font-weight: bold;" class="Subheader">Introduction to Human Physiology</p><div style="text-align: justify;"> </div><p style="text-align: justify;">The matter that I wish to draw your attention to is the balancing systems which exist within the human body. As I am sure you appreciate, the science of the human body is a complicated subject with all its intricately interwoven systems. The outstanding feature that I want to get across is that balance is a key part of virtually all the systems. </p><div style="text-align: justify;"> </div><p style="text-align: justify;"> In general, the compartments of the body have various parameters or values which are maintained at and optimum level to perpetuate and preserve life. If these parameters fall outside `normal' levels, the body has various intrinsic mechanisms to normalise those values. If unable to keep the value within the desired range, the body inclines to a state of disease. If there is a further change away from the normal range, after all attempts are made to normalise and compensate for the abnormal values, the body may suffer loss of an organ, or, in extreme circumstances death. </p><p style="text-align: justify;"> The necessity to maintain stability of structure and function is paramount to every animal. This stability or equilibrium is threatened by internal and external assaults. Externally, assaults may come in the form of extremes of temperature and internally, assaults may take the form of the production of harmful waste products. Cells require a constant environment in which to operate at an optimum level. This environment includes temperature, chemical composition (e.g. Sodium, Potassium, Calcium), acidity etc. </p><div style="text-align: justify;"> </div><p style="text-align: justify; font-weight: bold;" class="Subheader">Energy and Waste</p><div style="text-align: justify;"> </div><p style="text-align: justify;">In order to perform internal cellular processes, the cells require a constant energy supply. This is mainly provided by the breakdown of fats and carbohydrates. Using oxygen, the fuel is `burned' (oxidised) via a number of biochemical pathways to provide energy, yielding a number of waste products. </p><div style="text-align: justify;"> </div><p style="text-align: justify;"> The blood circulatory system provides a link between the various organs in the body. The left side of the heart (left ventricle) pumps blood rich in oxygen to the organs through the arteries. The cells then use the oxygen to burn the fuels which are also circulating in the blood to produce energy. One of the most abundant waste products, carbon dioxide, has to be removed to avoid poisoning the cells, so it is returned to the right side of the heart (right ventricle). From here, the carbon dioxide rich blood is pumped to the lungs where it is breathed out and replaced with fresh oxygen. If the requirement for oxygen increases, so the breathing and heart rates increase. As requirements decrease, so breathing and heart rate decrease. </p><div style="text-align: justify;"> </div><p style="text-align: justify; font-weight: bold;" class="Subheader">Equilibrium of Glucose Metabolism</p><div style="text-align: justify;"> </div><p style="text-align: justify;">The most common source of energy in animals including humans is the carbohydrate glucose. Using oxygen via a specific biochemical pathway known as `glycolysis', glucose is oxidised to provide energy yielding the products carbon dioxide and water. Glucose levels are replenished by means of the diet. Food is absorbed from the gut into the bloodstream, and can be stored in the liver, muscle, and fat. Glucose is stored mainly in the liver and muscles as glycogen. Since glucose is the preferred source of energy in the body, the fate of absorbed glucose depends on the energy requirements of the body. If the cells need to produce energy, they need a steady supply of glucose, so there are mechanisms within the body to mobilise its stores of glucose. The detection of an inadequate blood glucose level is by glucose receptors predominantly within the brain and pancreas. The brain processes the information and sets into motion the feeling of hunger within the person such that they may acquire and ingest food. The pancreas releases a protein hormone called glucogen which causes the stores of glycogen to be converted to free glucose in the blood. These two mechanisms among others, provide the cells with their required glucose. </p><div style="text-align: justify;"> </div><p style="text-align: justify;"> If, conversely, the blood glucose is greater than the need of the cells, then following detection by receptors, the pancreas releases another hormone called insulin. This favours glucose being stored as glucogen rather than being free in the blood. Also, the brain gives the feeling of being satiated, so no more food is ingested. </p><p style="text-align: justify;"> Therefore, it can be seen that the blood glucose level is regulated within a fairly tight range to preserve its balance. If this is disturbed, the effects can be dangerous and problematic for the individual. For example, if not enough glucose reaches the brain, the cells cannot survive. In the short term, the person feels dizzy and has a feeling of hunger. If this lack of glucose continues for a longer period of time, alternative sources of energy are utilised. If inadequate, it leads to brain cell death and eventually to bodily death. </p><p style="text-align: justify;"> Alternatively, if there is too much glucose in the blood, this leads to other problems. The medical condition defined by a raised blood glucose is Diabetes Mellitus, and can be related to heart and blood vessel disease, loss of vision, loss of sensation, gangrene and kidney failure, if uncontrolled. It has been shown to be a problem with insulin either not being released or not having its desired effect. </p><div style="text-align: justify;"> </div><p style="text-align: justify; font-weight: bold;" class="Subheader">Temperature Control and Balance</p><div style="text-align: justify;"> </div><p style="text-align: justify;">In the human (animal) body, there is a system to regulate and control temperature. In mammals (warm-blooded animals) the optimum temperature is approximately 37.5 degrees C (98.6 degrees F). This means that although the external temperature may vary greatly from place to place and time to time, the body has mechanisms to compensate for the variations. </p><div style="text-align: justify;"> </div><p style="text-align: justify;"> On Earth, the temperature has been measured below -60 degrees C in Arctic conditions and above 60 degrees C in desert conditions. The greatest variation in internal body temperature consistent with cellular life is around +- 4 degrees C, so if body temperature were to rise and fall with external temperature, the cells would soon die. </p><p style="text-align: justify;"> In the brain, specifically the hypothalamus, there is a temperature monitoring device somewhat like the thermostat that I described earlier. This receives input from temperature receptors (thermometers) scattered throughout the body, both on the skin and in internal organs. </p><p style="text-align: justify;"> If the hypothalamic `temperature centre' detects that the body temperature is too high i.e. greater than 37.5 degrees C, then cooling processes are activated. These include diverting blood nearer to the body surface which allows the excess of heat to be lost to the environment. In addition, sweat glands are activated which produce perspiration which evaporates and cools the skin. Also, the body's metabolic rate (rate at which food is being burned) is decreased so less heat is produced. </p><p style="text-align: justify;"> If the `temperature centre' detects that the body temperature is too low, the systems of heat conservation are set into motion. These include diverting blood away from the surface to prevent further heat loss, effecting the burning of food stores, the mechanisms of shivering and teeth-chattering to generate heat by movement and the concurrent production of heat-generating hormones. There are many problems associated with either extreme of body temperature. If it is too high, it leads to a state of dehydration, heat exhaustion, heat stroke etc. Conversely, if body temperature is too low, the resulting hypothermia is associated with cell death and heart problems. It is obvious that the issue of water control balance is also closely linked to temperature control so this is a good example of the integration of balancing systems within the human body. </p><div style="text-align: justify;"> </div><p style="text-align: justify; font-weight: bold;" class="Subheader">Weight Balance</p><div style="text-align: justify;"> </div><p style="text-align: justify;">Most individuals maintain body weight within a very small range of +- 1-2% over most of their lives. Body weight and energy balance are regulated by genetic and environmental influences. These control food intake, appetite, diet selection, absorption in the gut, energy expenditure and fat storage/breakdown. Integration of various signaling processes results in constant weight in normal circumstances. Any disturbance of this finely tuned energy balance results in a net increase or decrease of weight producing obesity (weight gain) or cachexia (weight loss). </p><div style="text-align: justify;"> </div><p style="text-align: justify;"> The geographical description of obesity and cachexia highlights the disgraceful imbalance in food distribution. In the so-called developed world, obesity is the most common disease. In 1990, more than 30% of the United States population were obese. In the United Kingdom, the prevalence of obesity has risen from 12.7% to 13.2% in men and from 15.0% to 16.0% in women between 1991 and 1994, and is continuing to rise. This is starkly contrasted to the developing world where the most common disease is malnutrition and starvation. </p><div style="text-align: justify;"> </div><p style="text-align: justify; font-weight: bold;" class="Subheader">Conclusion</p><div style="text-align: justify;"> </div><p style="text-align: justify;">As well as the balancing mechanisms that I have briefly described, there are countless other systems of balance control within the human body. These include mechanisms for oxygen, carbon dioxide, sodium, potassium, calcium, light, sound, pain, movement, posture and blood pressure. But by no means is this list exhaustive. I have just tried to give an indication of how important the concept of balance is for animal life, and in particular for human life. </p><div style="text-align: justify;"> </div><p style="text-align: justify;"> It is not surprising that this concept has been disclosed by God, Who created it, in His Revealed Word within the Holy Qur'an. The suggestion in the Qur'an is that the Universe is subject to a number of laws which interact harmoniously and with perfect balance. It is stated that if the equilibrium were not maintained, the Universe would tumble into absolute destruction. This all points to a Unity of purpose, the raison d'etre being the glorification of the One Creator. It says in the Qur'an: </p><div style="text-align: justify;"><blockquote> <p> <i>If there had been in them (the heavens and the earth) other gods beside Allah, then surely both would have gone to ruin. </i>(21:23) </p> </blockquote> This statement is supported by the apparent consensus of laws in operation within the Universe. These lead any open-minded and free thinking individual to have to conclude that there is One Creator and Sustainer of the Universe in which we live. </div><p style="text-align: justify;"> The balance mechanisms that I have touched upon in terms of the physical world can also be considered in terms of morality and spirituality. These encompass the subjects of conscience, the existence of the soul and the ability to distinguish between good and evil. The explicit explanation of balance, absolute justice and equilibrium are abundant in the Holy Qur'an. In the opening chapter, Allah teaches mankind a prayer which, if discovered and utilised, would prove invaluable in the maintenance of a balanced life. </p><div style="text-align: justify;"><blockquote> <p> <i>Guide us on the right path</i>. (1:6) </p> </blockquote> The words Siratul Mustaqeem from the original Arabic can be translated as `Right Path', `Straight Path' or `Shortest Path'. This implies the path of fewest deviations, hence not living on either extreme, but maintaining a straight direction of purpose. </div><p style="text-align: justify;"> The insight and wisdom of the Holy Qur'an is truly astonishing. The knowledge that is present within its teaching is a vast and limitless source of information. If we were to follow the instructions, many physical, moral and spiritual diseases could certainly be avoided. </p><p style="text-align: justify;"> With reference to balance, if we were to avoid excesses within our lives, we could avoid the problems associated with the resulting imbalances. The balancing mechanisms of the body tolerate a certain amount of abuse and cushion the effects of indulgence to a certain extent. However, after continuous assaults on the various systems of the body, the protective mechanisms give way and allow the various disease mechanisms to have their way. </p><p style="text-align: justify;"> Therefore, the evidence suggests that the best way of life is that of the well balanced and middle path. This is upheld by religious doctrines as well as scientific research. It appears that scientific discovery has only recently caught up with what was revealed in the Holy Qur'an 1400 years ago. Surely the most logical and reasonable line of thought would lead one to follow and learn from the Revelation of Allah Who created us and set into being all of the natural laws to which we are subject. </p><p style="text-align: justify;">Shahnawaz Rasheed - UK<br />The Review of Religions, September 1996<br /></p><p style="text-align: justify;">source: <a href="http://www.alislam.org/library/links/00000159.html">alislam.org</a><br /></p>bee chanhttp://www.blogger.com/profile/11566154267366290803noreply@blogger.com0tag:blogger.com,1999:blog-1219406241908396353.post-90351212454382956232011-12-14T23:04:00.000-08:002011-12-14T23:05:52.312-08:00For minorities in Pakistan, persecution never ends<div style="text-align: justify;"><br /><table align="center" border="0" cellpadding="0" cellspacing="0"><tbody><tr><td><a href="http://thepersecution.org/news/11/dunyapur_graveyard_01.jpg" rel="lightbox[dunyapur]" title="Dug out, desecrated graves at the Ahmadi graveyard. PHOTO: MASAUD SARWAR"><img src="http://thepersecution.org/news/11/dunyapur_graveyard_01_tn.jpg" alt="Dug out, desecrated graves at the Ahmadi graveyard." width="186" border="0" height="160" /></a></td> <td><a href="http://thepersecution.org/news/11/dunyapur_graveyard_02.jpg" rel="lightbox[dunyapur]" title="Dug out, desecrated graves at the Ahmadi graveyard."><img src="http://thepersecution.org/news/11/dunyapur_graveyard_02_tn.jpg" alt="Dug out, desecrated graves at the Ahmadi graveyard. PHOTO: MASAUD SARWAR" width="187" border="0" height="160" /></a></td> <td><a href="http://thepersecution.org/news/11/dunyapur_graveyard_03.jpg" rel="lightbox[dunyapur]" title="Dug out, desecrated graves at the Ahmadi graveyard."><img src="http://thepersecution.org/news/11/dunyapur_graveyard_03_tn.jpg" alt="Dug out, desecrated graves at the Ahmadi graveyard. PHOTO: MASAUD SARWAR" width="187" border="0" height="160" /></a></td></tr> <tr><td colspan="3"><div style="background-color: rgb(237, 237, 237); font-family: Verdana,Arial,Helvetica,sans-serif; padding: 5px 10px; line-height: 1em;" align="justify"><small>Dug out, desecrated graves at the Ahmadi graveyard. PHOTO: MASAUD SARWAR</small></div></td></tr> </tbody></table><span style="font-weight: bold;"><br /></span>DUNYAPUR: Even in death, the Ahmadiyya community faces persecution.<br /><br />In a gruesome incident late Saturday night, 29 graves in an Ahmadi graveyard were desecrated in Dunyapur, district Lodhran, around 100 kilometres away from Multan.<br /><br />The community’s spokesperson Saleemuddin told The Express Tribune that unidentified people entered the graveyard and broke the plaques (katbe) of a large number of graves, while digging around 29 others. Only two graves that were made of marble were left concrete, he said.<br /><br />Saleemuddin said local representatives of the community have approached the police and submitted an application for legal action, but no investigation has been undertaken so far. Police officials have asked the community to first rebuild their graves after which the issue would be further investigated, he added.<br /><br />DPO Lodhran Agha Muhammad Yusuf while talking to The Express Tribune confirmed that the graveyard had been desecrated, adding that the area’s DSP is looking into the matter. The DPO said he would look into the case after investigations are completed.<br /><br />The graveyard is said to be established in 1976, but Saleemuddin claimed that said it was made 80 years ago.<br /><br />Religious tension is high in Dunyapur where around 15 families belonging to the Ahmadiyya community reside.<br /><br />Saleemuddin said that around six months ago, a private school run by a member of the Ahmadiyya community was forcefully closed down by residents. People took to the streets and to shut the school where many Muslim children were being educated free of cost, he said.<br /><br />The next face of persecution may be the take over business and properties of the community, he feared.<br /><br />Unfortunately, this is not the first such incident. Around two months ago, another Ahmadi graveyard located in Haveli Majokan district Sargodha was dug up, humiliating and angering community members.<br /><br />He said the incidents of desecrating graves of the Ahmadiyya community have increased over the last few months. He said that till now, a total of 30 such cases have been recorded in the country.<br /><br />source: <a href="http://thepersecution.org/news/11/et1204.html">thepersecution</a><br /></div>bee chanhttp://www.blogger.com/profile/11566154267366290803noreply@blogger.com0tag:blogger.com,1999:blog-1219406241908396353.post-44772529168763609362011-10-19T19:02:00.000-07:002011-10-19T19:10:18.979-07:00Mindless EDL thugs storm Muslim exhibition in Cradley Heath market<a onblur="try {parent.deselectBloggerImageGracefully();} catch(e) {}" href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgr-ysE3Fx4oZgN1wR2IcmPfa8h-QoORMkXwUjRoOTsvcnopsOCdIQCnl37ilNrnG-qyl5_4A_Katex_lNWNuooIoiDSY-VWuB0Dj56wAv0fT_T_mYgdlAbG8M5726d2URLRrMJol2BCJxu/s1600/edl_312W.JPG.display.jpg"><img style="float: left; margin: 0pt 10px 10px 0pt; cursor: pointer; width: 241px; height: 320px;" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEgr-ysE3Fx4oZgN1wR2IcmPfa8h-QoORMkXwUjRoOTsvcnopsOCdIQCnl37ilNrnG-qyl5_4A_Katex_lNWNuooIoiDSY-VWuB0Dj56wAv0fT_T_mYgdlAbG8M5726d2URLRrMJol2BCJxu/s320/edl_312W.JPG.display.jpg" alt="" id="BLOGGER_PHOTO_ID_5665390881199183986" border="0" /></a>A MUSLIM book stall in Cradley Heath market was stormed by over 25 thugs from the English Defence League this weekend.<br /><div style="text-align: justify;"><br />The shocking attack occurred in front of shoppers, many of which were women and children, at the market at 2.30pm on Saturday.<br /><br />The local Ahmadiyya Muslim book stall and Qur’an exhibition was attacked and volunteers were manhandled and abused by members of the Far Right organisation.<br /><br />Shocked Ahmadiyya outreach worker Toby Ephram described the scene in the market.<br /><br />He said: “About 25 of the EDL group stormed our stall in Cradley Heath pushing, shoving and threatening our members.”<br /><br />“We have the book stall to raise awareness of our work in Britain and in the local community we are proud to be British Muslims and this incident saddened us.<br /><br />“Our motto is ‘Love for All - Hatred for None’ and we do not meet violence with violence so we just stood there and did not respond to the provocation.”<br /><br />He added: “I’d like to thank the police for responding to the problem so quickly and controlling the situation and we will be back as usual at the market on Saturday.”<br /><br />Last week the News reported the Muslim group was setting up the stall and exhibition in a bid to ‘increase understanding and improve community cohesion’.<br /><br />Halesowen and Rowley Regis MP James Morris condemned the incident and branded it an ignorant and mindless attack.<br /><br />He said: “The people storming the stall may claim that they are defending their English identity, but tolerance for other people’s views and beliefs has long been a key part of what it means to be English.<br /><br />“The Ahmadiyya Muslim Community in Cradley Heath actively works to help different sections of our society to live peacefully alongside each other, whatever their religion.”<br /><br />He added: “This mindless attack is absolutely deplorable and can only have been caused by ignorance of the views and action of the Ahmadiyya Muslim Community locally.”<br /><br />A spokesman for West Midlands Police said: “We were called at 1.40pm with reports of people causing a disturbance in the Market Square area of Cradley Heath. “Officers attended the scene and the groups dispersed.”<br /><br />On Boxing Day 2009 Cradley Heath Mosque and Islamic Centre in Plant Street was burnt to the ground by arsonists.<br /><br />source: <a href="http://www.halesowennews.co.uk/news/9309878.Mindless_EDL_thugs_storm_Muslim_exhibition_in_Cradley_Heath_market/">www.halesowennews.co.uk</a><br /></div>bee chanhttp://www.blogger.com/profile/11566154267366290803noreply@blogger.com0tag:blogger.com,1999:blog-1219406241908396353.post-79854301862795656692011-10-03T22:33:00.000-07:002011-10-03T22:37:57.769-07:00Peresmian Mesjid Terbesar di Skandinavia oleh Jamaah Muslim Ahmadiyah<a onblur="try {parent.deselectBloggerImageGracefully();} catch(e) {}" href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjVLFmmKkMulF3_rLrUT2do-quKh1XLHJhSLrnOn3-n3hCiqxgqbmq46liI7Eg0wCGMfKfPTqcbj-cvSNcFUDlU4yPizVy3mk2H-mxmWnK_8YaJYtenLZUHj7nF6RxfmpWi141DIp5gYCZz/s1600/masjid+terbesar+di+norwegia.jpg"><img style="display: block; margin: 0px auto 10px; text-align: center; cursor: pointer; width: 342px; height: 173px;" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEjVLFmmKkMulF3_rLrUT2do-quKh1XLHJhSLrnOn3-n3hCiqxgqbmq46liI7Eg0wCGMfKfPTqcbj-cvSNcFUDlU4yPizVy3mk2H-mxmWnK_8YaJYtenLZUHj7nF6RxfmpWi141DIp5gYCZz/s320/masjid+terbesar+di+norwegia.jpg" alt="" id="BLOGGER_PHOTO_ID_5659506883799195474" border="0" /></a><br /><div style="text-align: justify;">Pemimpin Jamaah Muslim Ahmadiyah seluruh dunia, Hadhrat Mirza Masroor Ahmad telah secara resmi membuka Masjid Baitul Nashr di Oslo pada Jumat, 30 September 2011. Masjid ini merupakan masjid terbesar di wilayah Skandinavia dan memiliki kapasitas 4.500 jamaah. Terlihat dari jauh, masjid tersebut telah menempatkan dirinya sebagai landmark nasioanal dan simbol perdamaian.<br /></div><div style="text-align: justify;"><br />Masjid ini telah diresmikan oleh Hadhdat Mirza Masroor Ahmad selama khutbah Jumat yang disiarkan langsung di seluruh dunia melalui MTA (Muslim Television Ahmadiyya) International. Peresmian masjid ini juga telah menyita banyak perhatian dari media dan disiarkan secara luas oleh media-media nasional Norwegia, diantaranya NRK.<br /><br />Dalam Pidatonya Hadhrat Mirza Masroor Ahmad mengatakan bahwa berbagai media massa telah melakukan wawancara dengan beliau selama seminggu terakhir. Mereka masing-masing bertanya apa tujuan pembangunan dari masjid ini dan bagaimana perasaannya terhadap itu. Beliau menjawab kepada semuanya bahwa Masjid adalah tempat dimana perdamaian dalam masyarakat akan dipupuk melalui penyembahan terhadap Tuhan yang Maha Esa.<br /><br />Kemudian pada hari itu, Jamaah Muslim Ahmadiyah di Norwegia menyelenggarakan resepsi resmi untuk menandai pembukaan masjid tersebut. Lebih dari 120 pejabat dari semua semua bidang masyarakat Norwegia menghadiri acara tersebut. Para tamu disambut oleh Amir Jamaah Ahmadiyah Norwegia, Zartasht Munir Khan, yang menginformasikan bahwa Masjid tersebut telah dibiayai sepenuhnya oleh Muslim Ahmadiyah. Beliau mengatakan bahwa ribuan jamaah telah memberikan kontribusi terhadap proyek ini termasuk ada yang sampai menjual rumahnya dan ada juga yang telah menjual mobilnya untuk mengumpulkan dana.<br /><br />Menteri Pertahanan, Grete Faremo, menghadiri acara atas nama Pemerintah Norwegia dan juga beliau menyampaikan pesan atas nama Perdana Menteri Jens Stolenberg. Dalam komentarnya beliau mengatakan:<br /><br />“Agama selalu memainkan peran penting di Norwegia. Norwegia baru juga memiliki peran sentral untuk agama. Jadi kita harus membuka semua pintu kita dan mengundang semua orang lain seperti yang kita lihat disini pada hari ini. Ini bukan tempat saya beribadah, tetapi terlepas dari ini saya masih merasakan kehangatan nyata disini.”<br /><br />Puncak resepsi pada malam itu adalah pidato yang disampaikan oleh Hadhrat Mirza Masroor Ahmad. Dalam pidatonya beliau berbicara tentang hubungan antara Ahmadiyah dan warga lokal Norwegia. Beliau mengatakan:<br /><br />“Hal ini sangat menggembirakan melihat bahwa terlepas dari perbedaan warna kulit dan ras, kalian semua secara kolektif bekerja untuk kemajuan bangsa. Kalian semua yang merupakan tamu kami, hari ini telah datang kesini karena hubungan anda dengan berbagai anggota Komunitas Ahmadiyah dan kalian semua telah merepon cinta sayang yang telah ditunjukkan oleh Ahmadi Muslim dengan cinta itu sendiri.<br /><br />Beliau juga menggunakan kesempatan itu untuk berbicara tentang serangan teroris yang terjadi di norwegia awal tahun ini. Beliau berkata:<br /><br />“Saya inign berbicara tentang tragedi mengerikan yang terjadi di Norwegia beberapa minggu lalu pada tanggal 22 Juli 2011.Dari perspektif masyarakat kami, setiap Ahmadi Muslim Norwegia, dari manapun mereka berasal, merasasakan sakit dan kesedihan yang mendalam atas insiden yang mengerikan itu.<br /><br />Ketika kita merenungkan tragedi menjijikkan itu, biarkan menjadi jelas bahwa tidak hanya Ahmadiyah di Norwegia yang telah merasakan kehancuran dan kesedihan, tetapi sebenarnya semua Muslim ahmadi di seluruh dunia merasakan kerugian anda dan berbagi dalam kesedihan.Saya telah mengirimkan belasungkawa saya kepada pemerintah Norwegia, namun saya ingin mengambil kesempatan ini sekali lagi untuk mengungkapkan belasungkawa yang mendalam dari diri saya dan setiap Muslim Ahmadi di seluruh dunia, kepada keluarga korban, kepada pemerintah dan seluruh bangsa Norwegia.<br /><br />Beliau menyimpulkan dengan mengatakan:<br /><br />“Yakinlah bahwa setiap Muslim Ahamdi yang memasuki Masjid ini akan memiliki cinta sejati dan mendalam bagi umat manusia dan juga akan sepenuhnya mematuhi hukum negara ini. Yakinlah bahwa setiap Muslim Ahmadi yang memasuki masjid ini akan berada di garis depan mencoba untuk menghilangkan kekejaman dimanapun terjadi dan akan selalu siap untuk berkorban setiap diperlukan guna mencapai tujuan ini.”<br /><br />source: <a href="http://agama-islam.org/peresmian-masjid-terbesar-di-skandinavia">agama-islam.org</a><br /></div>bee chanhttp://www.blogger.com/profile/11566154267366290803noreply@blogger.com0tag:blogger.com,1999:blog-1219406241908396353.post-17684734907884070932011-09-29T02:57:00.000-07:002011-09-29T03:13:47.667-07:00Izinkan Anak Berbuat Salah<a onblur="try {parent.deselectBloggerImageGracefully();} catch(e) {}" href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEi2lJGcG2zf9ZqqFc04wLO0Jj4VDKIsReEQ0BODD-F_GZMCacvJ9Ox8H8q_-WepxgYmeK4B0Uozt98E1deWRyeT5lbs0yRxczVbXoML26Un_lAt_MtCTQEW2fCIc0whqfNO8B_0w4mphy84/s1600/1400228p.jpg"><img style="float: left; margin: 0pt 10px 10px 0pt; cursor: pointer; width: 283px; height: 213px;" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEi2lJGcG2zf9ZqqFc04wLO0Jj4VDKIsReEQ0BODD-F_GZMCacvJ9Ox8H8q_-WepxgYmeK4B0Uozt98E1deWRyeT5lbs0yRxczVbXoML26Un_lAt_MtCTQEW2fCIc0whqfNO8B_0w4mphy84/s320/1400228p.jpg" alt="" id="BLOGGER_PHOTO_ID_5657722555655606594" border="0" /></a><span style="font-style: italic;">Kesadaran bahwa kesalahan dan kegagalan adalah manusiawi perlu dimiliki oleh siapapun, termasuk anak. Mendorong dan melatih anak agar memandang kesuksesan dan kegagalan dalam persektif yang benar penting dilakukan. Dalam hal ini orang tua berperan penting. Mendorong anak untuk berhasil tentu saja wajar dan bahkan harus. Namun hal itu perlu diimbangi dengan meneguhkan anak untuk bersikap realistis untuk menerima kegagalan. Orang tua juga perlu berbagi pengalaman bahwa tidak setiap tujuan pasti terwujud meski telah dipersiapkan dengan teliti dan matang.</span><br /><div style="text-align: justify;"><br />Ka’ab bin Malik. Ia salah satu sahabat mulia Rasulullah shallallahu alaihi wa sallam. Ia juga pemuka sahabat kalangan Anshor dari suku Khazraj. Berkali-kali ia membersamai Rasulullah Shallallahu Alaihi wa Sallam dalam berbagai peperangan, tetapi tidak di perang Tabuk. Ketika sebagian besar sahabat bersiap untuk perang ini, Ka’ab bin Malik tak segera melakukan hal yang sama. Pada akhirnya ia memang tertinggal, tak ikut serta dalam peperangan ini. Karena kesalahan ini, Rasulullah dan sahabat-sahabat lain mengucilkannya beberapa lama hingga akhirnya Rasulullah Shallallahu Alaihi wa Sallam memberi kabar gembira: “Berbahagialah dengan hari terbaik yang engkau jumpai semenjak ibumu melahirkanmu.” Itulah kabar tentang diterimanya taubat Ka’ab bin Malik.<br /><br />Kesalahan dan kegagalan sesungguhnya merupakan bagian dari perjalanan hidup karena kita memang tidak sempurna. Siapapun bisa melakukan kesalahan dan mengalami kegagalan, termasuk sahabat Ka’ab bin Malik sebagaimana dikisahkan di atas. Bahkan Nabi Adam pun pernah berbuat salah. Benar sabda Rasulullah Shallallahu Alaihi wa Sallam sebagaimana diriwayatkan At-Tirmidzi dan Ibnu Majah bahwa setiap bani Adam berbuat salah dan sebaik-baik orang yang berbuat salah adalah orang yang bertaubat.<br /><br />Kesalahan dan kegagalan sesungguhnya melekat pada proses keberhasilan. Thomas Alfa Edison misalnya. Ia berhasil menemukan lampu pijar setelah melakukan 9.999 kali percobaan. Kegagalan dan kesalahan tersebut tidak menjadikannya putus asa. Justeru ia mengatakan bahwa dengan begitu ia mengetahui ribuan cara agar lampu tidak menyala. Sikap realistis inilah<br />yang tampaknya menopang kesuksesan Thomas Alfa Edison. Ia menerima kesalahan dan kegagalan sebagai sesuatu yang wajar dan menjadikannya titik tolak untuk maju dan berkembang.<br /><br />Berhati-hati agar tidak melakukan kesalahan dan khawatir mengalami kegagalan tentu saja wajar. Namun, ketika kekhawatiran itu sangat berlebihan sehingga menghalangi untuk bertindak apapun, tentu tidak wajar. Inilah yang mungkin secara tidak sadar dilakukan orang tua yang sangat protektif kepada anaknya.<br /><br />Lihatlah bagaimana orang tua dengan segera memegang sang anak yang sedikit terhuyung ketika sang anak baru berlatih berjalan. Lihat pula bagaimana orang tua segera mengatakan “Nak, jangan pilih warna itu, tidak cocok, Gunakan yang ini saja” ketika anak belajar mewarnai.<br /><br />Orang tua sering begitu protektif dan tidak memberikan kesempatan kepada anak untuk mencoba berbagai hal dalam proses belajar mereka karena begitu khawatir anak melakukan kesalahan.<br /><br />Tak disangsikan bahwa perilaku demikian didasari oleh rasa sayang mereka. Namun, perilaku demikian berpotensi meneguhkan keyakinan pada diri anak bahwa melakukan kesalahan dan mengalami kegagalan adalah tabu. Akibatnya anak cenderung menghindari tindakan apapun yang dipandangnya dapat menyebabkan kegagalan. Akibat selanjutnya bisa diduga bahwa hal itu akan membatasi mereka untuk berkreasi dan berkembang.<br /><br />Kesadaran bahwa kesalahan dan kegagalan adalah manusiawi perlu dimiliki oleh siapapun, termasuk anak. Mendorong dan melatih anak agar memandang kesuksesan dan kegagalan dalam persektif yang benar penting dilakukan. Dalam hal ini orang tua berperan penting. Mendorong anak untuk berhasil tentu saja wajar dan bahkan harus. Namun hal itu perlu diimbangi dengan<br />meneguhkan anak untuk bersikap realistis untuk menerima kegagalan. Orang tua juga perlu berbagi pengalaman bahwa tidak setiap tujuan pasti terwujud meski telah dipersiapkan dengan teliti dan matang.<br /><br />Di kelas, guru juga berperan penting untuk menumbuhkan kesadaran dan keyakinan bahwa melakukan kesalahan dan mengalami kegagalan adalah manusiawi. Bagaimana caranya? Sesekali guru perlu mengisahkan tokoh-tokoh hebat yang dalam kisah suksesnya juga pernah melakukan<br />kesalahan dan mengalami kegagalan. Kisah Ka’ab bin Malik dan Thomas Alfa Edison di atas dapat dijadikan contoh. Guru juga perlu memberikan rasa aman bagi anak untuk mencoba hal-hal baru dalam proses belajar mereka tanpa kekhawatiran akan dicerca jika melakukan kesalahan. Guru perlu meyakini bahwa anak .akan belajar dengan cepat jika mereka berada dalam<br />lingkungan yang menerima terjadinya kesalahan. Guru sebaiknya menghindari komentar atau pertanyaan yang bersifat negatif seperti: “bagaimana bisa kamu melakukan kesalahan seperti itu?” atau “kamu tidak mendengarkan saya ya… sehingga bisa salah seperti ini?”<br /><br />Dalam kegiatan pembelajaran, guru seharusnya tidak bersegera memberikan rumus formal kepada anak untuk menyelesaikan suatu soal. Anak perlu diberikan kebebasan untuk melakukan eksplorasi dan menemukan cara mereka sendiri tanpa khawatir akan dicerca jika melakukan kesalahan. Hal ini akan mendorong anak berpikir kreatif dengan melihat berbagai kemungkinan<br />cara menyelesaikan soal. Mungkin saja cara mereka lebih kreatif dan lebih mudah dipahami, setidaknya oleh mereka sendiri. Namun, mungkin juga anak akan mengalami kesulitan dan menemui jalan buntu. Terhadap hal ini guru hendaknya membimbing mereka untuk mengenali kesalahan mereka dan memanfaatkannya untuk proses belajar mereka. Cara demikian akan memberikan pengalaman dan kemampuan berharga kepada anak. Pengalaman dimaksud adalah pengalaman menghadapi masalah, bukan menghindarinya, dan secara bebas berusaha menyelesaikannya tanpa takut gagal. Pengalaman demikian sangat penting bagi anak mengarungi kehidupannya kelak.<br /><br />Membelajarkan anak agar menyadari bahwa melakukan kesalahan dan mengalami kegagalan adalah manusiawi memerlukan proses. Hal itu perlu dilakukan secara berkelanjutan sehingga anak memiliki perspektif yang benar dan berimbang dalam memandang keberhasilan dan kegagalan.<br /><br />dari:<br />Izinkan Anak Berbuat “Salah”: Ali Mahmudi,Dosen Matematika Universitas Negeri Yogyakarta.<br />Fahma Vol.7 No.2, Februari 2010, hal. 14-15.<br /><br />source: <a href="http://jilbab.or.id/archives/959-izinkan-anak-berbuat-salah/">jilbab.or.id</a><br /></div>bee chanhttp://www.blogger.com/profile/11566154267366290803noreply@blogger.com0tag:blogger.com,1999:blog-1219406241908396353.post-10451635178754675282011-09-19T00:28:00.000-07:002011-09-19T00:39:47.198-07:00DAMPAK BURUK MUSIK DI AKHIR ZAMAN<a onblur="try {parent.deselectBloggerImageGracefully();} catch(e) {}" href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiRgDRFc432PMwMa1ok_ZlFmOQTlq3eC4blzcl-Xi2kv4hhNweuZDTbAey-cKgeZi_Ad3a5z1hibEDF6zrP7Vk0jMXIceibiKmCwA7JmUpWRcleDlUMTjmO-uiRACojP0INTGxRDhlJIDYK/s1600/06-06-20_no-music.jpg"><img style="float: left; margin: 0pt 10px 10px 0pt; cursor: pointer; width: 219px; height: 213px;" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiRgDRFc432PMwMa1ok_ZlFmOQTlq3eC4blzcl-Xi2kv4hhNweuZDTbAey-cKgeZi_Ad3a5z1hibEDF6zrP7Vk0jMXIceibiKmCwA7JmUpWRcleDlUMTjmO-uiRACojP0INTGxRDhlJIDYK/s320/06-06-20_no-music.jpg" alt="" id="BLOGGER_PHOTO_ID_5653972158167870466" border="0" /></a><br /><div style="text-align: justify;"><div style="text-align: justify;">Wahai Ibnu Mas’ud ! Sesungguhnya Sa’ah itu mempunyai beberapa tanda. Dan sesungguhnya Sa’ah itu mempunyai beberapa syarat. Ingatlah ! Sesungguhnya di antara ilmu Sa’ah dan syarat-syaratnya itu apabila seorang anak laki-laki menjadi marah, dan jika hujan menjadi panas dan apabila keburukan-keburukan dicabut. Wahai Ibnu Mas’ud ! Di antara tanda-tanda Sa’ah dan syarat-syaratnya itu apabila seorang pendusta dibenarkan dan seorang yang benar didustakan. Wahai Ibnu Mas’ud ! Di antara tanda-tanda Sa’ah dan syarat-syaratnya itu adalah orang yang khianat dipercaya dan orang terpercaya dikhianati. Wahai Ibnu Mas’ud! Diantara tanda-tanda Sa’ah dan syarat-syaratnya itu adalah jika orang-orang yang sesuai saling menyambung hubungan komunikasi dan jika saudara-saudara sedarah saling memutuskan hubungan,. Wahai Ibnu Mas’ud ! Sesungguhnya di antara tanda –tanda Sa’ah dan syarat-syaratnya itu adalah apabila setiap suku dipimpin oleh orang-orang munafiqnya dan setiap pasar dipimpin oleh orang-orang jahatnya. Wahai Ibnu Mas’ud ! Sesungguhnya di antara tanda-tanda Sa’ah dan syarat-syaratnya adalah apabila seorang mukmin dalam suatu suku menjadi lebih rendah daripada uang. Wahai Ibnu Mas’ud ! Sesungguhnya diantara tanda-tanda Sa’ah dan syaratnya adalah apabila tempat imaman masjid diperindah dan hati tidak mengerti agama. Wahai Ibnu Mas’ud ! Sesungguhnya di antara tanda-tanda Sa’ah dan syarat-syaratnya adalah apabila orang laki-laki merasa cukup dengan laki-laki dan orang-orang perempuan merasa cukup dengan perempuan. Wahai Ibnu Mas’ud ! Sesungguhnya di antara tanda-tanda Sa’ah dan syarat-syaratnya adalah apabila masjid-masjid dijaga dan mimbar-mimbar ditinggikan. Wahai Ibnu Mas’ud ! Sesungguhnya di antara tanda-tanda Sa’ah dan syarat-syaratnya adalah apabila kehancuran dunia itu dibangun dan bangunan-bangunannya dirobohkan. Wahai Ibnu Mas’ud! Di antara tanda-tanda Sa’ah dan syarat-syaratnya adalah apabila jenis alat-alat musik yang bersenar banyak diunggulkan dan khamer diminum. Wahai Ibnu Mas’ud! Di antara tanda-tanda Sa’ah dan syarat-syaratnya adalah apabila banyak orang hina, pengumpat, suka memfitnah dan mengadu domba (provokator). Wahai Ibnu Mas’ud ! Sesungguhnya di antara tanda-tanda Sa’ah dan syarat-syaratnya adalah apabila banyak anak-anak zina ( Ath-Thabrani dalam Al-Kabir dari Ibnu Mas’ud ra dan Kanzul-Umal, Juz XIV / 38495 )<br /><br />Komentar:<br />Hadits-hadits Rasulullah saw ini menubuatkan tentang datangnya Sa’ah kehancuran kaum yang durhaka, apabila tanda-tanda dan syarat-syaratnya sudah terjadi. Di antaranya adalah:<br />Apabila ilmu pengetahuan dan teknologi mencapai perkembangan sedemikian maju, seperti diciptakan sarana transportasi, informasi, dan komunikasi yang canggih. Sehingga jarak yang jauh hanya ditempuh dalam waktu yang pendek, seakan-akan jika jarak itu ditempuh pada zaman Rasulullah saw membutuhkan satu bulan, tatapi pada zaman akhir cukup satu minggu saja; yang dahulunya membutuhkan waktu satu minggu, dapat ditempuh hanya dalam waktu sehari; dan yang dahulu membutuhkan waktu sehari, dapat ditempuh hanya dalam waktu satu jam saja.<br />Apabila binatang-binatang buas sudah diteliti untuk diambil manfaatnya bagi kehidupan manusia.<br />Apabila anak laki-laki banyak yang marah kepada orang tuanya.<br />Apabila sudah banyak hujan rahmat Ilahi, tetapi kebanyakan manusia menolaknya, sehingga adzab Allah diturunkan kepada mereka.<br />Apabila orang-orang yang khianat dipercaya untuk memegang urusan yang mengakibatkan kerugian dan kerusakan besar bagi suatu bangsa.<br />Apabila orang benar didustakan dan orang dusta dibenarkan, akibat banyaknya kolusi dan nepotisme yang negatif.<br />Apabila terjadi putusnya hubungan sedarah, karena manusia lebih mementingkan hubungan yang seide dan serasi.<br />Apabila orang-orang munafiq sudah menjadi pemimpin daerah, suatu bangsa atau golongan.<br />Apabila pasar-pasar dipimpin orang-orang jahat.<br />Apabila kaum mukmin di suatu daerah atau suku sudah direndahkan dan dihinakan.<br />Apabila prajurit suatu bangsa diberi pakaian uniform yang indah, tetapi hati mereka penakut.<br />Apabila ada kaum laki-laki merasa cukup hidup dengan laki-laki dan ada kaum perempuan merasa cukup hidup bersama kaum perempuan.<br />Apabila masjid-masjid dijaga dan mimbar-mimbar ditinggikan.<br />Apabila banyak manusia yang membuat rekayasa untuk mendapatkan kemenangan politik dengan mendirikan bangunan-bangunan lalu mereka hancurkan.<br />Apabila banyak kaum muslimin sudah menyenangi musik, artis-artis dan minuman yang memabukkan yang menyebabkan iman dan akhlaq mereka rusak dan berubah seperti binatang.<br />Apabila banyak orang-orang yang mudah menghina, mengumpat, memfitnah dan memprovokasi untuk mengadu sesama bangsa atau golongan.<br />Apabila banyak anak-anak lahir akibat perbuatan zina.<br /></div><br />source: <a href="http://abdulrozzaq.blogspot.com/2008_05_04_archive.html">abdulrozzaq.blogspot.com</a><br /></div>bee chanhttp://www.blogger.com/profile/11566154267366290803noreply@blogger.com0tag:blogger.com,1999:blog-1219406241908396353.post-11008796581304567502011-09-19T00:16:00.000-07:002011-09-19T00:20:37.479-07:00Homeopathy, alternatif pengobatan yang aman<a onblur="try {parent.deselectBloggerImageGracefully();} catch(e) {}" href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEi-yoCUmzsmH9I0etzMq6QDdvAIxih1fN3iNyaI2sD3sUNPyQdI8VYpA5daqo0633qJHQj1ICGtwkPBj8o88OFSH0AfFNPZu0fBG2FiaYRl5kwSu40_Be5eUVDk62VPE7FJln4NDPFAmPcC/s1600/homeopathy.jpg"><img style="float: left; margin: 0pt 10px 10px 0pt; cursor: pointer; width: 320px; height: 245px;" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEi-yoCUmzsmH9I0etzMq6QDdvAIxih1fN3iNyaI2sD3sUNPyQdI8VYpA5daqo0633qJHQj1ICGtwkPBj8o88OFSH0AfFNPZu0fBG2FiaYRl5kwSu40_Be5eUVDk62VPE7FJln4NDPFAmPcC/s320/homeopathy.jpg" alt="" id="BLOGGER_PHOTO_ID_5653967204344830466" border="0" /></a><br /><div style="text-align: justify;">Kita tahu bahwa bisa ular? 'bisa' sangat mematikan. Namun, siapa sangka bahwa bisa ular itu sendiri dapat mengobati gejala keracunan akibat gigitan ular berbisa.<br /><br />Bukan sulap bukan pula ilmu sihir. Metode pengobatan itu telah dipelajari dan ditemukan teori keilmuannya oleh pakar kesehatan dari dunia barat.<br /><br />Berbagai metode pengobatan dilakukan oleh banyak tenaga ahli, baik secara medis dengan menggunakan dasar ilmu pengobatan dari barat, sampai pengobatan alternatif.<br /><br />Pengobatan yang satu ini juga bisa dikategorikan sebagai pengobatan alternatif yang didasarkan pada ilmu dan literatur pengobatan medis ala barat. Relatif lebih aman, dan tidak mengakibatkan efek samping.<br /><br />Homeopathy memiliki definisi bahwa sesuatu benda atau barang yang jadi penyakit, namun bisa dipakai untuk mengobati penyakit itu sendiri dengan dosis yang ditentukan.<br /><br />Salah satu bukti pengobatan model ini adalah penemuan pengobatan dengan menggunakan bisa ular seperti disebutkan di atas.<br /><br />"Dosis yang dimaksud adalah dosis ekstrak bahan obat yang telah ditipiskan dengan menggunakan teknik penipisan bio molekuler," ujar Soekarto, dokter spesialis kedokteran penerbangan yang telah mempelajari metode homeopathy melalui berbagai literartur asing dan berpraktik di RS Kramat, Jakarta Pusat.<br /><br />Menurut keterangan Soekarto, homeopathy berbeda dengan jamu-jamuan. Meskipun pemilihan dan teknik pengambilan bahan obat sama dengan jamu, homeopathy tetap memiliki perbedaan dengan jamu.<br /><br />Secara detail, jika jamu-jamuan mengolah bahan obat dengan mengambil sari atau ekstraknya saja untuk kemudian diminum, maka homeopathy menggunakan ekstrak bahan obat itu yang ditipiskan sedemikian rupa hingga mencapai dosis sekecil mungkin sesuai dengan kebutuhan.<br /><br />Dan dokter barat yang pertama kali memperkenalkan metode pengobatan homeopathy adalah Samuel Hahnemann (1755-1843), dokter asal Yunani yang telah lama memperdalam ilmu kedokterannya di Jerman.<br /><br />Berbagai teori kedokteran dan literaturnya telah banyak ditinggalkan di negara itu yang kemudian diperkuat dan dikembangkan oleh dokter lainnya. Sebagai dokter spesialis penerbangan, Soekarto merasa perlu mempelajari metode pengobatan ini untuk para penerbang.<br /><br />"Semua pilot tidak diperbolehkan mendapatkan pengobatan penyakit dengan menggunakan obat-obatan kimia, maka pengobatan dengan metode seperti ini sangat diperlukan," ujar Soekarto yang ditemui Bisnis di rumah sekaligus tempat praktik di Cibinong, Bogor.<br /><br />Maka tidak salah jika Soekarto mempelajari metode pengobatan seperti ini sampai ke berbagai negara seperti Jerman, Belanda, dan AS.<br /><br />"Terserah orang mau bilang apakah ini pengobatan alternatif, karena memang ini pengobatan alternatif tetapi didasarkan pada literatur ilmu kedokteran barat."<br /><br />Sembuhkan penyakit<br /><br />Dengan homeopathy, berbagai penyakit dapat disembuhkan, mulai dari gejala penyakit ringan, sampai penyakit yang sangat parah. Bukan hanya itu saja, penyakit psikis seperti depresi dan trauma juga dapat disembuhkan.<br /><br />Berbagai bahan pengobatan homeopathy dapat digunakan. Seperti misalnya bunga matahari dapat digunakan untuk menyembuhkan masuk angin sampai gejala depresi. Atau tanaman tempuyung yang dapat digunakan untuk menghancurkan batu ginjal menahun.<br /><br />Serta berbagai macam tanaman dan buah lain yang dapat menyembuhkan berbagai penyakit dengan metode penipisan tertentu. "Semua itu dilihat dan ditentukan dalam buku khusus berjudul Vademicum, buku panduan khusus pengobatan homeopathy," ujar Soekarto.<br /><br />Berbekal pegetahuan berbagai literatur homepathy, serta perkenalannya dengan dokter ahli di berbagai negara, Soekarto sendiri telah menghasilkan obat hasil pengolahan dengan homepathy yang dinamakan Antucol.<br /><br />Cairan obat dari ekstrak tanaman pettivera alliacea atau pohon tangguh ini dapat menyembuhkan berbagai penyakit yang disebabkan oleh mikroba, sakit kandung kemih, kencing manis, mengobati benjolan daging tumbuh yang tidak normal, kejang otot, dan encok.<br /><br />"Tentu metode penipisan secara bio molekuler untuk menghasilkan obat ini hanya dapat dilakukan oleh ahli dan menggunakan alat khusus," Soekarto menambahkan.<br /><br />Mengenai risiko pengobatan ini, Soekarto meyakinkan bahwa metode homeopathy tidak menimbulkan gejala efek samping apapun. Dengan hasil penipisan itu yang memiliki sifat tidak berwarna, berbau dan berbentuk cairan, obat ini juga lebih aman dan mudah dikonsumsi.<br /><br />source: <a href="http://beritajitu.com/index.php?option=com_content&view=article&id=54:homeopathy-alternatif-pengobatan-yg-aman&catid=38:kesehatan&Itemid=57">beritajitu.com</a><br /></div>bee chanhttp://www.blogger.com/profile/11566154267366290803noreply@blogger.com0tag:blogger.com,1999:blog-1219406241908396353.post-73959283571330468222011-09-10T00:06:00.000-07:002011-09-10T21:12:40.345-07:00Another Ahmadi Muslim killed in Pakistan<div style="text-align: right;">5th September, 2011<br />PRESS RELEASE<br /><br /></div><div style="text-align: center;">Another Ahmadi Muslim killed in Pakistan<br />Naseem Ahmad Butt (55), was martyred in Faisalabad<br /></div><br /><div style="text-align: justify;">It is with great sadness that the Ahmadiyya Muslim Jamaat hereby confirms that on 4 September 2011, a well-known and respected Ahmadi Muslim, Mr Naseem Ahmad Butt (55), was martyred in Faisalabad, Pakistan.<br /><br />Naseem Ahmad Butt was sleeping in his home in Muzzaffar Colony, Faisalabad when four unknown assailants jumped over the wall of his home and fired at him. He was shot in his stomach and chest. The assailants immediately fled the scene.<br /><br />Naseem Ahmad Butt was left critically injured and was taken to hospital. Despite attempts to revive him, he passed away at approximately 9am local time.<br /><br />Naseem Ahmad Butt was a peaceful and law abiding citizen who was kind and generous to all. He served the Ahmadiyya Muslim Jamaat with great distinction throughout his life.<br /><br />He is survived by his wife, four daughters and one son. He has been buried at Bahishti Maqbara, Rabwah.<br /><br />The Press Spokesman of the Ahmadiyya Muslim Jamaat, Abid Khan said:<br /><br /><span style="font-style: italic;">“The religious extremists within Pakistan have taken yet another innocent life. What they perhaps fail to realise is that through their actions they are harming the entire peace and stability of Pakistan as a whole. Hatred and persecution of any organisation or group must be condemned by all those who believe in tolerance and love for humanity. Such attacks serve only to destabilise society and to spread discord”</span><br /><br />This latest murder continues the trend of Ahmadi Muslims being targeted in Faisalabad. One year ago, a cousin of the deceased, Mr Naseer Ahmad Butt was also martyred in a brutal and barbaric fashion. Furthermore, recently leaflets were openly distributed in the city, stating that the killing of Ahmadi Muslims was worthy of praise and would be rewarded by God. These leaflets contained the names and addresses of various Ahmadi Muslims and it seems that this latest killing was likely motivated by such hate propaganda.<br /><br />The International Community, Media and Human Rights organisations are all urged to take action to safeguard the basic human and civil rights of Ahmadi Muslims both in Pakistan and in other countries where they face discrimination. In an era where freedom of religion and belief is accepted as a basic human right throughout the world it is of disbelief that anti-Ahmadiyya legislation is still active and indeed still being enforced in Pakistan. If such hatred and sectarianism is allowed to continue then it is inevitable that further tragedies will occur.<br /><br /></div><div style="text-align: center;">22 Deer Park Road, London, SW19 3TL UK<br />Tel/Fax: 020 8544 7613 Mob: 077954 90682<br />Email: press at ahmadiyya.org.uk<br /><br />Press Secretary AMJ International<br /><br /><div style="text-align: left;">source: <a href="http://thepersecution.org/press/11/pk110905.html">thepersecution.org</a><br /></div></div>bee chanhttp://www.blogger.com/profile/11566154267366290803noreply@blogger.com0tag:blogger.com,1999:blog-1219406241908396353.post-18888247833620982262011-08-24T23:25:00.000-07:002011-08-24T23:41:05.659-07:00Laylatul Qadr - the Night of Destiny<a onblur="try {parent.deselectBloggerImageGracefully();} catch(e) {}" href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiRsnMB6ERqeHjs_BjFR57f6Q_WLySH1MyquoEcO_a0iqDdzkk-QD2e5BmPKYRG1Lw75hXdKU8EbXhUy-Z3b43BPnjcRN0RUVU2XE29l1aZRTcOSJeIjribZlV3QqxVFphbd1IQSFue6O7G/s1600/shalat-malam.jpg"><img style="display:block; margin:0px auto 10px; text-align:center;cursor:pointer; cursor:hand;width: 400px; height: 300px;" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEiRsnMB6ERqeHjs_BjFR57f6Q_WLySH1MyquoEcO_a0iqDdzkk-QD2e5BmPKYRG1Lw75hXdKU8EbXhUy-Z3b43BPnjcRN0RUVU2XE29l1aZRTcOSJeIjribZlV3QqxVFphbd1IQSFue6O7G/s400/shalat-malam.jpg" alt="" id="BLOGGER_PHOTO_ID_5644679880498584866" border="0" /></a>
<br /><span style="font-style: italic;">Hudhur gave a discourse on Laylatul Qadr, (the Night of Destiny) and the last ten days of Ramadan. Hudhur began by recitation of Surah Al Qadr. The translation reads:</span>
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<br /><span style="font-weight: bold;">In the name of Allah, Most Gracious, Ever Merciful</span> <span style="font-weight: bold;">Surely, We sent it down on the Night of Destiny.</span> <span style="font-weight: bold;">And what should make thee know what the Night of Destiny is?</span> <span style="font-weight: bold;">The Night of Destiny is better than a thousand months.</span> <span style="font-weight: bold;">Therein descend angels and the Spirit with their Lord’s decree concerning everything.</span> <span style="font-weight: bold;">Peace – so will it be even at the rising of the dawn. (97:1-6)</span>
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<br />Hudhur said in a few days we will enter the last ten days of Ramadan, during which, according to traditions, Laylatul Qadr falls. This is a night of particular spirituality in which God looks down on His servants in a special way. Muslims in general give a lot of significance to the last ten days of Ramadan. Even those who are not so attentive in the first two sets of ten days of the month try and improve their spiritual condition in the last ten days. People in our Community are also inclined to enhance their worship of God in the last ten days. Ahadith prove that Laylatul Qadr falls in the last ten days of Ramadan and it is a night of tremendous significance. However, can it make one a true believer and servant of God if effort is only made in the last ten days of Ramadan and the rest of the year is spent in disregard? God states that He created men and Jinn so that they may worship Him. Concentration of worship in search of a special spiritual night in the last ten days of Ramadan to make up for an entire life time’s worship takes one away from this basic objective of creation.
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<br />If God so wills, He manifests His special grace for the consolation of His servant, creating a condition, by virtue of which this special night is granted. His servant experiences a wondrous spiritual state. That is, fulfilling the pledge of worship of God, in which man notices spiritual development and enhancement every moment, indeed should notice it. When man fasts while reading and reflecting on the Qur’an and primarily fasting in order to enhance his devotion to God, indeed God sees that man is putting the commandments in practice to the best of his ability, and is supplicating and calling God in view of: ‘I am near. I answer the prayer of the supplicant when he prays to Me.’ (2:187), not only does God listen to prayers, rather He grants Laylatul Qadr in accordance to His promise during which He comes down to earth, near His servants. When man fulfils his pledge, God raises man’s spiritual state. If there is ever any deficiency, it is on our part, in our effort and our practices. God provides this blessed month every year with its last ten days and Laylatul Qadr, which is the highest point of attaining nearness to God. How much effort should then be made on man’s part! The spiritual experience of this special night brings about amazing transformation in a person and so it should, otherwise the due of the night is not fulfilled. If one believes one has experienced Laylatul Qadr, the worship of which night is better than the worship of 1000 months, and thinks he does not need any more worship, he is misled. In fact Lalilatul Qadr makes one a servant of God in an enhanced manner and in such a situation Divine beneficence flows. God states that when man endeavours to gain His nearness, honours and nurtures his pledge, He listens to prayers and continues to bestow.
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<br />The Promised Messiah (on whom be peace) said that Laylatul Qadr is a time of purification for man so that he may become compliant to all God’s commandments. Hudhur said the month of Ramadan comes so that we may bring about such a transformation, search for Laylatul Qadr in the last ten days. The Holy Prophet (peace and blessings of Allah be on him) made special effort during the last ten days of Ramadan and strove hard in worship of God. He would stay up at night and wake his family up. Not only did he increase his own worship in these days he could not tolerate that his family should be deprived of the immense blessings of God’s grace in the last ten days. Even the duration of his worship during ordinary times as well as its beauty cannot be assessed, let alone the state of his worship in the last ten days; it is beyond our imagination. Thus was the model he established for us. May God enable us to create such an environment in our homes to facilitate our forgiveness.
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<br />The Holy Prophet (peace and blessings of Allah be on him) said that one who fasts with fervour of belief and to gain pleasure of God, has his/her previous sins forgiven and one who wakes up for Laylatul Qadr with a passion of belief will have his/her previous sins forgiven. Hudhur explained fasting in Ramadan is conditional that it is done to strengthen belief and gain God’s pleasure, otherwise God has no interest in a person staying hungry. Observation of Laylatul Qadr is also conditional that it is done to gain sincere pleasure of God and not for the fulfilment of any worldly reasons. Hudhur said God’s pleasure should be foremost in our prayers.
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<br />The Holy Prophet (peace and blessings of Allah be on him) said that Laylatul Qadr should be searched in the last ten days. If one is weak and vulnerable he/she should never be overcome in the last seven nights. Hudhur explained that if for some reason one cannot avail of the blessing of Ramadan, every excuse should be discarded in the last ten days. In another tradition the Holy Prophet (peace and blessings of Allah be on him) said, ‘it [Laylatul Qadr] has been shown to some of you in the first seven nights of the last ten days and to others in the last seven nights.’ Hudhur said this clarifies the earlier Hadith that there is no specifically appointed night, rather it can fall on any night of the last ten days. Some ahadith mention looking for it in the odd nights of the last ten days.
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<br />Hudhur explained that whoever experiences Laylatul Qadr does so by virtue of a very special blessing of God. It is most important to value this experience and that can be by continually developing in one’s spirituality. The worship of this one night is better than that of a 1000 months. Hudhur said 83 years make up 1000 months. Thus if one experiences it, one’s lifetime’s prayers - that are good for a believer - are accepted. All prayers made are not good in God’s sight; He thus accepts what He deems good. This night also gives a believer a higher spiritual status and the descent of angels brings a revolutionary change in a believer’s connection with God. And one night’s worship becomes equal to a lifetime’s worship. This is because one attains the objective of one’s creation; for once having attained it, a believer continually strives to develop in this.
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<br />Hudhur said this night has extensive significance as explained by the Promised Messiah (on whom be peace). One significance of the Quranic verse ‘Surely, We sent it down on the Night of Destiny’ is the revelation of the Holy Qur’an. The complete Shariah that was revealed in the month of Ramadan, as the Qur’an also declares: ‘The month of Ramadan is that in which the Qur’an was sent down …’ (2:186). Not only did its revelation begin in Ramadan, but angel Gabriel (on whom be peace) would repeat its recitation each Ramadan with the Holy Prophet (peace and blessings of Allah be on him). It also signifies that it was a need of the time that a perfect guidance is revealed, as the Qur’an states, it was a time when: ‘Corruption has appeared on land and sea…’ (30:42). The disorder that engulfed the world at the time was of incomparable scale and it was required that a perfect Book be revealed. As the Qur’an states:
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<br /><span style="font-weight: bold;">‘The Praiseworthy, the Lord of Honour,</span> <span style="font-weight: bold;">By this perspicuous Book.</span> <span style="font-weight: bold;">Truly, We revealed it in a blessed Night.</span> <span style="font-weight: bold;">Truly, We have ever been warning against evil</span> <span style="font-weight: bold;">In it all wise things are decided,</span> <span style="font-weight: bold;">By Our own command. Verily, We have ever been sending Messengers,</span> <span style="font-weight: bold;">As a mercy from thy Lord. Verily, He is the All-Hearing, the All-knowing,’</span> <span style="font-weight: bold;">(44:2-7).</span>
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<br />Hudhur said thus this clear and open Book of guidance was revealed in this blessed time and night to the perfect man who was restless for mankind to worship the One God and consider Him All Powerful, rather than make a humble mortal son of God and make his death a source of salvation. It was in acceptance of the prayers of the perfect man (peace and blessings of Allah be on him) that this perfect Shariah was revealed which not only became a source of enlightenment in the dark era 1400 years ago, rather, it will continue to do so till the Day of Judgement, just as the Prophet (peace and blessings of Allah be on him) will remain the Seal of all the Prophets and the last law-bearing Prophet. And each time, distraught by the state of the world, God’s servants will supplicate to Him and implore Him, He will console them by fulfilling: ‘…Verily, He is the All-Hearing, the All-knowing,’.
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<br />The Promised Messiah (on whom be peace) who was the true and ardent devotee of the Prophet (peace and blessings be on him) and was sent in his complete subordination said that an exquisite point found in Surah Al Qadr is that when a reformer descends from heavens, angels descend with him and attract eager people to the truth. Thus, at a time of spiritual darkness when people are inclined towards religion, it is a sign that a reformer is about to come down from the heavens. At this time two types of actions take place. One that grants purification of the soul to people and as a result hones their wisdom. The second action although sharpens wisdom but the soul does not reach the truth, rather it becomes an evidence of: ‘In their hearts was a disease, and Allah has increased their disease to them…’ (2:11) just as it happened in the times of all Prophets of God. When angels descend with Prophets of God each soul is stirred. Those who have truthful nature are drawn to the truth but others who were inclined to satanic ways although are stirred and also drawn towards religious matters but they do not turn to the truth. The effect on the good-natured is good and bad on the bad-natured. Each Prophet’s era has a Laylatul Qadr when the Book that has been given to him is revealed. The greatest Laylatul Qadr was that of the Holy Prophet (peace and blessings of Allah be on him) and the extent of his Laylatul Qadr reaches up to the Day of Judgement. At a time when a deputy of the Holy Prophet (peace and blessings of Allah be on him) is about to come, hearts are stirred again. The Laylatul Qadr appointed for the time of the descent of this deputy is in fact a branch or a shadow of the Laylatul Qadr of the Holy Prophet (peace and blessings of Allah be on him). During this time, which will last till the Day of Judgement, and regarding which the Qur’an states: ‘In it all wise things are decided’ (44:5) spiritual knowledge will be spread all over the world. It is the way of God that His word is revealed during Laylatul Qadr just as His Prophet comes at this time. This is also when His angels descend and people are drawn to piety. The angels start from the dark night of ignorance till the break of dawn attracting eager people to the truth.
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<br />Remarking on the beautiful writing of the Promised Messiah (on whom be peace) Hudhur said if the world, especially the Muslims, understood his message, rather than oppose it, they would become his helpers. Hudhur said the reasoning given by the Promised Messiah is very strong and those who wish for peace and are looking for a reformer and are awaiting the Messiah should think and reflect as the Promised Messiah (on whom be peace) said that if at a time of spiritual darkness people are inclined towards religion, it is a sign that a reformer is about to come down from the heavens. At the time of his advent people were desperately waiting for someone but when he made his claim, a section of the society opposed him while some accepted him and thus accomplished their worldly life and the Hereafter. Hudhur said time and again the Muslims announce that Khilafat is needed to take care of the Islamic world. How can there be Khilafat, unless the Messiah comes? In the time of the Holy Prophet (peace and blessings of Allah be on him) the pious-natured recognised him but people like Abu Jahl who considered himself very wise was destroyed. In the time of the Promised Messiah (on whom be peace) we see the example of Hadhrat Maulana Nur-ud-din and Sahibzada Abdul Lateef shaheed (may Allah be pleased with them both) who in spite of hailing from far off places came to him and accepted him. Whereas Maulwi Muhammad Hussain Batalwi was close by but remained deprived. Those who do not have the capacity to accept piety are arrogant and self-centred and their wisdom also becomes negative and because of their negativity their spiritual condition deteriorates.
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<br />Hudhur said the condition of those who reject the Promised Messiah (on whom be peace) in the current times is the same. In their assumption they make pious statements but they have no effect because they are the detractors of one who has been sent by God.
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<br />Hudhur said Tahir Nadeem sahib has been chronicling about the Arab Ahmadis in Al Fazl. Writing about the events leading up to the acceptance of Tahir Hani sahib, a life devotee who is working very hard, he relates that initially he tried every scheme to reject the message of Ahmadiyyat. He then read some books which took him to a religious scholar, who in his opinion had the capability to refute the message. However all he did was scoff at the books. Hani sahib arranged a debate of the scholar with Mustapha Thabit sahib in which he did not measure up. Eventually he left the scholar and God guided him to Ahmadiyyat. Hudhur said in spite of possessing religious knowledge those who reject the Promised Messiah (on whom be peace) run out of reasoning. Today too, those who claim to know religion follow satanic practices. As the Promised Messiah (on whom be peace) has explained the period of the Laylatul Qadr granted to the Holy Prophet (peace and blessings of Allah be on him) extends till the Day of Judgement and it is through it that pious-natured are coming to the message of truth. However, the wretched are losing the way. Hudhur said this era of Laylatul Qadr has been re-established on a shadowy basis because of his deputy, the Promised Messiah (on whom be peace). In the current age we can attain Laylatul Qadr by valuing and recognising this Laylatul Qadr.
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<br />There are various states of people: follow religion properly, avail of Divine beneficence by virtue of pious nature or presume oneself to be the caretaker of religion and create oppression and brutality in the name of religion, similarly use of certain inventions to trample human morals and values, while other [inventions] are beneficial to the believers and are becoming a source to spread the word of God. All these positive and negative aspects are a proof of the advent of one sent by God and Laylatul Qadr. It is worth noting here that God states that the descent of angels continues till ‘the rising of the dawn’. The angels have been descending from the time of the Holy Prophet (peace and blessings of Allah be on him) when Islam was triumphant. That was the ‘rising of the dawn’ which cannot and will not return. This is when religion was perfected. However, as the Promised Messiah (on whom be peace) said this condition continues to manifest in the time of the ‘deputy’ in a shadow-like basis. This light remained for thirty years during the era of Khilafat e Rashida. Gradually spiritual darkness spread and was followed by complete darkness. Today, again it has re-emerged with the advent of the Promised Messiah in a shadow-like basis. This is the age following the ‘rising of the dawn’ which, in a way came to an end at the passing away of the Promised Messiah (on whom be peace).
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<br />In order to seek beneficence from this new day that has dawned, in order to protect the triumphs that are destined for Ahmadiyyat Islam from worldly flamboyance and to continue to raise the levels of spirituality, God reminds us of Laylatul Qadr each year in Ramadan.
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<br />In one way the era of the Holy Prophet’s Laylatul Qadr finished at his passing away with and the revelation of the Holy Qur’an at ‘the rising of the dawn’, but in another way it will continue with the message for the Ummah to pay the dues of the Qur’an and Ramadan and reap the benefits of this very special night. By creating this recurrent spiritual ambiance, God has bestowed a huge favour. If, in appreciation of this, we discharge of our obligations, we will continue to avail of the beneficence issued by the Holy Prophet (peace and blessings of Allah be on him). May God always confer His blessings on us. Our detractors, in their presumption, harass us and wish to see us in darkness, wish our destruction and in their presumption hope to devastate us, but Divine communities are not wasted nor can they be destroyed. May the harassment that has been ongoing in Pakistan bring about an arrangement of Laylatul Qadr and may we see that manifestation of ‘the rising of the dawn’ which manifests in the form of enduring peace and triumph.
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<br />sorce: <a href="http://www.alislam.org/friday-sermon/2010-08-27.html#summary-tab">alislam.org</a>
<br /></div>bee chanhttp://www.blogger.com/profile/11566154267366290803noreply@blogger.com0tag:blogger.com,1999:blog-1219406241908396353.post-30654946347121757922011-07-20T22:10:00.000-07:002011-07-20T22:14:32.718-07:00Why I Believe in Islam<div style="text-align: center;"><span style="font-style: italic;">The following is an extract from the writing of Mirza Bashiruddin Mahmood Ahmad—the second successor to the Promised Messiah and Mahdi, founder of the Ahmadiyya Movement in Islam.</span><br /></div><br /><div style="text-align: justify;">I have been asked to state why I believe in Islam. When I put the question to myself, the reply I received was, for the same reason for which I believe in anything else, that is to say, because it is the truth. A more detailed reply would be that in my view the central doctrine of all religions is the existence of God and man's relationship with Him, so that the religion that can succeed in establishing a true relationship between God and man must be true, and the truth of a faith is surely a sufficient reason for believing in it.<br /><br />Islam claims that the Creator of this universe is a living God and that He reveals Himself to His creatures in this age in the same manner in which He used to reveal Himself in the ages past. This claim can be tested in two ways. God may either manifest His signs direct for a seeker after Him, or the seeker may come to believe in God by studying the life of a person to whom God has revealed Himself. As by the Grace of God, I happen to be one of those people to whom God has on many occasion and in a supernatural way revealed Himself. I stand in need of no further reason for believing in truth of Islam than that I have experienced the truth in my own person.<br /><br />For the benefit of people who have had no similar experience, however, I proceed to relate the grounds which, in addition to my personal experience, have been the cause of my believing in Islam.<br /><br />First of all, I believe in Islam for the reason that it does not compel me to accept all those matters the sum total of which is called Religion merely on authority, but furnishes convincing arguments in support of its doctrines. The existence of God and the nature of His attributes, angels, prayer and its effects, Divine decrees and their sphere, worship and its need, Divine Law and its benefits, revelation and its importance, resurrection and the life after death, heaven and hell -- with regard to every one of these, Islam has given detailed explanations and has established their truth with strong arguments to the satisfaction of the human mind.<br /><br />Islam, therefore, furnishes me not only with faith, but also with the certainty of knowledge which satisfies my intellect and compels it to admit the need of religion.<br /><br />Secondly, I believe in Islam as it does not base itself upon the experience of people who have passed away, but invites everybody to a personal experience of that which it teaches and guarantees. It claims that every truth can, in some manner or the other, be put to the test in this world, and it thus satisfies my reason.<br /><br />Thirdly, I believe in Islam as it teaches that there can be no conflict between the word of God and the work of God, and thus resolves the supposed conflict between science and religion. It does not ask me to ignore the laws of nature and to believe in things which are contrary to them. On the contrary, it exhorts me to study the laws of nature and derive benefit from them. It teaches me that, as revelation comes from God and He also is the Creator of the universe, there can be no conflict between that which He does and that which He says. It invites me, therefore, in order to understand His revelation, to study His work, and in order to realize the significance of His work, to study His word, and thus satisfies my intellectual yearning."<br /><br />Fourthly, I believe in Islam as it does not seek to crush my natural desires but guides them along right channels. It does not, by altogether crushing my desires, reduce me to a stone; nor does it, by leaving them uncontrolled and unrestrained, reduce me to an animal, but, like an expert irrigation engineer who harnesses uncontrolled waters and makes them run into irrigation channels, thereby bringing prosperity to waste areas, it converts my natural desires by proper control and guidance into high moral qualities."<br /><br />It does not say to me: God has given you a loving heart but forbids you to select a life companion, or that He has endowed you with the sense of taste and the capacity to appreciate good food, but has forbidden you to eat such food. On the contrary, it teaches me to love in a pure and proper way which would ensure through my progeny the perpetuation of all my good resolves. It permits me to use good food, but within proper limits, lest I should eat my fill and my neighbor should go hungry. By thus converting my natural desires into high moral qualities, it satisfies my humanity.<br /><br />Fifthly, I believe in Islam for the reason that it has dealt fairly and lovingly not only with me but with the whole world. It teaches me not to discharge my duties towards myself but insists upon my dealing fairly with every other person and thing, and has furnished me with proper guidance for this purpose.<br /><br />For Instance, It draws attention to the rights of parents and the duties which children owe to their parents. It admonishes the children to behave obediently and tenderly toward their parents, and has made the latter heirs to that which the former may leave. On the other hand, it enjoins love and affection upon the parents for their children and imposes upon them the duty of bringing up their children well, training them in good qualities and looking after their health, and has also made them heirs to their parents.<br /><br />Similarly, it enjoins the best relationship between husband and wife and requires each to have due consideration for the need and desires of the other and that they should behave affectionately towards each other. This was put beautifully by the Holy Founder of Islam when he said:<br /><br /> " A person who mistreats his wife during the day and loves her at night, acts in complete contradiction to the beauty of human nature."<br /><br />He also said:<br /><br /> " The best of you are those who treat their wives best."<br /><br />Again he said:<br /><br /> "A Woman is fragile, like glass, and men should, therefore, treat a woman with delicacy and tenderness, as they would handle an article made of glass."<br /><br />Islam has laid special stress upon the education and training of girls. The Holy Prophet has said:<br /><br /> "A person who brings his daughter up well and gives her a good training and education, thereby earns paradise."<br /><br />Islam has made daughters the heirs of their parents along with the sons.<br /><br />Again, it has laid down fair rules for the guidance of the rulers and the ruled. It says to the rulers that the authority vested in them is not their private property but is a trust and that they should discharge the obligations of that trust to the utmost, like upright and honest people, and should carry on government in consultation with the people. It says to the ruled, the power to choose your rulers has been bestowed upon you as a gift from God and you should, therefore, be careful to invest only such persons with governing authority as fully deserve it, and after vesting this authority in them, you should give them your fullest cooperation and should not rebel against them, for if you do so, you are merely seeking to demolish that which your own hands have built.<br /><br />It has also regulated the rights and duties of the employer and employed. It says to the employer: You must render to the workman his full due even before his perspiration is dry on his body and should not look down upon those who work for you, for they are your brothers whose care has been entrusted to you by God and who are the true supporters of your prosperity. You should, therefore, not be so foolish to seek destroy that which constitutes you own support and the basis of your power. It says to the workman: When you are engaged to execute a piece of work for somebody, you should discharge your obligation honestly and with due care and diligence.<br /><br />It says to those who have been endowed with abundance of physical health and strength that they should not behave oppressively towards the weak, nor treat contemptuously those who suffer from some physical defect of blemish; for these ought to excite one's pity rather than one's contempt.<br /><br />It says to the wealthy: You have been charged with the duty of looking after the poor and you must set aside one fortieth of your substance every year so that it may be employed in the relief of poverty and distress and for the advancement of those who lack the means of advancement. It teaches them not to enhance the disabilities of the poor by lending money to them on interest but to help them with free gifts and free loans, pointing out that wealth is not given to a man that he may spend his life in luxury and riotous living, but that he should use it for the advancement the whole humanity and should thus deserve the best reward here and hereafter.<br /><br />On the other hand, it also teaches to the poor not to look with envy and longing upon that which has been given to other people, as these feelings gradually darken the mind disable a person from developing such good qualities as he himself been endowed with it, therefore, exhorts the poor to devote their attention towards developing such talents as God has bestowed upon them, so that they should progress along beneficent lines. It directs governments to afford facilities for the poorer sections of the community for such advancement and not to permit all wealth and power to be concentrated in a few hands.<br /><br />It reminds those whose ancestors had attained dignity and honor as the result of noble efforts that it is their duty to maintain that dignity and that honor with their own noble efforts, and it warns them against looking down upon others who have not been blessed in the same way, as God has made all mankind equal. It reminds them that God, who has bestowed these honors upon them, can bestow greater honors upon others, and that if they misuse the position to which they have been called and transgress against those who have not been similarly endowed, they will be laying the foundations of future transgressions against themselves by those who are now transgressed against. They should, therefore, take no pride in proclaiming their own greatness, but should take pride in helping others to become great, for true greatness belongs only to him who tries to raise his fallen brother to greatness.<br /><br />Islam teaches that no nation should transgress against another nation, nor should one state transgress against another, but that nations and states should cooperate with each other for the purpose of advancing the interests of the whole humanity. It forbids some nations and states and individuals from uniting with each other in order to conspire against other nations and states or individuals. On the other hand, it teaches that nations and states and individuals should covenant with each other to restrain each other from aggression and to cooperate with each other in advancing those that are backward.<br /><br />In short, I find that Islam provides conditions of peace and comfort for me and for all those who may wish to tread path prescribed by it, whoever they may be, whatever they may be and wherever they may be, in whatever position I place myself, I find that Islam is equally useful and beneficial for me and mine, for my neighbors, for people whom I do not know and have not even heard of, for men and for women, for the aged and for the young, for the employer and the employed, for the rich and for the poor, for great nations and for small, for internationalists and for the nationalists, and that it establishes a sure and certain relationship between me and my Maker.<br /><br />I believe in it and how indeed could I give it up and accept something else in its place.<br /><br />Source: <a href="http://www.alislam.org/library/why_islam.html">www.alislam.org</a><br /></div>bee chanhttp://www.blogger.com/profile/11566154267366290803noreply@blogger.com0tag:blogger.com,1999:blog-1219406241908396353.post-42333961646366440652011-05-02T22:04:00.000-07:002011-05-02T22:39:36.145-07:00The Lost Tribes of Israel<div style="text-align: justify;">(This paper was presented at the International Conference on Deliverance of Jesus from Cross held at Commonwealth Institute, London, on June 2-4 1978)</div><div style="text-align: justify;"><br /></div><div><div style="text-align: justify;">The three most important world religions -- Judaism, Christianity, and Islam -- have a deep though conflicting interest and involvement in Jesus. Among them, the three religions claim adherents who account for a vast majority of the world population. The present conference is designed to focus world attention on a matter of great importance so that the controversy around the person of Jesus is resolved and all seekers after truth are enable to shed their wrong beliefs. It certainly is an invitation to each one of us to reflect deeply on the matter, weigh objectively the evidence and historical proof now available, and acknowledge the truth even if it should be in conflict with our present beliefs.</div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">The enigma surrounding the crucifixion of Jesus and his post-crucifixion life among the lost tribes of Israel was first untangled through Divine guidance by Hazrat Mirza Ghulam Ahmad, the Promised Messiah, in his book "Jesus in India" which was written as far back as 1899. The evidence on the subject, which has been put together from older books, has only confirmed the thesis which he had presented some 80 years back. The controversy still persists, the differences still exist, but the consensus in the direction pointed out by the Promised Messiah at the close of the last century, is unmistakable. We believe it is only a matter of time before the world will be compelled to acknowledge the truth which Divine guidance had revealed to him. This will have a profound impact on the adherents of all the three great world religions and will greatly help them to reach common ground from which should arise an era of tranquility and peace after which humanity strives ceaselessly, but without success so far.</div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">It is relevant to briefly summarize the beliefs about Jesus of the vast majority of adherents of the three religions.</div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">The Jews totally reject Jesus, share no part of his mission and, indeed, believe that according to the Old Testament his death on the cross was an accursed death. (Deuteronomy 21:23)</div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">The Christians, on the other hand, claim that Jesus died on the cross in atonement of the sins of humanity, was resurrected soon thereafter, and then ascended to Heaven.</div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">The vast majority of orthodox Muslims believe that Jesus was never put upon the cross, ascended bodily to heaven, and will come down to earth again to smash the cross and what it stands for and to purify the faith of the believers.</div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">In common with other Muslims, the Ahmadiyya Community believes that Jesus was a righteous prophet raised by God among the Israelites. The Ahmadiyya version of the crucifixion is that Jesus did not die on the cross. When he was taken down from the cross he was still alive but only in a state of swoon or unconsciousness. He was removed to the sepulcher by his close friends and followers. Healing ointments and herbs were administered to his wounds and he was restored to health. He then travelled to the East in search of the lost ten tribes of Israel in fulfillment of his Divine mission, lived to a ripe old age, died and buried in Kashmir. References to his Second Advent are not to be interpreted as his return in his physical body but relate to the advent of one who would come in his power and spirit, with many similarities; he will restore and revive the beliefs and faith of the Muslims and others in the true teachings of Islam.</div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">Before I revert to the proclaimed Divine mission of Jesus to the lost tribes of Israel, it will be helpful to show that he did not die on the cross. Since this is not the main subject of my address, and will no doubt be covered by other speakers, I will confine myself to brief references in support of Jesus' survival from the cross. This alone can form the basis of his subsequent travels in search of the lost tribes of Israel in the post-crucifixion period of his life.</div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">The fact that Jesus did not die on the cross can be established on the basis of evidence drawn from the following sources:</div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">(a) The Scriptures and the Holy Quran;</div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">(b) Medical evidence;</div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">(c) Other historical proof.</div><div style="text-align: justify;"><br /></div><div style="text-align: justify;"><br /></div><div style="text-align: justify;"><b>Evidence in Scriptures and the Holy Quran</b></div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">Let us first examine the evidence provided by the Scriptures and the Holy Quran.</div><div style="text-align: justify;">1. First of all, the prophecy of Jesus himself as recorded in Matthew 12:39,40 and Luke 11:29,30. There shall be no sign given to it but the sign of Jonah, the prophet. For as Jonah was three days and three nights in the whale's belly, so shall the son of man be three days and three nights in the heart of the earth. Now it is an admitted fact that Jonah entered alive into the whale's belly and also came out alive. Jesus tells us that he shall be in the heart of the earth in the same manner as Jonah entered alive into the whale's belly. In other words, he would enter alive into the heart of the earth and come out alive. No other interpretation can establish a similarity between the two. In citing his resemblance with the prophet Jonah, Jesus foretold his own end, indicating that he would not die on the cross but would, like Jonah, be only in a state of unconsciousness.</div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">2. The old Testament says that "a person who dies on the cross is accursed of God". Such a death is inconceivable for a righteous prophet of God and the occurrence of such an event deserves to be rejected out of hand on that score alone.</div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">3. After Jesus was taken down from the cross, his body was handed over to Joseph of Arimathaea - a respectable, noble man of the neighborhood commanding great influence with everyone, including the Romans. He was a secret disciple of Jesus. The handing over of the body of Jesus to him was part of the design of Pilate to save Jesus, since Pilate, both under the influence of his wife's dream and his own conviction, was favorably disposed towards Jesus. Whatever hostile action he took against Jesus was only out of fear of the Jews. Joseph found that Jesus was, in fact, not dead but only unconscious, and removed him to a large new sepulcher in a garden close by.</div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">4. The Gospels afford further proof that it was not in celestial body but in the same body of flesh and bone which had been nailed to the cross that Jesus appeared to his disciples after his supposed death. Thus we read that Jesus appeared to the eleven disciples as they sat at a meal (Mark 16:9,14). And when they saw him they supposed that they had seen a spirit. But he showed them his hands and feet and asked them to handle him saying, "A spirit hath not bones and flesh as ye see me have." Then he took from them a piece of broiled fish and honeycomb and ate it before them (Luke 224:39-43). It is evident that the acts which Jesus performed, like eating, drinking, sleeping, holding conversations and taking a long journey, were performed with a human body and not with a celestial body. This proves irrefutably that Jesus did not bodily rise to Heaven.</div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">The Gospels said that Jesus remained on the cross for a very short time and, because of the sanctity of the Sabbath on the following day and the storm on that afternoon, his body was removed speedily from the cross. His wounds were treated with a special ointment and, on gaining strength, he escaped to Galilee.</div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">Let us now see what evidence the Holy Quran provides on the subject. It is stated in the Holy Quran:</div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">The Jews did not slay Jesus nor did they put an end to his life on the cross but simply were in doubt concerning his end. In other words, they imagined that Jesus had died on the cross which was, in fact, not true.</div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">Another verse of the Holy Quran regarding Jesus runs thus:</div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">He would be distinguished in this world and in the next and would be one of those who have near access to God. (ch. 3: v. 46)</div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">In other words, it was proclaimed that Jesus would attain to dignity, honor and eminence in this world and in the next. Worldly honor and eminence certainly did not come to him in the land of his birth and fulfillment of this part of the prophecy took place only after he had journeyed to Kashmir where he achieved temporal dignity also among the lost tribes of Israel.</div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">Again we find in the Holy Quran the words which show that, in answer to a question from God if he had taught the people to take him (i.e. Jesus) for God, Jesus would state:</div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">...and I was a witness of their action so long as I lived among them but since Thou didst cause me to die, Thou hast watched over them. (ch. 5: v. 118)</div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">These words tell us plainly that the Christians departed from Jesus' teachings after his death. In another verse, the Holy Quran hints at his journey to Kashmir. It says:</div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">...and We gave Jesus and his mother refuge in a lofty place which was secure and watered with springs. (ch. 23: v. 51)</div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">The word awa used in Arabic signifies the giving of refuge against danger. It will thus be seen that the thesis about Jesus having escaped from the cross, as stated in the Gospels, is also confirmed by the verses on this subject in the Holy Quran.</div><div style="text-align: justify;"><br /></div><div style="text-align: justify;"><br /></div><div style="text-align: justify;"><b>Evidence in Medical Research</b></div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">Let us now see what medical research and evidence on this subject signifies.</div><div style="text-align: justify;">We learn from the Gospels that Jesus remained nailed to the cross only about three hours and this way by no means sufficient to bring about his death. It was a Friday afternoon when he was put upon the cross. The following day was the Sabbath and the Passover of the Jews who were strictly forbidden to leave anyone nailed to the cross on the sacred day. There was darkness over the whole land and the Jews, fearing lest they should sin against the Lord by performing on the Holy Day, hastened to take down the body of Jesus. Happily for Jesus, although the soldiers came and broke the legs and toes of the other two who had been put on the cross at the same time, they gave no such treatment to Jesus.</div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">Further medical evidence is provided by the story of the piercing of the side of Jesus with a spear by one of the soldiers at the time of the removal of the body from the cross, when blood and water poured forth from the resultant wound. This flow of blood from the wound shows that Jesus had not died upon the cross, because blood could not have poured out from a dead body.</div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">We also have evidence in hundreds of books on medicine which describe an ointment as marham Isa which means the "ointment of Jesus". "Materia Medica" in Greek stated that this ointment was first prepared for the injuries received by Jesus Christ. The reference to this uointment is found in over a thousand books on medicine including the famous book "Qanun by Bu Ali Sena" (Avicenna). The ointment is particularly suited to stop the flow of blood from external injuries.</div><div style="text-align: justify;"><br /></div><div style="text-align: justify;"><br /></div><div style="text-align: justify;"><b>Importance of the Turin Shroud</b></div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">The recent discovery of the Turin Shroud, the history of which goes back to the ninth century in Jerusalem, has been another remarkable find.</div><div style="text-align: justify;">Prof. Max Frie, a distinguished criminologist and director of the scientific laboratory of the Zurich police, has tested the Turin Shroud for the pollen adhering to it, and, after years of meticulous analysis, using the most advanced techniques, has been able to build up a detailed picture of the shroud's history and origins. In particular, he discovered on the shroud tiny grains of fossilized pollen that, after detailed tests, turned out to be from plants existing only in Palestine twenty centuries ago. This result of Max Frie's investigation into the shroud is contained in Mr. Faber-Kaiser's book "Jesus Died in Kashmir" published in 1976. The author is a scholar of comparative religion who has pieced together an impressive dossier which fills a number of biblical lacunae that have perplexed scholars for hundreds of years. Let me quote another passage from this author's book:</div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">...After seven years of investigations concerning the shroud that covered (Christ's) body, many scientists have come to the conclusion that Jesus was buried alive. The experts affirm that the Holy Shroud preserved in Turin lay on a crucified body that suffered exactly the same passion as Jesus, but state that this person did not die on the cross, but was buried while still alive. The twenty-eight bloodstains on the shroud prove this. The investigators assure us that a corpse wrapped in a shroud could not bleed in that manner. Jesus was buried alive, unless a second Jesus existed, and he was made to suffer the same agony.</div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">In the same book the author quotes from Kurt Berna's book in German "Jesus Did Not Die on the Cross". This author talks of the importance of the discovery of this shroud for both the Christians and the Jewish religions - and indeed for Islam also which he omitted to mention - and, in his letter to Pope John XXIII, he clearly mentioned that "...this discovery suggests that the present and past teachings of Christianity are incorrect". Kurt Burna also concludes that medical evidence shows that Jesus was not dead when he was wrapped on the shroud because had he been dead no fresh blood could have flowed from his injured body and left traces on the cloth.</div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">It will thus be seen that the combined evidence from the Scriptures, the Holy Quran, important medical research and the recent stimulating research on the Turin Shroud clearly affirm that Jesus did not die on the cross. Now, if Jesus did not die on the cross and did not bodily ascended to Heaven, where did he go? We have shown that the story of his resurrection and bodily ascension is a myth. Incidentally, no one has cared to explain why there was an interval of three days between the removal of the body from the cross and Jesus' alleged resurrection and ascension to heaven. This interval of three days is, in fact, only consistent with his medical treatment and escape after gaining strength from his ordeal on the cross. This introduces us to the story of his travels in search of the lost tribes of Israel.</div><div style="text-align: justify;"><br /></div><div style="text-align: justify;"><br /></div><div style="text-align: justify;"><b>Search for The Lost Tribes of Israel</b></div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">We read in the Bible that Jesus Christ was sent only "to the lost sheep of the House of Israel" (Matthew 15:24) and that he had come ... "to seek and save that which was lost". (Luke 19:10) Now if the Jews living in Palestine are to be regarded as lost, then the Israelites who had settled farther afield must certainly be so regarded, for they were lost physically as well as spiritually. Jesus further said that he had come to seek that which was lost and this can by no means apply to any but the Israelites who lived further away from Palestine. The Jews of Palestine were around him in large numbers and, therefore, it was not necessary for him to seek them.</div><div style="text-align: justify;">It is a historical fact that the Israelites were divided into 12 tribes of which two were in the country where Jesus taught his Gospel and was put on the cross and the other 10 were scattered in other lands. The assigned Divine mission of Jesus would not have been complete, much less could it be described as successful, without his appearance among the remaining 10 tribes representing a vast majority of the Israelite people. The choice here is either to admit that Jesus failed to comply with his Divine mission - an obvious contradiction of terms in regard to any prophet - or that he did travel to that part of the world where the remaining 10 tribes, representing an overwhelming majority, had settled.</div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">There is other evidence in the Gospels, of Jesus going to the East. The star which indicated his birth appeared in the East. (Matthew 2:2) Guided by this star certain wise men undertook a long journey and visited the place of his birth. This shows clearly that they had been waiting for his appearance. As the promise of the appearance of Messiah and the signs of his advent had been given to none but the Israelites, therefore, the men that came from the East on seeing the star must have been Israelites.</div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">It is claimed that the people of Kashmir, Afghanistan, parts of India and the surrounding lands represent the lost tribes of Israel. Let us examine whether this contention can be proved by historical and other forms of evidence.</div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">Let me begin with a quotation from the second book of Esdras:</div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">And whereas thou sawest that he gathered another peaceable multitude unto him, those are the ten tribes which were carried away prisoner out of their own land in the time of Hosea, the King, whom Shalmanesar, the King of Assyria, led away as captive, and he crossed them over the waters, as they came into another land. But they took this counsel among themselves that they would leave the multitude of the heathen and go forth into a farther country... that they might raise up their statues which they never kept in their own land. And they entered into the Euphrates by the narrow passage of the river, for the Most High then showed signs for them, and held still the flood till they were passed over. For through that country there was great way to go, even for a year and a half; and the same region is called Asareth.</div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">This shows that the ten tribes had not returned to their "own land" but had left their place of captivity for a place which to them looked even farther away from their own land, i.e. further towards the East, and to a place called Asareth.</div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">The confirmation of what has been stated above is to be found in "Tabaqat-i-Nasiri" where it is stated:</div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">...in the time of the Shansabi dynasty, a people called Bani Israel (Children of Israel) used to live in Asareth and were engaged in trade. Thomas Ledlie in his book, "More Ledlian", writing on the origin of Afghans, gives cogent reasons for connecting Asareth with Hazara District in the North West Frontier Providence of Pakistan; and the territory of Kashmir adjoins that of Hazara. But the old boundary of Asareth in Swat was just on the opposite bank of the Indus river, and, higher up near Chilas, it ran into Kashmir territory.</div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">St. Jerome, who wrote in the fifth century of the Christian era while discussing the Dispersion of Israel, stated ... "Until this day the ten tribes are subjects to Kings of the Persians nor has their captivity ever loosened".</div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">Another eminent scholar, Dr. Alfred Edersheim, in his book entitled "The Life and Times of Jesus", the Messiah, says that vast numbers of Israelites, estimated at millions, inhabited the trans-Euphrates provinces - the great mass of the ten tribes was in the days of Christ, as in our own times, lost to the Hebrew nation.</div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">We read in the Jewish Encyclopedia under the heading Tribes: "Abraham Farissol identifies the River Ganges with the River Gozan and assumes that the Bani-Israel of India are the descendants of the lost ten tribes".</div><div style="text-align: justify;"><br /></div><div style="text-align: justify;"><br /></div><div style="text-align: justify;"><b>Inhabitants of the Trans-European Provinces - AFGHANS</b></div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">Let us look more closely at the history of the people of these regions.</div><div style="text-align: justify;">The claim of Afghans to be Children of Israel is not merely founded on tradition. It is supported by ancient monuments, old inscriptions and historical works which are still to be found in manuscripts in their possession. In these books of history of genealogies of the Afghans tribes are given in great detail.</div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">The most ancient manuscript available to us is "rauzat uo Albab fi Tawarikh-ul-Akabir wal Ansab" - The Garden of the Learned in the History of Great Men and Genealogies - by Abu Suleman Daud bin Abul Fazal Muhammad Albenaketi which was written in 717 A.H. and in which the author traces the ancestry of the Afghans to the Israelites.</div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">Bukhtawar Khan in his most valuable universal history "Mirat-ul-Alam" - the Mirror of the World, gives a vivid account of the "Journeys of the Afghans from the Holy Land to Ghor, Ghazni, Kabul and other places in Afghanistan." Similarly Hafiz Rahmat bin Shah Alam in his "Khulasat-ul-Ansab" and Fareed-ud-Din Ahmad in "Risala-i-Ansab-i-Afghana" give the history of the Afghans and deal with their genealogies. They both prove that the Afghans are the descendants of Israel through King Talut.</div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">Sir Alexander Burnes in his book "Travels into Bokhara" which he published in 1835 states: "The Afghans called themselves Bani Israel, that is Children of Israel. The Afghans look like Jews and the younger brother remarries the widow of the elder." The Afghans entertain strong prejudices against the Jewish nation which would at least show that they have no desire to claim, without just cause, a descent from them. The same distinguished author, when he was sent as British Envoy to the Court of Kabul in 1837, questioned the King of the Afghans about the descent of his people and had no doubt of that.</div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">Similarly, Dr. Joseph Wolff, in his book "Narrative of a Mission to Bokhara in the Years 1843-1845" was "wonderfully struck with the resemblance which the Yusuf Zayes and the Khaibaries, two of their Afghan tribes, bear to the Jews". The same is affirmed by J.B. Farser in his book "An Historical and Descriptive Account of Persia and Afghanistan" which he published in 1843, and I quote:</div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">According to the Afghans' own tradition they believe themselves to be descendents from the Jews... They preserved the purity of their religion until they embraced Islam.</div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">Again, we have the evidence of George Moore in his famous work "Lost Tribes" published in 1861. He cited numerous facts to prove that these tribes are traceable to the Afghans and the Kashmiris. After giving details of the character of the wandering Israelites, he said:</div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">And we find that the very natural character of Israel reappears in all its life and reality in countries where people call themselves Bani Israel and universally claim to be the descendents of the Lost Tribes. The nomenclature of their tribes and districts, both in ancient geography, and at the present day, confirms this universal natural tradition. Lastly, we have the route of the Israelites from Media to Afghanistan and India marked by a series of intermediate stations bearings the names of several of the tribes and clearly indicating the stages of their long and arduous journey. Moore then goes on to say:</div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">Sir William Jones, Sir John Malcolm and missionary Chamberlain, after full investigation, were of the opinion that the Ten Tribes migrated to India, Tibet and Kashmir through Afghanistan.</div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">Moore has mentioned only three eminent writers on the subject. But reference can be made with advantage to General Sir George Macmuun, Col. G. B. Malleson, Col. Failson, George Bell, E. Balfour, Sir Henry Yule and Sir George Rose. They, one and all, independently came to the same conclusion.</div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">Among more recent writers on the ancestry of Afghans, Dr. Alfred Edersheim states as follows:</div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">Modern investigations have pointed to the Nestorians and latterly, with almost convincing evidence (so far as it is possible), to the Afghans as descendants from the lost tribes.</div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">Similarly, Sir Thomas Holditsh, in his book, "The Gates of India" says:</div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">But there is one important people (of whom there is much more to be said) who call themselves Bani Israel, who claim descent from Cush and Ham, who have adopted a strange mixture of Mosaic Law in Ordinances in their moral code, who (some sections at least) keep a feast which strongly accords with the Passover, who hate the Yahudi (Jew) with a traditional hatred, and for whom no one has yet been able to suggest any other origin than the one they claim, and claim with determined force, and these people are the overwhelming inhabitants of Afghanistan and Kashmir.</div><div style="text-align: justify;"><br /></div><div style="text-align: justify;"><br /></div><div style="text-align: justify;"><b>Inhabitants of the Trans-Euphrates Provinces - Kashmiris</b></div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">It will, therefore, be acknowledged that ethnical and historical evidence, both ancient and modern, establishes that Afghans are the descendants of the lost tribes of Israel. The same is true of the people of Kashmir, whose descent can be traced back to the tribes of Israel as has been mentioned in some of the quotations reproduced above. The Kashmiris also claim to be Bani Israel (that is, Children of Israel) and call themselves Kashar which is a Hebrew word meaning right. But let us probe further into this claim and examine what historical and other evidence is available to substantiate it.</div><div style="text-align: justify;">The first three early historians of Kashmir, namely Mulla Nadiri (1378-1416) in his book "Tarikh Kashmir" (History of Kashmir), Mulla Ahmad in his book "Waqqya-i-Kashmir" (Events of Kashmir), and Abdul Qadar Bin Qazi-ul-Quzat Wasil Ali Khan in his book "Hashmat-i-Kashmir", have all categorically stated that the inhabitants of Kashmir were the descendants of Israel. The last mentioned author adding that they had come from the Holy Land.</div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">Apart from these three Muslim historians of Kashmir, Hindu scholars like Pandit Narian Kaul in his book "Guldasta-i-Kashmir" and Pandit Ram Chand Kak in his work "Ancient Monument of Kashmir" describe Kashmiris as being of Jewish countenance of descent.</div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">Pandit Jawaher Lal Nehru, ex-Prime Minister of India and an eminent scholar of history, in his book "Glimpses of World History" writes: "All over Central Asia, in Kashmir and Laddakh and Tibet and even farther North, there is still a strong belief that Jesus or Isa travelled about there."</div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">Francis Bernier (a courtier at the Court of Emperor Aurang Zeb) states that the inhabitants of Kashmir struck him as resembling Jews, having the countenances and manners of the Israeli people.</div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">S. Manoutchi, a physician in the service of Emperor Aurang Zeb, corroborates Francis Bernier and states: "although ... we find no remains in Kashmir of the Jewish religion, there are several vestiges of race descended from the Israelites."</div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">George Foster in his famous work "Letters on a Journey from Bengal to England", 1973, writes:</div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">On first seeing the Kashmirians in their own country, I imagined from their garb, the cast of their countenances, which were long and of a grave aspect, and the forms of their beards, that I had come among a nation of Jews.</div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">The Rev. Claudius Buchanan talks about the discovery of an ancient manuscript of Moses in Hebrew which was written on a roll of leather 48 feet in length and about which he was told it was brought from Kashmir.</div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">The Kashmiri pundits claim that they had come from Persia and beyond and that some of their people had settled on the Malaber Coast. Mr. Henry Wilson in his book "Travels in Himalayan Provinces" writes: "... the physical and the ethnical character, which so sharply marks off the Kashmiris from all surrounding races, has always struck observing visitors to the valley and they have universally connected them with the Jews."</div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">Major H. W. Bellew in his book "Kashmir in Kashgar" refers to the dress of Kashmiri men and women and their features and infers from these and other facts their descent from the Jews.</div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">Similarly, Mr. Cowley Lambert in his book "A Trip to Kashmir and Laddakh" refers to the physical appearance of the Kashmiris and concludes that they have a most unmistakable Jewish cast of face.</div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">Similarly, Mr. James Milne in his book "The Road to Kashmir" states that the three races (Afghans, Afridis, and Kashmiris) have large aquiline features and skins which have been well described as subdued Jews.</div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">More recently, Sir Francis Younghusband, who for many years was the British Representative in Kashmir, writes:</div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">Here may be seen fine old patriarchal types, just as we picture to ourselves the Israelitish heroes of old. Some, indeed, say... that these Kashmiris are the lost tribes of Israel and certainly as I have already said, there are real biblical types to be seen everywhere in Kashmir and especially among the upland villages. Here the Israelitish shepherd tending his flocks and herds may any day be seen.</div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">We also find a Christian missionary who lived in Kashmir for many years (C. E. Tyndale Biscoe) who contends: ... "the Kashmiris belong to the lost tribes of Israel as many of them have such Jewish noses, also their love of money and of getting the better of their neighbors is a strong one."</div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">Mr. John Noel in an article in Asia Magazine in 1930 under the title "The Heavenly High Snow Peaks of Kashmir" writes about Kashmiris as follows:</div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">They seem more perfectly Jewish than the purest Jews you have ever seen; not because they wear a flowing cloak-like dress that conforms to your idea of biblical garment, but because their faces have the Jewish cast of features. The curious coincidence - or is it a coincidence? - is that there is a strong tradition in Kashmir or its connection with the Jews. A recent Indian writer, Mr. V. Rangacharya, in his "History of Pre-Moslem India" describes the inhabitants of Kashmir to the North West Frontier of Kashmir to be very Jewish.</div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">Here then, we have an overwhelming accumulation of historical evidence emanating from a large number of independent and objective scholars, from different countries, belonging to different religions, all asserting the close connection of the Kashmiris to their Israeli descent. The evidence is visible in ethnic features, which no one can concoct or fabricate, in the dress which they wear, in names of persons which they carry, in names of places where they live - indeed, an all permeating reflection of their origin and past. When this large volume of evidence is seen in the context of what the Holy Quran and the Scriptures contain on the subject; is left with the conclusion that the lost tribes of Israel did settle primarily in the area now known as Afghanistan and Kashmir and some parts of India, like Bombay and Malabar Coast.</div><div style="text-align: justify;"><br /></div><div style="text-align: justify;"><br /></div><div style="text-align: justify;"><b>Evidence of Writers and Historians on Migration of Tribes</b></div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">We have the evidence of the Holy Quran and the Scriptures. We have also the evidence of eminent writers and historians, both ancient and modern, on the migration and the settlement of the lost tribes of Israel in new lands away from their original home. In search of facts and truth, however, let us see if there is other evidence available on their subject.</div><div style="text-align: justify;">It is a well known historical fact that migrating people carry with them their customs, their traditions and, sometimes, even the names of places of their original homeland. The names get distorted, and customs undergo some changes in the new environment, or by passage of time, but nevertheless they retain sufficient traces of their origin. By itself this type of evidence may not be sufficient to categorically establish a particular proposition, but at the same time it cannot be disregarded as irrelevant or of no value. I reproduce below a few names of tribes and places in Kashmir, Afghanistan, in North-western parts of present Pakistan, in Gilgit, Laddakh; areas which bear strong resemblance to biblical names and betray their Israeli origin.</div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">These names are either replicas of biblical names or bear close resemblance to them. The small deviations are both a product of time and change of language and some distortion. No one can travel even a short distance in these countries without coming across a member of a tribe or name of a place or a monument which historically takes him back to the biblical period.</div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">Khawaja Nazir Ahmad in his book "Jesus in Heaven on Earth" has in fact listed some 405 such names in Afghanistan, Kashmir and parts of Pakistan and India which show strong similarities and common origin with biblical names. Those interested can have recourse to this valuable piece of research.</div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">The strong linguistic evidence is further fortified by and reflected in customs and habits which, despite the passage of centuries and change of religion, have persisted. Both Afghans and Kashmiris observe customs, practice habits and observe festivals which establish similarities with those of the Jews. A detailed collection of them is also available in the book to which I have just referred.</div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">Again, the common heritage and ancestry is reflected in the structure of the Kashmiri boats and the heart-shaped oars commonly used to paddle the Major T. R. Swinburne in his book "A Holiday in the Happy Valley." This unusual evidence alone connects the Kashmiris with the lost tribes of Israel. Again, all three people name their sub-tribes after various animals and practice methods of irrigation of which the origin can be traced back to the Israelites and Egypt.</div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">The evidence of common ancestry and heritage is also to be found embedded even deeper in traditions, folklore and fables which resound with stories of Jewish flavor and origin. There is a well in Afghanistan and also in Kashmir called Chahi Babal, that is Well of Babylon, associated with angels like Harut and Marut.</div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">Archaeological discoveries also point in the same direction of common ancestry and the pottery found in Afghanistan and Kashmir bears close resemblance to that found in Babylon and associated with the Jews.</div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">The old monuments in Kashmir tell the same story. The ancient temples in Kashmir have little in common with Buddhist or Brahmanical architecture and have more affinity with the Jewish synagogues and pediments of Syrian origin. G. T. Vrine in his book "Travels in Kashmir, Laddakh and Iskardoo" raised the question whether the Kashmiri temples had not been built by Jewish architects. Similarly, Dr. James Ferguson, an authority on Indian and Eastern architecture, notes as a point of interest that temples in Kashmir reproduce, in plan at least, the Jewish temple more nearly than any other known building.</div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">There is also the famous Takhte Sulaiman in Srinagar which is associated in Kashmiri tradition with the visit of King Solomon and is described as an exact replica of the throne of Absalom, the third son of David, in the Woods of Ephraim not far from Jerusalem.</div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">The mass of evidence on the settlement of the lost tribes of Israel in Kashmir, Afghanistan and the surrounding lands is indeed formidable. It is to be found in religious books, in books of history and research by ancient and modern writers belonging to different countries and different faiths. The adherents of these faiths violently disagree on many fundamentals of life and faith but reveal a rare unanimity and consensus on the descent of the Afghans and the Kashmiris from the ancient Israeli stock.</div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">The evidence is indeed all permeating. It is reflected in their distinctive features, in language, in names, in dress, in customs, in traditions, in folklore, in pottery, in architecture, in monuments - in fact in every conceivable aspect of human life and activity. It is difficult to reject or ignore this mass of evidence in the absence of strong reason and at least a semblance of evidence to the contrary.</div><div style="text-align: justify;"><br /></div><div style="text-align: justify;"><br /></div><div style="text-align: justify;"><b>The Travels of Jesus</b></div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">The proclaimed mission of Jesus was to seek, preach to and save the lost tribes of Israel. Following his escape from the cross and sensing danger in staying at the place of his persecution, we find him traveling in disguise to Damascas through Judea, Samaria, Nazareth and to the Sea of Tiberius in search of the lost tribes. The place where Jesus first stayed for a time about two miles from Damascas is even to this day know as Maqam-i-Isa (which means the resting or halting place of Jesus). This place was originally called Rabwah.</div><div style="text-align: justify;">Mir Muhammad Khawand Shah Ibn-i-Muhammad wrote in his famous book "Rauza-tus-Safa fi Sirat-ul-Ambia wal Muluk wal Khulafa" (The Gardens of Purity concerning the biography of the Prophets and Kings and Caliphs) that the Jews turned Jesus out of the city and Jesus and Mary set out and went to Syria. From Syria Jesus travelled to Mosul and then to Aleppo.</div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">It is stated during his journey Jesus travelled incognito under the name of Yuz Asaf, the word Yuz stands for Yusu (meaning Jesus) and Asaf in Hebrew means gatherer, namely, one who was to collect the lost sheep of Israel.</div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">Next we hear of Jesus in Iran. It is said that Yuz Asaf came to this country from the West and preached there and many believed him. The sayings of Yuz Asaf as recorded in Iranian traditions are similar to those of Jesus. (Agha Mustafai, Ahwali Ahalian-i-Para, 219).</div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">We can then trace Jesus in Afghanistan: In Ghazni (Western Afghanistan) and in Jalabad (in the extreme south-east of Afghanistan) there are two platforms which bear the name of Yuz Asaf, for he sat and preached there.</div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">We then find a quotation from Acta Thomae which records the presence of Jesus and Thomas at Taxila, in present day Pakistan.</div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">Jesus, his mother Mary, and Thomas proceeded towards Murree also in Pakistan. Mary died there and was buried at a hill top known as Pindi-Point. The town Murree was until 1875 called Mari and, was named after her. Her tomb adjoining the Defense Tower is even today called: Mai Mari da Asthan - the resting place of Mother Mary.</div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">We can almost with certainty trace the entry of Jesus into Kashmir through a valley called Yusu Margh, which is named after him and where the race of Yudu (Jews) is still to be found. It lies on the bridle route followed by merchants coming, generally on foot, from Kaghan and Afghanistan. The Kaghan valley on one side touches Kashmir and on the other the Murree hills. Aish Muqam (about 47 miles from Srinagar) is not far from Yusu Margh. In fact it lies on the same route. Aish or Ashush is a perversion of Issa (Jesus).</div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">There is another significant fact which, more than anything else, proves that Jesus did come to Kashmir. I give below a few names known to Kashmir history and geography:</div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">Aish Muqam </div><div style="text-align: justify;">Arya-Issa </div><div style="text-align: justify;">Issa-Brar </div><div style="text-align: justify;">Issa-eil </div><div style="text-align: justify;">Issa Kush </div><div style="text-align: justify;">Issa Mati </div><div style="text-align: justify;">J-yes-Issa </div><div style="text-align: justify;">J-yes-Issa-vara </div><div style="text-align: justify;">Kal-Issa </div><div style="text-align: justify;">Ram-Issa </div><div style="text-align: justify;">Yusu-dha </div><div style="text-align: justify;">Yusu-dhara </div><div style="text-align: justify;">Yusu-gam </div><div style="text-align: justify;">Yusu-hatpura </div><div style="text-align: justify;">Yusu-kun </div><div style="text-align: justify;">Yusu-maidan </div><div style="text-align: justify;">Yusus-mangala </div><div style="text-align: justify;">Yusu-marg </div><div style="text-align: justify;">Yusu-nag </div><div style="text-align: justify;">Yusu-para </div><div style="text-align: justify;">Yusu-raja </div><div style="text-align: justify;">Yusu </div><div style="text-align: justify;">Yusu Varman </div><div style="text-align: justify;"><br /></div><div style="text-align: justify;"><b>The Tomb of Jesus in Kashmir</b></div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">We have traced the life of Jesus from his escape on the cross to this travel and abode in the mountains of Afghanistan and the Vale of Kashmir in a successful search of the lost tribes of Israel and in fulfillment of his proclaimed Divine mission. Another decisive piece of evidence in support of this is provided by the discovery of his tomb in Mohalla Khaniyar in Srinagar. It is called Rauzabal and is described as the tomb of Yuz Asaf, the prophet, who is also styled as Shahzada Nabi (the Prince of Prophet). This discovery and revelation was made by the Promised Messiah through Divine guidance and research. Here again we find strong evidence in support of proclamation. We find a description of the tomb in the book of the "British Resident in Kashmir" (Sir Francis Younghusband):</div><div style="text-align: justify;">There resided in Kashmir some 1,900 years ago a saint of the name of Yuz Asaf, who preached in parables and used many of the same parables as Christ uses, as, for instance, the parable of the sower. His tomb is in Srinagar ... and the theory is that Yuz Asaf and Jesus are one and the same person. When the people are in appearance of such a decided Jewish cast, is it curious that such a theory should exist.</div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">Captain C. N. Enrique in his book "The Realms of God" says:</div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">During my stay in Srinagar I came upon a curious tradition concerning some of the tombs in the city. There is one tomb said to be that of Christ.</div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">Sheikh Al-Said-us-Sadiq, who lived in the third and fourth centuries of the Muslim era, and who wrote over 200 books, writes as follows:</div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">Then Yus Asaf, after roaming about in many cities, reached that country which is called Kashmir. He travelled in it far and wide and stayed there and spent his (remaining) life there, until death overtook him, and he left the earthly body and was elevated towards the Light. But, before his death he sent for a disciple of his, Ba'bad (Thomas) by name, who used to serve him and was well-served in all matters. He (Yuz Asaf) expressed his late will to him and said: My time for departing from this world has come. Carry on your duties properly and turn not back from truth, and say your prayers regularly. He then directed Ba'bad (Thomas) to prepare a tomb over him (at the very place he died). He then stretched his legs towards the West and head towards the east and died. May God bless him.</div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">Abdul Qadir bin Qaziul-Quzat Wasil Ali Khan writes in his book "Hashmat-i-Kashmir": "... the tomb is described by the people of the location to be that of a prophet of the people of the book which words are generally applied to Christians."</div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">Mulla Nadiri, the first Muslim historian of Kashmir, writes about Takhte Sulaiman on the flank walls encasing the staircase. One of them says: "At this time Yuz Asaf proclaimed his prophethood, year fifty and four"; and another says: "He is Jesus", Prophet of the Children of Israel."</div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">The Holy Prophet, may peace and blessings of Allah be upon him, declared nearly 1400 years ago, that Christianity would not decline nor would its progress be retarded until the Promised Messiah, at whose hands the cross was destined to be smashed, appeared in the world. This prophecy indicated that in the time of the Promised Messiah such discoveries would be made as would throw light on the Christian doctrine of crucifixion and ascension which would be discarded in the face of overwhelming evidence from the Scriptures, medical research and other discoveries. This time has arrived. It is happening. Like the first night's moon all cannot see it, but for how long? The accumulated and entrenched prejudices and misconceptions nourished and held for nearly 2,000 years have begun to be dissipated. Indeed, truth is beginning to assert its slow but undeniable and inevitable claim to recognition. Look at the storm which greeted the Promised Messiah's writing on the subject some 80 years ago. Look how much of what he revealed then to a hostile world is quietly accepted today. The rest, too, is bound to be acknowledged as the knowledge spreads and barriers of prejudice and preconceived notions tumble down in the face of new discoveries and the truth. Then nations the world over will begin to acknowledge the truth and the ground will be cleared to lay the foundation of a new world order which will free humanity from its present costly conflicts and acrimonious dissensions which so hamper the attainment of the purpose of human creation.</div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">Let me conclude my address with certain prophetic words from the Promised Messiah in his book "Tuzkira-tush-Shahadatain."</div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">The third century from this day shall not pass until all those who look for the descent of Jesus from heaven, Christians or Muslims, will despair of it and will forsake the false beliefs now so fondly cherished by them. Then there will be one religion in the world and one leader. I have been sent to sow a seed and I have sown it. It will grow and bear flowers and fruit in due season and there is none who can uproot it.</div></div><div style="text-align: justify;"><br /></div><div><div style="text-align: justify;">M. M. Ahmad*</div><div style="text-align: justify;">The Muslim Sunrise, Summer 1991</div></div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">*Mirza Muzaffar Ahmad was born in 1913 at Qadian, Punjab, India and is the grandson of Hazrat Mirza Ghulam Ahmad, the Promised Messiah. He became a director of the International Bank for Reconstruction and Development (the World Bank) in 1972 and in 1974 Deputy Executive Secratery of the Joint Development Committee.</div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">Mr. M. M. Ahmad took a B.A. at the Government College, Lahore, followed by a B.A. (Hons) at London University. He became a barrister of the Middle Temple.</div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">He joined the Indian Civil Service and held a number of important positions in Government. In 1966 he was appointed Deputy Chairman (with ministerial rank) of the Government of Pakistan's Planning Commission. In 1971 he was appointed Financial Advisor (with Cabinet rank) to the President of Pakistan. At present he is the Amir of Ahmadiyya Movement in Islam, USA.</div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">Source: <a href="http://www.alislam.org/library/links/00000094.html">alislam.org</a></div>bee chanhttp://www.blogger.com/profile/11566154267366290803noreply@blogger.com0tag:blogger.com,1999:blog-1219406241908396353.post-75245985166156296932011-05-02T21:51:00.000-07:002011-05-02T21:53:04.267-07:00Buddha and Jesus<div style="text-align: justify;">Buddha and Jesus were both holy prophets of God who appeared in their own times for the spiritual rejuvenation of the people to whom they were sent. Buddha appeared in India about six hundred years before Jesus. In both were found a purity of life, sanctity of character and patient endurance under fierce persecution. It appears that they were both very near in resemblance as suggested by the following analogies.</div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">Jesus was born of a virgin without carnal intercourse. (Matth. Chapter 1)</div><div style="text-align: justify;">Buddha was born of a virgin without carnal intercourse. (Hinduism by Williams, pp. 82 and 108)</div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">When Jesus was an infant in his cradle, he spoke to his mother and said: I am Jesus, the son of God. (Gospel of Infancy)</div><div style="text-align: justify;">When Buddha was an infant, just born, he spoke to his mother and said: I am the greatest among men. (Hardy's Manual of Buddhism, pp. 145-6)</div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">The life of Jesus was threatened by King Herod. (Matth. 2:1)</div><div style="text-align: justify;">The life of Buddha was threatened by King Bimbarasa. (History of Buddha by Beal pp. 103-104)</div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">When Jesus was a young boy we are told that the learned religious teachers were astonished at his understanding and answers. (Luke 2:47)</div><div style="text-align: justify;">When sent to school, the young Buddha surprised his masters. (Hardy's Manual of Buddhism)</div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">Jesus fasted for forty days and nights. (Matth. 4:2)</div><div style="text-align: justify;">Buddha fasted for a long period. (Science of Religion by Muller, p 28)</div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">It is believed that Jesus will return to this world. (Acts 1:11)</div><div style="text-align: justify;">It is believed that Buddha will return to this world. (Angel-Messiah by Bunsen, Ch. 14)</div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">Jesus said: Think not that I am come to destroy the law, or the prophets; I am not to destroy but to fulfill. (Matth. 5:17)</div><div style="text-align: justify;">Buddha came not to destroy the law but to fulfill it. (Science of Religion by Muller, p 140)</div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">Jesus taught: Love your enemies, bless them that curse you, do good to them that hate you. (Matth. 5:44)</div><div style="text-align: justify;">According to Buddha, the motive of all our actions should be pity, or love for our neighbour. (Science of Religion by Muller, p 249)</div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">It is recorded certain of the scribes and pharisees answered, saying, Master we would see a sign from thee. (Matth. 12:38)</div><div style="text-align: justify;">It is recorded in the Sacred Canon of the Buddhists that the multitude required a sign from Buddha that they might believe. (Science of Religion by Muller, p 27)</div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">It is written in the New Testament that Jesus said: If thy right eye offend thee, pluck it out, and caste it from thee. (Matth. 5:29)</div><div style="text-align: justify;">A story is related of a Buddhist ascetic whose eye offended him so he plucked it out and threw it away. (Science of Religion by Muller, p 245)</div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">The basic teachings of Buddha are very similar to those taught by Jesus most of which are contained in his Sermon on the Mount. (Matth. ch 5)</div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">The essence of Buddha's teachings are:</div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">Gautama Buddha taught that all men are brothers, that charity ought to be extended to all, even to enemies; that men ought to love truth and hate the lie; that good work ought not to be done openly; but rather in secret; that the dangers of riches are to be avoided; that man's highest aim ought to be purity in thought, word and deed, since the higher things are pure, whose nature is akin to that of man.</div><div style="text-align: justify;">(The Angel-Messiah by Benson)</div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">There are, indeed, also points of resemblance in the history of Buddha and Jesus. It has been declared that history of Jesus, as portrayed in the New Testament, is a copy of the history of Buddha:</div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">The most ancient of the Buddhistic records known to us contain statements about the life and the doctrines of Gautama Buddha which correspond in a resemblance manner, and impossibly by mere chance, with the traditions recorded in the Gospels about the life and teachings of Jesus.</div><div style="text-align: justify;">(The Angel-Messiah by Benson, p 50)</div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">The view has been advanced that the similarities found in the lives and teachings of Gautama Buddha and Jesus could not happen by chance and that as Buddha is the older than Christianity then the former is the parent of the latter. This, of course, is speculation as there are many teachings and points similar and common to all religions.</div><div style="text-align: justify;"><br /></div><div style="text-align: justify;"><div style="text-align: justify;">Bashir Ahmad Orchard</div><div style="text-align: justify;">The Review of Religions, June 1990</div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">souce: <a href="http://www.alislam.org">alislam.org</a></div></div>bee chanhttp://www.blogger.com/profile/11566154267366290803noreply@blogger.com0tag:blogger.com,1999:blog-1219406241908396353.post-18724798043678350792011-04-20T00:23:00.000-07:002011-04-20T00:27:12.002-07:00Fears of Indonesia’s Ahmadiyah sect<a onblur="try {parent.deselectBloggerImageGracefully();} catch(e) {}" href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhtZqyCgLFqKrh3qFgD9nO7PHg9U6VUfZIZGeHtOIkxqroPtoMwnl4NgMDBlEeCS7Guk05TpxPy-56R7gLr0vul2wDkSGXxW9VOx__frFlQcN2ExTYM7nTqcUF5aOGFDOylBKvj5v6wdaka/s1600/indon_rally_afp.jpg"><img style="float: left; margin: 0pt 10px 10px 0pt; cursor: pointer; width: 304px; height: 171px;" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEhtZqyCgLFqKrh3qFgD9nO7PHg9U6VUfZIZGeHtOIkxqroPtoMwnl4NgMDBlEeCS7Guk05TpxPy-56R7gLr0vul2wDkSGXxW9VOx__frFlQcN2ExTYM7nTqcUF5aOGFDOylBKvj5v6wdaka/s320/indon_rally_afp.jpg" alt="" id="BLOGGER_PHOTO_ID_5597563929889533266" border="0" /></a><br /><div style="text-align: justify;">In the Indonesian city of Bogor, members of a small Islamic sect called the Ahmadiyah tried to ignore the police patrol car parked opposite their mosque as they walked to Friday prayers.<br /><br />Peering in through the window, I could see them kneeling, facing Mecca, listening to a sermon.<br /><br />But at any slight noise, several heads turned round nervously.<br /><br />The Ahmadiyah are afraid and it is obvious why. Hardline Islamic groups want the sect to be banned - they say it deviates from the tenets of Islam, and therefore has no place in Indonesian society.<br /><br />Over the past few months these hardliners have become increasingly vocal in their demands - holding rallies in central Jakarta and airing their views in the media.<br /><br />But some have taken it even further. In February, a violent mob bludgeoned three Ahmadis to death. Since then, houses and mosques have been attacked and protesters have vowed to escalate the violence if they do not get their way.<br /><br />And it is not just hardliners who want the Ahmadiyah disbanded.<br /><br />In TV talk-shows and internet chat-rooms, it is obvious that an increasing number of Indonesians, while not condoning the violence, would like to see an end to the Ahmadiyah in their country.<br /><br />One man we spoke to, who lived opposite the Ahmadis’ mosque in Bogor, said he thought it would be better if they just went away.<br /><br />Even the local authorities are making life difficult for them.<br /><br />In common with some other provinces, officials in West Java - which includes the city of Bogor - have recently issued a new set of decrees restricting the Ahmadiyah’s activities.<br /><br />The Ahmadiyah are not allowed to promote any of their activities, or convert anyone to their faith. They are also being encouraged to attend meetings to re-integrate themselves into mainstream Islam.<br /><br /><span style="font-weight: bold;">Low profile</span><br /><br />So what have the Ahmadiyah done that is causing so much offence?<br /><br />When I watched their prayers through the window, there did not appear to be any obvious differences between the Ahmadis and the mainstream Sunni Muslims who make up the majority of the Indonesian population.<br /><br />The men were modestly dressed, and the women - confined to the balcony - wore the hijab. The format seemed virtually identical to Islamic prayers I have seen in other mosques.<br /><br />Afterwards, when I spoke to Muhammad Harris, the local Ahmadiyah leader, he agreed that his faith was actually very similar to that of his Sunni neighbours.<br /><br />“The prophet Muhammad is the last prophet - there is no other prophet after him,” he said.<br /><br />“But unlike other Muslims, we believe our founder was a loyal disciple who was chosen to continue the teaching of Islam that came through Muhammad.”<br /><br />Hardline Islamic groups, though, insist the Ahmadiyah faith disputes that Muhammad was the last prophet, and is therefore nothing short of blasphemy - an offence against Islam and a violation of Indonesian law.<br /><br />And Mohammad Harris is suffering for it.<br /><br />There used to be a sign outside his mosque saying it belonged to the Ahmadiyah, but that has been taken down now, after officials asked for it to be removed.<br /><br />People he knows have had to flee their homes after being threatened, and having their mosques and homes attacked.<br /><br />His own mosque has not been affected, but given the presence of the police patrol outside the building - one plain-clothed officer was even inside, mingling with the congregation - it is obvious that it might be a target.<br /><br /><span style="font-weight: bold;">‘Took an oath’</span><br /><br />While local authorities have been announcing decrees against the sect, the national government has so far shied away from making any definite pronouncements against the Ahmadiyah.<br /><br />After all, although Indonesia is the world’s most populous Muslim country, it has a secular constitution - including the right to freedom of religious expression.<br /><br />Nasarudin Umar, the religious ministry’s director general for Islamic guidance, said he wanted to explore other measures before banning the Ahmadiyah.<br /><br />“We’re asking Islamic groups, clerics and experts to give comprehensive guidance to both Ahmadiyah members and mainstream Muslims. We believe that the more they understand their religion, the more co-operative they’ll be.<br /><br />“In terms of whether the Ahmadiyah should be banned, we’re still studying whether it will be the best.”<br /><br />Other officials, though - including the religious affairs minister Suryadharma Ali - have already decided that the sect should be disbanded.<br /><br />For human rights groups, this is a very worrying sign. In the past, Indonesia has often been praised for its religious tolerance, allowing many different faiths to live together side by side.<br /><br />Poengky Indarti, executive director of the rights group Imparsial, said that if the government decided to ban the Ahmadiyah, other minority groups might meet the same fate.<br /><br />“In the near future I think that it’s also dangerous for the Shia groups here in Indonesia, because many Indonesians are majority Sunni - I’m afraid this will become a clash between Islam versus Islam,” she said.<br /><br />But whatever the government tries to do to limit the Ahmadiyah, the one thing it will not be able to do is convert the faithful, Muhammad Harris among them.<br /><br />“God willing I’ll always be an Ahmadiyah,” he said. “I took an oath to follow it and I’m going to stick to it.”<br /><br />Source: <a href="http://thepersecution.org/world/indonesia/11/04/bbc18.html">thepersecution.org</a><br /></div>bee chanhttp://www.blogger.com/profile/11566154267366290803noreply@blogger.com0tag:blogger.com,1999:blog-1219406241908396353.post-3005098438151742722011-04-19T23:52:00.000-07:002011-05-02T22:01:17.558-07:00Fatwa-fatwa Kontroversi Sejak Zaman Nabi Adam Hingga Sekarang<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEigWlhY3UsLGXQAPcRD6vWnZrXinommiI0d7a5qBkQX1thArWGXxPqizl9oGlYDoOqJFBMgnp8eC2_BavfXt9x-AY_txvlUoME9YtVXmwG-zUkHKF5kf4ZDTgJ50Bq2ssjuKuib4NG5cxjF/s1600/coverfatwa.jpg" onblur="try {parent.deselectBloggerImageGracefully();} catch(e) {}"><img style="float: left; margin: 0pt 10px 10px 0pt; cursor: pointer; width: 171px; height: 248px;" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEigWlhY3UsLGXQAPcRD6vWnZrXinommiI0d7a5qBkQX1thArWGXxPqizl9oGlYDoOqJFBMgnp8eC2_BavfXt9x-AY_txvlUoME9YtVXmwG-zUkHKF5kf4ZDTgJ50Bq2ssjuKuib4NG5cxjF/s320/coverfatwa.jpg" alt="" id="BLOGGER_PHOTO_ID_5597555754229377090" border="0" /></a><br />Jumlah halaman : 240 B/W<br />Penulis : Syamsul Ulum<br />Penerbit : Mataram Publishing<br />Harga : Rp 60.000<br /><br /><div style="text-align: justify;">Sejarah awal dari kehidupan para nabi dan rosul, para wali, para imam, para mujahid Islam dan orang-orang shaleh yang saat ini menjadi teladan kita semua. Sejarah telah mencatatnya bagaimana mereka dimasa awal dakwahnya banyak sekali mendapat perlawanan dan penganiayaan, baik secara fisik ataupun dalam bentuk fatwa-fatwa. Dari sejak Nabi Adam a.s., hingga Nabi Isa a.s. dan yang mulia Nabi Muhammad SAW pun tak luput dari fatwa-fatwa yg dikeluarkan oleh pemuka-pemuka agama di zamannya.<br /><br />Karena itu, demi untuk menjaga persatuan, kebersamaan, kerukunan dalam kehidupan beragama yang lebih baik dan santun di bumi pertiwi ini, marilah kita lebih bijak dan berhati-hati untuk mengatakan kafir, murtad dan sesat terhadap siapapun.<br /><br />Pemesanan <a href="http://nulisbuku.com/books/view/fatwa-fatwa-kontroversi-sejak-zaman-nabi-adam-hingga-sekarang">disini</a><br /></div>bee chanhttp://www.blogger.com/profile/11566154267366290803noreply@blogger.com1tag:blogger.com,1999:blog-1219406241908396353.post-43461911726305078142011-04-19T23:40:00.000-07:002011-05-02T21:59:49.491-07:00Menyambut Kedatangan Imam Mahdi<a href="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEi5JY4xJM9_lTO7LydXX0vHeSAPSd2kOqoS9i93TxUeVLz4B4rMevkSeWHaUjx8BgBXH-7JaOsosdKQo2nzuBHgTMEKOeWZSaxYA3gGbFrYti9xM2OHDqeGUe333-VtxglVFLTl0av4mIrZ/s1600/menyambut-kedatangan-imam-m.gif" onblur="try {parent.deselectBloggerImageGracefully();} catch(e) {}"><img style="float: left; margin: 0pt 10px 10px 0pt; cursor: pointer; width: 169px; height: 247px;" src="https://blogger.googleusercontent.com/img/b/R29vZ2xl/AVvXsEi5JY4xJM9_lTO7LydXX0vHeSAPSd2kOqoS9i93TxUeVLz4B4rMevkSeWHaUjx8BgBXH-7JaOsosdKQo2nzuBHgTMEKOeWZSaxYA3gGbFrYti9xM2OHDqeGUe333-VtxglVFLTl0av4mIrZ/s320/menyambut-kedatangan-imam-m.gif" alt="" id="BLOGGER_PHOTO_ID_5597554165605658258" border="0" /></a>Jumlah halaman : 203 B/W<br /><div style="text-align: justify;">Penulis : Danial Anwar<br />Penerbit : Mataram Publishing<br />Harga : Rp 65.000<br /><br />Semua agama yang mempercayai datangnya seorang pembaharu, yang dalam agama Islam disebut Imam Mahdi mempercayai bahwa kemunculannya nanti adalah disaat umat manusia berada dalam titik nadir kemrosotan akhlak dimana kebejatan dan kezaliman merajarela.<br /><br />Hal tersebut juga disampaikan oleh Rasulullah Shallallahu ‘alaihi wa sallam., salah satunya seperti disebutkan dalam hadits nabi yang di riwayatkan oleh Thabrani.<br /><br />Buku ini membahas akan kedatangan Imam Mahdi, Juru Selamat, Pembaharu atau Sang Piningit menurut kepercayaan agama-agama dan kepercayaan lainnya. Serta pengakuan dari orang-orang yang mengaku bahwa dirinya adalah Imam Mahdi yang telah ditunggu-tunggu kedatangannya oleh ummat manusia.<br /></div><br />Pemesanan <a href="http://nulisbuku.com/books/view/menyambut-kedatangan-imam-mahdi">disini</a><div><br /></div>bee chanhttp://www.blogger.com/profile/11566154267366290803noreply@blogger.com0tag:blogger.com,1999:blog-1219406241908396353.post-57060436207128049482011-04-10T23:16:00.000-07:002011-04-10T23:48:57.147-07:00Nabi Palsu, Sikap Nabi, dan Ahmadiyah<div style="text-align: justify;">TEMPO Interaktif. Pada tahun kesepuluh Hijriah, Nabi Muhammad SAW menerima surat dari seseorang yang mengaku jadi nabi. Namanya Musailamah bin Habib, petinggi Bani Hanifah, salah satu suku Arab yang menguasai hampir seluruh kawasan Yamamah (sekarang sekitar Al-Riyad). Dalam suratnya, Musailamah berujar: “Dari Musailamah, utusan Allah, untuk Muhammad, utusan Allah. Saya adalah partner Anda dalam kenabian. Separuh bumi semestinya menjadi wilayah kekuasaanku, dan separuhnya yang lain kekuasaanmu….”<br /><br />Seperti dituturkan ahli tafsir dan sejarawan muslim terkemuka pada abad ketiga Hijriah, Imam Ibn Jarir Al-Tabari (838-923), dalam kitabnya Tarikh al-Rusul wa al-Muluk (Sejarah Para Rasul dan Raja) atau yang dikenal sebagai Tarikh al-Tabari, Musailamah bukanlah sosok yang sepenuhnya asing bagi Nabi. Beberapa bulan sebelum berkirim surat, Musailamah ikut dalam delegasi dari Yamamah yang menemui beliau di Madinah dan bersaksi atas kerasulannya. Delegasi inilah yang kemudian membawa Islam ke wilayah asal mereka dan membangun masjid di sana.<br /><br />Menerima surat dari Musailamah yang mengaku nabi, Rasul tidak lantas memaksanya menyatakan diri keluar dari Islam dan mendirikan agama baru, apalagi memeranginya. Padahal gampang saja kalau beliau mau, karena saat itu kekuatan kaum muslim di Madinah nyaris tak tertandingi. Mekah saja, yang tadinya menjadi markas para musuh bebuyutan Nabi, jatuh ke pelukan Islam. Yang dilakukan Rasul hanyalah mengirim surat balasan ke Musailamah: “Dengan Nama Allah Yang Maha Pemurah dan Pengasih. Dari Muhammad, utusan Allah, ke Musailamah sang pendusta (al-kazzab). Bumi seluruhnya milik Allah. Allah menganugerahkannya kepada hamba-Nya yang Dia kehendaki. Keselamatan hanyalah bagi mereka yang berada di jalan yang lurus.” Rasul menempuh dakwah dengan cara persuasi dan bukan cara kekerasan. Musailamah memang dikutuk sebagai al-Kazzab, tapi keberadaannya tidak dimusnahkan.<br /><br />Namun, setelah Nabi wafat, ceritanya jadi lain. Umat Islam yang masih shocked karena ditinggal pemimpinnya berada dalam ancaman disintegrasi. Sejumlah suku Arab menyatakan memisahkan diri dari komunitas Islam di bawah pimpinan khalifah pertama, Abu Bakr al-Shiddiq. Sebagian dari mereka mengangkat nabi baru sebagai pemimpin untuk kelompok mereka sendiri. Musailamah dan sejumlah nabi palsu lain, seperti Al-Aswad dari Yaman dan Tulaikhah bin Khuwailid dari Bani As’ad, menyatakan menolak membayar zakat, suatu tindakan yang pada masa itu melambangkan pembangkangan terhadap pemerintah pusat di Madinah. Abu Bakr lalu melancarkan ekspedisi militer untuk menumpas gerakan pemurtadan oleh para nabi palsu tersebut, yang menurut dia telah merongrong kedaulatan khalifah dan membahayakan kesatuan umat. Perang Abu Bakr ini dikenal sebagai “perang melawan kemurtadan (hurub al-ridda).”<br /><br />Tampaknya, “perang melawan kemurtadan” inilah yang diadopsi begitu saja oleh para pelaku kekerasan terhadap Ahmadiyah tanpa disertai pemahaman yang mumpuni terhadap duduk perkaranya. Penyerangan brutal di Banten minggu lalu, yang menewaskan tiga warga Ahmadiyah, secara luas memang telah dikecam bahkan oleh banyak kalangan muslim sendiri, entah dengan alasan menodai citra Islam yang damai, merusak kerukunan beragama, atau melanggar hak asasi kaum minoritas. Tapi bagi para pelaku penyerangan dan yang membenarkannya, seperti FPI, apa yang mereka lakukan semata-mata demi membela Islam dari noda pemurtadan. Jemaah Ahmadiyah dianggap telah murtad karena mengakui Mirza Ghulam Ahmad sebagai nabi, dan karena itu mesti dikeluarkan secara paksa dari Islam.<br /><br />Ironisnya, Majelis Ulama Indonesia (MUI), Menteri Agama, dan pihak-pihak yang mengaku tidak menyetujui anarkisme terhadap Ahmadiyah, yang terus memaksa agar Ahmadiyah menjadi agama baru di luar Islam, sebenarnya juga memakai pendekatan “perang melawan kemurtadan” secara gegabah. Dalam hal ini, perbedaan MUI dan Menteri Agama dengan kaum penyerang Ahmadiyah hanya terletak dalam hal metode, tapi tidak dalam tujuan. Saya sebut ironis karena majelis ulama, yang berlabel “Indonesia” di belakang, ternyata merubuhkan prinsip kebinekaan Indonesia. Ironis karena seorang menteri yang merupakan hasil pemilu demokratis ternyata mempunyai pandangan yang melenceng dari konstitusi demokratis yang menjamin hak setiap warga menjalankan agama sesuai dengan keyakinannya. Yang paling ironis, Presiden Susilo Bambang Yudhoyono membiarkan saja semua itu terjadi.<br /><br />Lepas dari itu, kalau kita tinjau dari sudut doktrin dan sejarah Islam pun, pemakaian kerangka “perang melawan pemurtadan” untuk menyikapi Ahmadiyah sejatinya sama sekali tak berdasar. Patut diingat, sebutan “perang melawan kemurtadan” bukanlah kreasi Abu Bakr sendiri, melainkan penamaan belakangan dari para sejarawan muslim. Disebut demikian barangkali karena yang diperangi saat itu memang arus pemurtadan yang terkait dengan munculnya sejumlah nabi palsu. Dan gerakan nabi palsu pada masa itu berjalin berkelindan dengan upaya menggembosi kedaulatan kekhalifahan. Penolakan membayar zakat bukan hanya pelanggaran terhadap rukun Islam, tapi juga sebentuk aksi makar. Ini karena, berbeda dengan ibadah salat yang hanya melulu menyangkut hubungan hamba dan Tuhannya, urusan zakat berkaitan dengan negara. Tambahan pula, para nabi palsu tersebut juga membangun kekuatan militernya sendiri. Musailamah, misalnya, menggalang tidak kurang dari 40 ribu anggota pasukan untuk melawan pasukan muslim dalam perang Yamamah, sampai-sampai armada muslim di bawah Khalid bin Walid sempat kewalahan pada awalnya. Karena itu, perang Abu Bakr melawan kemurtadan mesti dibaca sebagai sebuah tindakan yang lebih bersifat politis ketimbang teologis, yakni berhubungan dengan penumpasan terhadap kelompok pemberontak.<br /><br />Karena itu, “perang melawan kemurtadan” versi khalifah Abu Bakr tidak bisa begitu saja diterapkan dalam konteks Indonesia sekarang. Taruhlah memang jemaah Ahmadiyah telah murtad karena mempercayai Mirza Ghulam Ahmad sebagai nabi. Tapi bukankah sejauh ini mereka belum pernah membangun kekuatan militer untuk merongrong umat Islam dan pemerintahan yang sah seperti Musailamah pada masa khalifah Abu Bakr? Bukankah sejauh ini warga Ahmadiyah hanya menuntut untuk diberi ruang menjalankan ibadah sesuai dengan keyakinannya? Kalau memang begitu, apakah tidak keliru kalau mereka diperlakukan seperti para pemberontak?<br /><br />Ditinjau dari perspektif kaidah fiqh “hukum berporos pada alasan”, gerakan pemurtadan oleh para nabi palsu pada masa Abu Bakr memang wajib diperangi, karena saat itu kemurtadan identik dengan pemberontakan yang mengancam kedaulatan khalifah dan integrasi umat. Adapun kalau sekadar murtad saja tanpa dibarengi pemberontakan, hukum yang berlaku tentu tidak sama. Pada titik inilah kita bisa mengacu pada peristiwa korespondensi antara Nabi Muhammad dan Musailamah seperti saya paparkan di awal tulisan.<br /><br />Di sinilah pemahaman tentang metodologi hukum Islam mutlak diperlukan dalam melihat pokok soalnya. Tanpa pengetahuan yang mumpuni tentang metodologi hukum Islam, keputusan yang muncul dan tindakan yang diambil mungkin saja tampak sesuai dengan ajaran syariat, tapi bisa jadi esensinya bertentangan dengan maqashid al- syari’ah (tujuan-tujuan syariat) yang lebih bersifat universal, seperti perlindungan terhadap hak-hak dasar manusia.<br /><br />Lagi pula, satu-satunya dalil Al-Quran tentang kemurtadan sama sekali tidak menyeru kaum muslim untuk memerangi kaum murtad semata-mata karena kemurtadannya. Simaklah Surat Ali Imran ayat 90. Ayat ini tidak menyinggung soal perlunya menggunakan cara-cara kekerasan dan paksaan terhadap si murtad, karena Tuhanlah yang akan menjadi hakim atas perbuatannya di akhirat nanti.<br /><br />Dalam kerangka Qurani semacam inilah kita bisa mengerti kenapa Nabi tidak menghukum Musailamah, yang tanpa tedeng aling-aling mengaku sebagai nabi. Bukan karena beliau mendiamkannya--toh Nabi melabelinya dengan gelar “Al-Kazzab”. Menurut saya, nabi bersikap seperti itu karena, dalam Al-Quran, hukuman terhadap si murtad memang sepenuhnya menjadi hak prerogatif Allah SWT. Nabi Muhammad hanyalah seorang manusia biasa yang bertugas menyampaikan risalah Ilahi. Beliau bukan Tuhan yang turun ke bumi. Itulah sebabnya Al-Quran menegaskan tidak ada paksaan dalam agama.<br /><br />Kalau Nabi saja demikian sikapnya, alangkah lancangnya Front Pembela Islam (FPI), MUI, dan Menteri Agama yang merasa punya hak untuk mengambil alih wewenang Tuhan untuk mendaulat diri mereka sebagai hakim atas orang-orang yang dianggap murtad seperti terlihat dalam sikap mereka terhadap jemaah Ahmadiyah. Di sinilah saya kira umat Islam mesti memilih dalam bersikap, mau mengikuti cara-cara FPI, MUI, dan Menteri Agama, atau meneladan sikap Rasulullah.<br /><br />*)<br />Akhmad Sahal, Kader NU, kandidat PhD Universitas Pennsylvania<br /><br />source: <a href="http://surga-mu.blogspot.com/2011/04/nabi-palsu-sikap-nabi-dan-ahmadiyah.html">surga-mu.blogspot.com</a><br /></div>bee chanhttp://www.blogger.com/profile/11566154267366290803noreply@blogger.com1tag:blogger.com,1999:blog-1219406241908396353.post-55935079637934853292011-03-29T23:38:00.000-07:002011-03-29T23:39:53.080-07:00Ministry to hold another meeting on Ahmadiyah<div style="text-align: justify;">Muslim organizations, law experts, human rights watchdogs and Ahmadiyah figures will hold a dialogue on the Ahmadiyah on Tuesday and Wednesday, the religious affairs minister said Monday.</div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">Minister Suryadharma Ali said the two-day dialogue hosted by his office would give equal chance to Muslim organizations, including the Islam Defenders Front (FPI), Ahmadiyah figures, experts and human rights activists, to present their opinions on the Islamic sect.</div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">Last week, the ministry also held a meeting on the Ahmadiyah on the heels of a fatal clash and the issuance of bylaws banning the Ahmadiyah. Jamaah Ahmadiyah Indonesia (JAI) refused to attend the meeting, saying the meeting was biased judging from the list of invitees.</div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">JAI’s legal consultant, Indonesia Legal Aid Institution Foundation (YLBHI), told The Jakarta Post that JAI would once again not attend Tuesday’s or Wednesday’s meeting.</div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">Source: <a href="http://thepersecution.org/world/indonesia/11/03/jp29.html">thepersecution.org</a></div>bee chanhttp://www.blogger.com/profile/11566154267366290803noreply@blogger.com0tag:blogger.com,1999:blog-1219406241908396353.post-30901818880929035272011-03-29T23:30:00.000-07:002011-03-29T23:36:15.747-07:00Nasionalisme Ahmadiyah<div style="text-align: justify;">Puisi serupa juga ditulis oleh penyair lain dengan judul “Pita Hitam dalam Karangan Bunga”. Kalau tidak salah ingat bait-bait puisi adalah sebagai berikut: <i>Tiga anak kecil / Dengan langkah malu-malu / Datang ke Salemba sore itu / Ini dari kami / Pita hitam dalam rangkaian bunga /untuk kakak yang ditembak mati /siang tadi</i></div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">Hari Jumat 25 Februari 1966, ratusan penduduk kota metropolitan Jakarta mengantarkan jenazah Arief Rahman Hakim, Pahlawan Ampera, ke pemakaman Blok P Kebayoran Baru. Arief Rahman Hakim sendiri lahir pada tanggal 24 Februari 1943 di Padang. Kedua orang tuannya Haji Syair dan Hakimah, adalah orang Ahmadiyah yang telah lama tinggal di kota itu. Nama yang sebenarnya adalah Ataur Rahman, tetapi kemudian nama pertama itu digantinya sendiri dengan nama Arief. Adapun tambahan nama Hakim, ia ambil dari nama ibundanya yang bernama Hakimah</div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">Pada th. 1958, ia tamat SMP dan pindah ke Jakarta untuk meneruskan pelajarannya di SMA dan kemudian melanjtkan pada fakultas kedokteran UI. Ketika di Jakarta Arief adalah seorang khudamul Ahmadiyah yang aktif. Dalam pergolakan yang dicetuskan mahasiswa untuk merobohkan rezim orde lama, Airef tidak ketinggala. Kamis, 24 Februari 1966, ia gugur tertembus peluru. Arief kemudian disebut sebagai Pahlawan Ampera. </div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">Selain Arief Rahman Hakim, orang Ahmadiyah juga tercatat dalam berbagai perjuangan kemerdekaan RI. Harian Kedaulatan Rakyat di Yogyakarta dan Harian “Merdeka” di Jakarta edisi Selasa Legi, 10 Desember 1947 memuat tulisan yang menguatkan hal ini. Dalam satu artikel yang berjudul “Memperhebat Penerangan Tentang Repoblik Gerakan Ahmadiyah Toeroet Membantoe”, dikatakan bahwa: “Betapa besarnja perhatian gerakan Ahmadijah tentang perdjoeangan kemerdekaan bangsa kita dapat diketahoei dari soerat-soerat kabar harian dan risalah-risalah dalam bahasa Ouerdue jang baroe-baroe ini diterima dari India. Dalam soerat-soerat kabar terseboet, didjoempai banjak sekali berita-berita dan karangan-karangan jang membentangkan sedjarah perdjoeangan kita. Soal-soal yang berhoeboengan dengan keadaan ekonomi dan politik Negara, biografi pemimpin-pemimpin kita, terdjamahan dari Oendang-Oendang Dasar Repoeblik dll”. </div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">Selain itu juga dikatakan: “Selain itoe terjtantoem djoega beberapa pidato jang pandjang lebar, mengenai seroean dan andjoeran kepada pemimpin-pemimpin Negara Islam, soepaja mereka dengan serentak menjatakan sikapnja masing-masing oentoek mengakoei berdirinja pemerintahan Repoeblik Indonesia. Hal yang mengharoekan ialah soeatoe perintah oemeom dari Mirza Bashiruddin Mahmoed Ahmad, pemimpin gerakan Ahmadijah kepada pengikoet-pengikoetnja di seloeroeh doenia jang djoemlahnja 82 djoeta orang soepaja mereka selama boelan September dan Oktober jang baroe laloe ini, tiap-tiap hari Senin dan Kemis berpoesa dan memohonkan do’a kepada Allah SWT goena menolong bangsa Indoenesia dalam perdjoangannja, memberi semangat hidoep oentoek tetap bersatoe padoe dalam tjita-titanya, memberi ilham dan pikiran kepada pemimpinnja goena memadjoekan negaranja menempatkan roe’b (ketakoetan) di dalam hati moesoehnja serta tercapainja sekalian tjita-tjita bangsa ini”. </div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">Tercatat pula dalam sejarah bahwa ketua Hoofdbestuur Jemaat Ahmadiyah pada masa orde lama adalah R. Muohammad Moehyidin. Beliau menjabat sebagai pegawai tinggi kementerian dalam negeri dan juga pejuang yang aktif turut serta mempertahankan kedaulatan RI di Jakarta. Pada th. 1946 beliau diangkat sebagai sekretaris panitia perayaan kemerdekaan RI yang pertama. Rencananya, beliau akan memegang bendera merah putih di barisan depan. Akan tetapi delapan hari sebelum perayaan proklamasi dilaksanakan, beliau diculik Belanda dan tidak ketahuan rimbanya hingga kini. </div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">KH. Abdurrahman Wahid (Gus Dur ) juga menyatakan ada saudaranya yang ikut Jemaat Ahmadiyah, yang ikut serta dalam perjuangan kmerdekaan RI. Saya lupa nama saudara Gus Dur tersebut. Para pembaca bisa cari mengenai data ini di internet, khusunya situs yang terkait dengan Gus Dur.</div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">Mungkin karena jasa Ahmadiyah dalam perjuangan kemerdekaan RI inilah founding father bangsa ini, Ir. Soejkarnom bersikap simpatik terhadap Jemaat Ahmadiyah. Rasa simpati presiden pertama RI ini dibadikan dalam bukunya ‘Di Bawah Bendera Revolusi’ itu juga (jilid I). Di halaman 389 Soekarno menulis: “Ya,……. Ahmadiyah tentu ada cacadnya, - dulu pernah saya terangkan di dalam suratkabar ‘Pemandangan’ apa sebabnya saya tidak mau masuk Ahmadiyah – tetapi satu hal adalah nyata sebagai batukarang yang menembus air laut: Ahmadiyah adalah salah satu faktor penting di dalam pembaharuan pengertian Islam di India, dan satu faktor penting pula di dalam propaganda Islam di benua Eropa khususnya, di kalangan kaum intelektuil seluruh dunia umumnya. Buat jasa ini – cacad saya tidak bicarakan di sini – ia pantas menerima salut penghormatan dan pantas menerima terima kasih. Salut penghormatan dan terima kasih itu, marilah kita ucapkan kepadanya di sini dengan cara yang tulus dan ikhlas” </div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">***</div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">Dari data dan fakta di atas, kita bisa menilai seberapa besar nasionalisme Ahmadiyah. Dan saya kira pembaca yang cerdas akan segera membandingkannya dengan nasionalisme kelompok-kelompok Islam radikal yang getol menyuarakan pemberangusan terhadap Jemaat Ahmadiyah belakangan ini. Bukankah kelompok-kelompok ini jugalah yang menginginkan penerapan formalisasi syariah, menginginkan dasar Negara RI yang Pancasila dan beragam ini diganti dengan ‘negara Islam’ menurut versi mereka sndiri?. Dari sini jelas terlihat, siapa yang ikut mnyumbangkan jasanya bagi nasionalisme dan kebangkitan bangsa ini, dan siapa pula yang hendak membangkrutkannya? </div><div style="text-align: justify;"><br /></div><div style="text-align: justify;"><i>Penulis adalah alumnus Pesantren Assalafie Babakan Ciwaringin, yang sekarang berkhidmah menjadi ketua PC Lakpesdam NU Cirebon, dan bekerja untuk kemanusiaan di Fahmina Institute.</i></div><div style="text-align: justify;"><i><br /></i></div><div style="text-align: justify;">Source: <a href="http://www.fahmina.or.id/index.php?option=com_content&view=article&id=293:nasionalisme-ahmadiyah&catid=15&Itemid=100012">fahmina.or.id</a></div>bee chanhttp://www.blogger.com/profile/11566154267366290803noreply@blogger.com0tag:blogger.com,1999:blog-1219406241908396353.post-23250439629809627302011-03-29T23:18:00.000-07:002011-03-29T23:25:09.159-07:00Tadzkirah Dan Kitab Suci Ahmadiyah<div style="text-align: justify;">Kenapa mereka mengatakan Kitab Suci kami Tadzkirah? Padahal Kitab Suci Kami Al-Qur'an</div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">Setelah peristiwa Cikeusik, pemberitaan tentang Ahmadiyah dan aktifitasnya cukup mendominasi media-media di Indonesia dan cukup banyak media asing yg juga memberitakannya.</div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">Berbagai forum resmi maupun kelompok-kelompok masyarakat diujung-ujung jalanpun tak luput dari membicarakan Ajaran Ahmadiyah.</div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">Pembicaraan tentang Ahmadiyah tentu saja lebih diwarnai perbedaan ajaran tersebut seperti tentang kitab suci nya yang berbeda hingga kepercayaan mereka tentang Imam Mahdi yang sudah turun.</div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">Tim Beritajitu.com yang langsung menemui cukup banyak pengikut Ahmadiyah justru mendapatkan banyak sekali informasi yang berbeda dengan informasi yang beredar di masyarakat luas.</div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">Semua pengikut Jamaah Ahmadiyah yg ditemui tim beritajitu.com mengatakan bahwa Kitab Suci mereka (Jamaah Ahmadiyah) adalah Al-Qur'an. Bahkan dari pengamatan tim beritajitu.com , hanya sedikit sekali pengikut Jamaat Ahmadiyah yang memiliki Tadzkirah yg ternyata adalah kumpulan dari pengalaman-pengalaman rohani Mirza Ghulam Ahmad yg dibukukan di era ke-khalifahan kedua dalam silsilah Kekhalifahan Jamaah Ahmadiyah.</div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">"Bagi kami pengikut Jamaah Ahmadiyah, Kitab Suci kami adalah Al-Qur'an. Lalu Kenapa mereka selalu mengatakan kitab suci kami Tadzkirah?" Kata beberapa pengikut Ahmadiyah lagi.</div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">Ketika tim beritajitu menanyakan apa yg berbeda dari ajaran Ahmadiyah? Beberapa pengikut Ahmadiyah mengatakan perbedaan cuma satu, yakni kami percaya bahwa Imam Mahdi Sudah datang.</div><div style="text-align: justify;"><br /></div><div style="text-align: justify;">Source: <a href="http://beritajitu.com/index.php?option=com_content&view=article&id=3702:kenapa-mereka-mengatakan-kitab-suci-kami-tadzkirah-padahal-kitab-suci-kami-al-quran&catid=53:islam&Itemid=84">beritajitu.com</a></div>bee chanhttp://www.blogger.com/profile/11566154267366290803noreply@blogger.com0tag:blogger.com,1999:blog-1219406241908396353.post-66735747469454715842011-03-17T01:33:00.000-07:002011-03-17T01:35:38.524-07:00Dua Karib dari Muara BaruMereka mengenang dua Ahmadi yang tewas dibunuh<br /><br />Fahri Salam<br /><br />PADA pukul 7 malam Minggu, 5 Februari 2011, Roni Pasaroni bilang “mau ngojek” kepada Rahmawati. Anak mereka, Tati Apriani, gadis lincah usia 5 tahun, melihat Papa dia pergi dari ruang tengah, sebuah petak beralas semen sekaligus ruang tidur bagi empat anggota keluarga ini. Wati, yang menjaga warung kecil di depan rumah, menyaksikan rutinitas itu selama dua tahun belakangan sejak suaminya menanggalkan identitas preman. Roni biasa berangkat pukul 8 pagi, pulang saat zuhur dan rehat siang hingga pukul 14:00, kembali ke rumah jam 4 sore. Jam 7 malam dia melanjutkan ngojek sampai pukul 01:00 dini hari. Roni mengendarai sepedamotor Yamaha MX warna merah, dibeli dengan kredit, tempat mangkalnya di ujung jalan. Itulah keseharian tetap dari suaminya, melalui sudutmata Rahmawati dari dalam rumah, hingga dia tak kembali dinihari itu.<br />Perilaku Roni berubah sejak Mahdarisa lahir, anak pertama mereka, sembilan tahun lalu. Dia kemudian mendalami agama jauh lebih intens, dengan rajin beribadah, sampai-sampai Wati kaget melihat perubahan Roni yang shalat tahajud dari seseorang yang sama yang sebelumnya bahkan tak pernah shalat lima waktu. Jumiyati, kakak perempuan Roni, pengganti peran ibu setelah orangtua cerai, terkenang masa-masa rutin saat Roni selalu mengingatkan ibadah shalat tepat waktu. Jumiyati mengalami kekagetan yang senyap sesudah Roni tiada hanya dari mendengar suara motor melintasi tempatnya. Roni rutin pergi ke tempat Jumiyati disela-sela mengojek. Tempat tinggal Jumiyati dan Mansyur, suaminya, dan enam anak mereka di kolong jembatan di Penjaringan, Jakarta Utara. Saat ada bunyi sepedamotor mendekat, Jumiyati merasa adiknya kembali—sesuatu yang takkan mungkin; dan dia mendadak menangis saat ingatan itu mengalir.<br /><br />Sebulan kemudian Rahmawati mengetahui Roni pergi bersama Warsono dan Imron—cerita dari Erni Jaeroni, istri Warsono, saat mereka berkumpul di ruang tengah, tempat di mana Tati Apriani melihat Papa dia pamit pada malam Minggu. Ini rumah petak 3×5 meterpersegi, berdempetan rumah-rumah ukuran serupa, di mana sepanjang hari tercium bau menyengat dari gelombang udara yang mengirimkan campuran air mampat di selokan, tumpukan sampah, serta ikan-ikan yang dijemur di suatu tempat di dekat muara. Kini Rahmawati duduk menggelosor di dekat lemari es, membelakangi dinding plastik yang memisahkan kamar mandi. Rak televisi, lemari pakaian dan barang-barang lain, termasuk perkakas makan, ditempatkan di tepian tembok yang menghubungkan pintu rumah. Keluarga Roni dan Warsono tinggal di Muara Baru—sebuah permukiman padat perkotaan Jakarta Utara; sebagian besar warga di sini bekerja nelayan dan buruh pabrik perikanan.<br /><br />Ketidaktahuan Rahmawati akan kepergian Roni pada malam itu, bukan lantaran dia tak acuh mengikuti keseharian suaminya, tapi justru cenderung menguatkan kesan “bidadari”—sebutan yang disematkan Jumiyati, kakak Roni, atas peran Wati menetralisir sifat-sifat buruk Roni. Itu juga kurang-lebih menyiratkan masa silam pasangan ini. Wati dan Roni menikah sebelas tahun lalu dan keluarga Wati dari Jeneponto, Makassar, menolak anaknya menikah dengan preman. Roni jatuh cinta seperti remaja berhati buta kepada perempuan buruh pabrik dan dia mengancam, “Kalau Lu kagak mau, gua culik, gua bunuh!” Pada suatu malam Minggu saat pacar Wati berkunjung, Roni muncul tanpa diduga lalu amarahnya meledak, mengajak pacar Wati berkelahi—oleh Wati diminta kabur. Gelas yang dihidangkan untuk pacarnya dipecahkan Roni. Roni menyayat pergelangan tangan sendiri dan luka itu mendapat sepuluh jahitan.<br /><br />Saat hamil muda, keluarga Wati mengirim abang dia dan polisi ke Muara Baru, minta kandungan digugurkan. Tetapi Roni menolak, “Jangan, Ma! Nanti kita berdosa kalau gugurin.”<br /><br />“Ya, saya juga tahu,” kata Wati, “Tapi kamu bajingan. Kita mau makan apa?”<br /><br />“Ya, udah, ayo kita ke Surabaya!”<br /><br />Roni mengajak Wati ke rumah ayahnya, yang menikah lagi dengan perempuan dari Malang sesudah bercerai. Mereka kembali ke Muara Baru saat usia kandungan sudah tua. Orangtua Wati mulai menerima pernikahan mereka setelah Mahdarisa lahir. Empat tahun kemudian, Tati Apriani mengeluarkan tangisan pertamanya di dunia.<br /><br />Roni belum memutuskan kehidupan jalanan. Namun Jumiyati, diasuh nenek dari pihak ibu bersama Roni, mengatakan adiknya “nggak pernah” memberikan “uang haram kepada keluarga” dari jatah dia sebagai preman. Abdul Atto, pensiunan guru berusia 67 tahun dan guru pembimbing Roni, menyebut Roni dulu adalah “bajingan.” Rahman, teman mengobrol Roni nyaris sepanjang malam, bercerita Roni pegang keamanaan dua pabrik di Muara Baru serta satu pangkalan bus, jurusan Jakarta-Pekalongan, di mana dia “tinggal duduk” sudah dapat duit “minimal Rp 50ribu.”<br /><br />Sewaktu kecil di Tanjung Priok, Roni lari saat hendak disunat, naik mobil kontainer. Satu gigi-seri dia tanggal separuh kala terjatuh dari atap sewaktu mengambil bulu kok badminton. Bertahun-tahun setelah dia bisa menyetir sepedamotor, dia pun terjatuh lagi dan gigi-seri itu tanggal utuh. Orang-orang di Muara Baru menjulukinya “Roni Ompong.”<br /><br />Dia memiliki tato naga di punggung yang melilit sekujur badan. Mansyur, suami Jumiyati, bercanda tentang tato itu: “Udah makan belum tuh naganya, nih makan, laper kali tuh naga, Ron?!”—sambil menyodorkan piring nasi ke mulut naga. Pada akhirnya, tato itu adalah pengenal yang jelas dari tubuh Roni, plus satu giginya yang ompong, saat tubuhnya tak bernyawa, berada sekira tujuh jam perjalanan dari Muara Baru.<br /><br />Nama dia yang pertama muncul, secara definitif, sebagai korban tewas di Cikeusik pada 6 Februari 2011. Seseorang dari kolega Roni mendatangi rumah Rahmawati pada pukul 10 malam Senin, mengabarkan Roni telah meninggal. Wati jatuh pingsan. Saat terbangun, para tetangga sudah berkerumun. Ada kegaduhan. Ada banyak dari mereka menangis. Mahdarisa dan Tati Apriani meraung histeris.<br />Rahmawati segera menelepon keluarga di Jeneponto. Oom dan Mama dia langsung pesan tiket pesawat pada hari Senin, 7 Februari. Mereka dapat jadwal penerbangan pukul 5 sore dan tiba di Muara Baru pukul 8 malam. Mayat Roni diotopsi di rumahsakit daerah Serang, dijemput oleh Jumiyati dan keluarganya. Jenazah datang pukul 01:30 dinihari, di tengah ruangan sempit yang mendaraskan surat Yasin. Pada pukul 7 pagi, 8 Februari, penanda waktu yang menunjukkan Roni siap beraktivitas untuk ngojek tapi saat itu terbaring dalam kain kafan, jenazahnya dibawa ke Gondrong, Tangerang, untuk dimakamkan. Penguburan berlangsung sekira pukul 10 pagi bersama jenazah Tubagus Chandra, warga Parung, Bogor.<br />Sebulan kemudian saat Rahmawati dan kedua anaknya berkumpul bersama istri dan empat anak Warsono, almarhum Roni hadir dari bibir Wati dalam ingatan subuh hari selagi membangunkan Wati untuk segera wudhu. Itu kebiasaan rutin Roni yang paling diingat istrinya. Ingatan itulah yang seketika membuat airmuka Wati sembab.<br /><br />Di sela cerita tentang Roni, Tati Apriani menimpali ibunya dengan berteriak, “Mama bohong! Mama bohong!”<br /><br />Jumiyati, duduk di belakang pintu, meladeni: “Eh, nanti nggak diajak ke kolong loh!”<br /><br />Tati paling suka mengisi waktu senggang bersama “Tante Ati” di tempatnya, di kolong jembatan Berok, Penjaringan. Tati menimpali, “Nggak mau… Nggak mau!”—seraya melonjak-lonjak hingga ibunya mendongakkan kepala, sementara jemarinya meraih mulut si mama. Ucapan Tati bukan berasal dari nada sedih, tapi ada sesuatu yang lugu dan ceria dari spontanitasnya. Tante Ati mengatakan polah Tati seperti adiknya sewaktu kecil.<br /><br />Ada seorang tamu di tengah keluarga ini yang mengajak Tati mengobrol. Dia bertanya, “Papa Tati mana?”<br /><br />“Lagi kerja!”<br /><br />“Kemana?”<br /><br />“Ke Bandung.”<br /><br />Jumiyati menimpalinya, “Kemarin bilang ke Bogor, sekarang ke Bandung. Mana yang bener?”<br /><br />“Nggak mau… Nggak mau…” Bocah itu melonjak-lonjak lagi.<br /><br />“Dia sering bilang, ‘orang-orang bohong!’” kata Rahmawati.<br /><br />“Siapa yang bohong, Dek?” tanya bibinya.<br /><br />“Tante Ati bohong!”<br /><br />“Oom bohong!”<br /><br />“Semua BOHONG.”<br /><br />Tati sering merengek pada ibunya, “Minta Pak Atto balikin Papa lagi! Suruh pulangin, Ma!”<br /><br />Sehari sebelumnya, Abdul Atto mendatangi keluarga Roni dan Tati bilang lagi kepada “Pak Atto”: “Balikin, Papa. Bawa pulang!”<br /><br />Tati melihat Roni Pasaroni dikuburkan. Tapi dia mengiba kepada ibunya, “Kasihan Papa di sana sendirian kerja…”<br /><br />Mahdarisa, kini kelas 3 sekolah dasar, sering berkata kepada adiknya, “Bapak bukannya kerja. Dia di sana meninggal.”<br /><br />“Nggak! Papa lagi kerja. Dia kerja di Bandung!”<br /><br />“Tati nggak ngerti ayahnya meninggal. Dia tahu dan melihat Papa-nya dikubur. Dia minta sama Pak Atto, minta digali lagi dan dibawa pulang,” Rahmawati berkata.<br /><br />WARSONO, dari foto di internet, memiliki mata sendu, kumis tipis, jejak cambang di dagu dan rambut hitam belah tengah, dengan arah mata menengok kamera ke sudut kanan. Dia yang tertua, berusia 35 tahun, dari tiga korban tewas di Cikeusik.<br /><br />Dia menikah dengan Erni Jaeroni. Mereka memiliki lima anak, satu telah meninggal. Anak pertamanya, Merliana, usia 17 tahun, sempat sekolah kejuruan selama tiga bulan lantas memilih bekerja sebagai buruh pabrik udang di Muara Baru. Anak kedua hingga keempat, berturut-turut Dwiyati, usia 14 tahun, Tri Ayu Lestari, 9 tahun, dan Selvi Juliyanti, 1,5 tahun. Ketika Warsono pamit “mau rapat” ke Balikpapan, pada malam Minggu, 5 Februari 2011, si bungsu sedang sakit demam. Balikpapan adalah nama jalan di wilayah Cideng, lokasi kegiatan Ahmadiyah Jakarta Pusat. Warsono berangkat naik bajaj bersama Imron dan Roni Pasaroni. Dia janji kepada Erni Jaeroni: “Entar jam 10 pagi pulang.” Senin sore, Erni mendengar suaminya meninggal.<br /><br />Senin pagi, 7 Februari, Erni sempat melayat ke rumah Rahmawati. Dua korban lain sebelumnya masih sumir. Nama yang beredar hingga sehari setelah penyerangan, plus pembunuhan itu, adalah Adi Mulyadi dan Tarno; keduanya jemaat Ahmadiyah dari Cikeusik. Kabar pasti datang sesudah otopsi di rumahsakit daerah Serang. Jenazah Warsono diberangkatkan menuju desa Dukuh, Kapetakan, Cirebon, kampung halamannya.<br /><br />Rahman, jemaat Ahmadiyah yang tinggal sekampung dengan Warsono, kaget mendengar sahabatnya meninggal. Rahman supir bajaj, dia tinggal di Jembatan Dua. Sejak Januari dia pulang ke Kapetakan untuk urusan keluarga. Dia segera mendatangi kepala desa, “Pak, Warsono meninggal di peristiwa Cikeusik. Bapak sebagai kepala desa, tolong amankan pemakamannya.” Kepala desa mengamini. Setelah Rahman pulang, ada sekitar sepuluh orang mengklaim dari kelompok As-sunnah yang beraliran Wahabi, datang ke kepala desa, menolak pemakaman Warsono dan mengancam mayatnya akan “dibakar.” Namun kepala desa tak menggubris. Sempat terjadi lempar kursi. Rahmans sendiri diminta tetap di rumahnya. “Kamu diam saja di rumah. Ini urusan kami. Yang penting, besok terjadi pemakaman di sini!” ujar petugas polisi. Esok hari, 8 Februari sekitar pukul 10 siang, Warsono dikuburkan tanpa gangguan.<br /><br />Sekitar duapuluh tahun lalu Warsono ke Jakarta ikut orangtuanya. Kustolib, ayahnya, bekerja supir taksi. Kustolib berasal dari Brebes, pulang ke Kapetakan, kampung istrinya, setelah sepuh dan sakit-sakitan; dia juga mengidap stroke. Warsono tetap merantau di Jakarta. Profesi terakhir tukang service elektronik.<br /><br />Dia kenal Roni Pasaroni sejak muda. Mereka teman “nongkrong bareng dan mabuk bareng”—demikian kesaksian satu kolega mereka. Menurut Rahman, keduanya pernah belajar beladiri di satu guru silat yang sama di Muara Baru. Roni, yang seorang preman, memiliki banyak musuh dan pesaing. Warsono menjadi pendamping plus pelindung Roni berkat kepercayaan dia akan kejawen; suatu keyakinan sinkretis yang masih mengakar kuat dalam kultur masyarakat Jawa, termasuk di Cirebon pedamalan. Baik keduanya sama-sama menjalani kehidupan keras pinggiran ibukota Jakarta.<br /><br />Pada 2002 Warsono mengenal Ahmadiyah dari seorang sahabatnya. Dia penasaran tentang Mirza Ghulam Ahmad, pendiri Jemaat Ahmadiyah. “Apa benar Mirza Ghulam seorang nabi?” pikirnya sampai sulit tidur. Rasa penasarannya kian bertambah. Dia putuskan untuk datangi mubaligh Ahmadiyah di Jelambar, Jakarta Barat. Menurut kesaksian koleganya, Warsono bergabung menjadi jemaat Ahmadiyah setelah berdiskusi untuk kali kedua. Namun dia “vakum” selama dua tahun. Dia pernah sakit selama tigabelas hari, tak bisa makan dan minum. Perasaannya tersentuh saat mendapat besuk dari kolega Ahmadiyah. Dia kembali aktif dan kemudian berperan selaku ketua kelompok jemaat Ahmadiyah di Muara Baru serta pengurus jemaat Jakarta Utara. “Militansinya sangat luar biasa dalam jemaat,” demikian kesaksian itu.<br /><br />Mirza Ghulam Ahmad—yang menarik keingintahuan Warsono—lahir dari keluarga elit di Qadian, Punjab, British India pada 1835, mendirikan satu komunitas Muslim pada 1889, yang sepuluh tahun kemudian bernama Jemaat Ahmadiyah. Ia mengedepankan dialog antar-iman dan pendekatan non-kekerasan. Jemaat Ahmadiyah Indonesia resmi berdiri sebagai organisasi berbadan hukum pada 1953.<br /><br />Dalam khasanah Ahmadiyah, ada dua macam kategori nabi: kategori tasyri di mana Nabi Muhammad adalah nabi tasyri terakhir; serta ghairi tasyri, golongan nabi yang tak membawa syariah. Ia terbagi dua: mustaqil, nabi yang berdiri sendiri, serta ghairi mustaqil, menjadi nabi karena mengikut nabi lain. Kategori ghairi mustaqil, dalam istilah Nahdlatul Ulama, ialah nabi yang melaksanakan syariah Nabi Muhammad. Ia hanya pelayan Islam dan Nabi Muhammad. Dalam khasanah Ahmadiyah, kategori ini termasuk Nabi Zilli, Nabi Buruzi, Nabi Mazazi, Nabi Ummati maupun Mirza Ghulam Ahmad.<br /><br />Namun perkara “nabi” untuk merujuk Mirza Ghulam Ahmad belakangan dijadikan isu sensitif di Indonesia, terutama di Pulau Jawa, dan kian menonjol sejak Presiden Susilo Bambang Yudhoyono berkuasa pada 2004. Isu lain yang “didramatisir” ialah buku berjudul Tadzkirah, disari dari kutipan-kutipan buku atau naskah dan ceramah-ceramah Ghulam Ahmad, 27 tahun setelah dia wafat, yang dijadikan kampanye hitam sebagai “kitab suci” jemaat Ahmadiyah. Berkat siar kebencian, serta mobilisasi warga umum oleh ulama dan kyai-kyai setempat, intensitas kekerasan terhadap jemaat Ahmadiyah kian menjalar sekaligus membesar. Nama komunitas ini makin terdengar setelah ada penyerangan di Parung, Bogor, pusat kegiatan JAI, pada 19 Juli 2005.<br /><br />Pada 29 Juli 2005, Majelis Ulama Indonesia mengeluarkan fatwa yang menyatakan Ahmadiyah “…berada di luar Islam, sesat dan menyesatkan…” serta pengikutnya dianggap “murtad.” Fatwa ini perpanjangan fatwa MUI 1980 serta keputusan muktamar Organisasi Konferensi Islam di Jeddah, Arab Saudi, Desember 1985. Tiga tahun kemudian, Menteri Agama Maftuh Basyuni, Menteri Dalam Negeri Mardiyanto, dan Jaksa Agung Hendarman Supanji meneken Surat Keputusan Bersama Tiga Menteri, pada 9 Juni 2008, melarang penyebaran ajaran Ahmadiyah yang dinilai “menyimpang.”<br /><br />Tahun-tahun kekerasan terhadap jemaat Ahmadiyah itu membawa pengaruh keimanan seorang Ahmadi bernama Warsono, yang baru giat lagi setahun sebelum penyerangan Parung. Dia bukannya takut; sesuatu yang diinginkan oleh para penyerang, justru keimanannya kian solid. Ini juga Secara tak langsung melibatkan Roni Pasaroni, karib dekat Warsono, yang bukan jemaat Ahmadiyah. Ketika insiden Parung tahun 2005, Roni geram mendengar kolega-kolega Warsono diserang. Roni “sangat marah”—demikian kesaksian satu koleganya—terhadap kelompok organisasi bernama Front Pembela Islam, yang terlibat dalam penyerangan tersebut, di mana banyak pengikut FPI berasal dari Muara Baru. Namun Warsono menenangkan Roni untuk tetap sabar.<br /><br />Pada 2008, enam tahun setelah Warsono menjadi jemaat Ahmadiyah, Roni Pasaroni mengikuti langkah sahabatnya. Dua tahun kemudian mereka menjadi syuhada; korban tewas pertama dari mobilisasi kebencian sejak prakarsa fatwa MUI tahun 2005 dan SKB Tiga Menteri. Di ujung perjalanan keimanan Warsono, sejak dia pamit “ke Balikpapan” pada malam Minggu, 5 Februari, istrinya Erni Jaeroni mengenang:<br /><br />“Anaknya yang paling kecil sedang sakit demam. Saya bangun, dia nangis. Pagi saya tungggu, eh tahu-tahu dia nggak ada…”<br /><br />MASJID “Baiturrahim” di Jelambar, Jakarta Barat, berdiri di atas tanah wakaf Nasyir Mahmud Neway. Ia terletak di tengah permukiman, bangunan dua lantai, bercat putih, lantai pertama dipakai sebagai masjid. Pada 4 Maret 2011, usai shalat Jumat, lima jemaat Ahmadiyah duduk melingkar di atas karpet masjid. Ada Abdul Atto, Mansyur, Rahman serta mubaligh dan satu jemaat—menerima kedatangan saya untuk cerita almarhum Roni Pasaroni dan Warsono. Ruangan bersih dan teduh.<br /><br />Abdul Atto datang ke Jelambar sejak 1970-an, guru sekolah dasar di komplek Bank Dagang Negara di Pesing, lalu menjadi kepala sekolah dan pensiun tahun 2000. Atto mengisi waktu dengan buka tambal ban dan warung kelontong bersama Mardiyah. Atto lahir di Cisalada, perkampungan di Bogor, yang pernah diserang pada 1 Oktober 2010. Dia punya rumah di Cisalada, letaknya di belakang rumah Basyirudin Karim, front terdepan dari gang perkampungan yang berbatasan desa Kebun Kopi dan Pasar Salasa—tetangga mereka yang menyerang Cisalada. Rumah Atto selamat tapi rumah Karim beserta isinya hancur berantakan. Saya pernah bertemu Karim di Cisalada, pria sepuh 60 tahun dengan mata lelah, yang membangun rumah tersebut setahap demi setahap dari usaha menjahit sejak dari Jelambar. Properti milik Karim yang selamat hanyalah mesin jahit dan mesin obras.<br /><br />Menurut Atto, almarhum Warsono adalah “orang yang rajin.” “Dia mau usaha apapun,” kata Atto. Almarhum Roni Pasaroni dikenalkan Ato lewat Warsono, “Pak, ada preman, bapak ke rumah saya dah!”<br /><br />Atto biasa pergi dengan sepedamotor dan kali pertama bertemu Roni, dia mencium bau alkohol dari mulutnya. Roni bertanya bagaimana cara sembahyang, bagaimana cara bermasyarakat yang benar. “Saya terangin, ‘kita jangan merendahkan orang lain, nggak boleh sombong. Kalau ada orang yang nggak suka sama kita, yang jahat, kita tidak boleh melawan.’ Seperti itu. Yang biasa saja,” kata Atto. Kali kedua bau alkohol masih menguar. Ketiga kali, Roni menceritakan suatu mimpi: dia pergi haji ke Mekkah, bertemu seseorang dari 7 orang dalam rombongan haji, mengenakan kemeja rapi dan peci hitam—mirip Abdul Atto. Dia juga bermimpi minum air putih dari semacam teko dan kemudian llihat gambar muka Mirza Ghulam Ahmad. Atto menimpali, “Wah itu, Ron, air itu air rohani, berarti kamu harus belajar banyak rohani.”<br /><br />Sesudahnya, Roni sering diskusi dengan Abdul Atto. Dia datang ke Jelambar dan banyak membaca literatur Ahmadiyah. Satu kali Atto menanggapi Roni, “Sudah bener bergabung? Yakin? Kalau nggak, saya nggak mau.” Atto tanya lagi, “Kamu mau bergabung, saya nggak ngajak kan, atas kemauan kamu sendiri kan?”<br /><br />“Nggak,” jawab Roni, pendek. “Awas jangan salah,” kata Atto, “sedikit pun saya nggak ngajak kamu. Kamu datang atas keyakinan kamu sendiri.” Pada 2008, Roni memutuskan menjadi jemaat Ahmadiyah.<br /><br />Perilaku Roni berubah tapi juga bingung bagaimana mencari nafkah halal. Atto mengusulkan, “Kamu mau bawa motor?” Roni mengangguk. Dia kredit motor Yamaha MX. Dia datang ke Atto, “Pak, ini motornya nih!”<br /><br />“Wah, alhamdulillah,” jawab Atto. “Mubarak!”<br /><br />Mansyur, kakak ipar Roni, menyaksikan perubahan Roni yang dulunya pemadat dan langganan dikejar-kejar polisi. Kontrakan Mansyur dan Jumiyati mulanya satu rumah dengan Roni dan Rahmawati—mereka tinggal di lantai atas sebelum menghuni petak seadanya di kolong jembatan Berok, Penjaringan. Melihat Jumiyati penasaran dengan keimanan Roni, Mansyur berkata, “Ngapain Lu ikutan-ikutan adik Lu? Adik Lu aja nggak bener, Lu ikutan-ikutan dia?!” Tapi kemudian keluarga Mansyur menjadi jemaat Ahmadiyah. Atto bilang kepada saya, pertama kali Mansyur ibadah shalat “ya di sini, di masjid sini,”—merujuk “Baiturrahim.” Mansyur menganggukan kepala.<br /><br />Saat peristiwa berdarah di Monumen Nasional, 1 Juni 2008, ketika puluhan milisi Islam garis keras menyerang apel damai Aliansi Kebangsaan untuk Kebebasan Beragama dan Berkeyakinan, Warsono dan Roni Pasaroni justru mendatangi massa penyerang. Mereka mengajak mengobrol, “Kenapa ikut demo kamu? Ada duit nggak buat beli kopi. Ini duit.” Terutama Roni, yang mantan preman, disegani dan punya banyak kenalan. Roni dikenal humoris. Dia suka menghibur tetangga yang sedang kesusahan di Muara Baru. Rahman cerita, jika ada apa-apa, Warsono dan Roni “yang maju terdepan, saya di belakang mereka.”<br /><br />Semua dekat dengan Warsono dan Roni. Rahman cerita, ada seorang teman sekolah dasar di Kapetakan, lulusan sarjana, bercerita tentang almarhum Warsono, “Kalau masalah pelajaran mah Warsono cerdas. Tapi kalau soal agama, dia mah nol!” Saat ramai pemberitaan insiden Parung 2005, Rahman menimpali obrolan satu temannya, “Wajar diserang, orang nabinya ada 26!” Si teman membalas, “Eh, ingat ya, Lu, ada satu kampung dengan Lu yang ikut Ahmadiyah.” Rahman kaget, “Masak ya?” Si teman menjawab, “Ada. Di Muara Baru!” Kapetakan daerah kecil. Rahman tahu semua teman dia dari Kapetakan yang tinggal di Muara Baru. Dia mendengar nama Warsono.<br /><br />Dia datangi Warsono. Rahman tipe orang penuh minat besar; dia ingin mendengar langsung dari Warsono, “Bener apa nggak?” Warsono membenarkan. Mereka bahkan mengobrol banyak tentang agama. Rahman berpikir, Warsono yang dia kenal “orang yang kurang dalam soal agama. Kok saya di bawah dia.” Kesan Rahman, “Hebat amat ya!” Rahman justru tertarik. Dia minta bacaan terbitan Ahmadiyah. “Coba kayak apa?” katanya.<br /><br />Singkatnya, Rahman makin tertarik sesudah membaca khasanah Ahmadiyah. Dia diskusi panjang dengan Warsono. Dia tanya, “Kalau saya ketemu mubaligh Jakarta Barat, bisa nggak?” Warsono jawab, “Bisa!” Rahman berdebat dengan mubaligh Yaqub Suriadi di masjid “Baiturrahim”.<br /><br />Diskusi-diskusi dengan Warsono, sering berjalan hingga larut pagi, malahan bikin repot istri Warsono. Abdul Atto menjadi penengah; dia bilang menemani seseorang yang gelisah merupakan “ibadah.” Warsono juga kerap kerepotan dengan pertanyaan-pertanyaan Rahman. Atto sering diminta memberi saran.<br /><br />Penasaran, Rahman pindah ke Muara Baru dari Jembatan Dua, untuk lebih dekat dengan Warsono. Istri Rahman bilang, “Mas, apa-apaan?! Kerjanya di Jembatan Dua kok tinggalnya di Muara Baru?!” Rahman rela pulang malam. Pangkalan ojek dia di Muara baru dan sering naik dua angkutan umum jika pulang kemalaman. Rahman menangkap kesan, Ahmadiyah mengajarkan kedamaian, salah satu yang dia cari, bahkan saat dia marah sewaktu berdebat justru jemaat Ahmadiyah malah “nggak balik marah.”<br /><br />“Saya tertarik karena yang dia pahami itu yang saya cari, ajaran agama Islam seperti ini!” kata Rahman.<br /><br />Menurut Atto, Rahman “nggak main-main” belajar tentang Ahmadiyah, “Ngobrol dengan Rahman memang lama! Bukan hanya sebulan-dua bulan.” Pada akhir 2007, Rahman pun bergabung sebagai jemaat Ahmadiyah.<br /><br />Istrinya mula-mula menentang, “Kenapa kamu ikut?” Rahman menjawab, “Kalau kamu nggak suka dengan aqidah saya, nggak toleran dengan aqidah saya, silakan kamu pulang ke Pemalang.” Itu kampung halaman istrinya; ada paman Rahman, seorang penghulu, akan mengurus istri Rahman. “Jangan takut nggak diurusin,” kata Rahman. “Saya percaya dengan keyakinan saya, yang sudah saya selidiki dari awal.” Istri Rahman akhirnya ikut Ahmadiyah.<br /><br />Orangtua Rahman tahu anaknya Ahmadi. Ayah Rahman pengikut aliran As-syahadatain, satu agama lokal—sesuatu yang menjelaskan proses osmosis, atau penyerapan, akan persilangan agama dan budaya. Ibunya seorang Nahdlatul Ulama. Ibunya kasih pendapat, “Kalau menurut kamu itu benar, maju terus! Yang penting kamu jangan mencari keributan. Soal aqidah, itu urusan pribadi kamu, jika menurut kamu benar, lanjut!”<br /><br />Pada akhirnya, semua orang ini saling menguatkan. Rahman kembali mengontrak di Jembatan Dua; istrinya kini tinggal di Kapetakan. Roni Pasaroni, sepulang mengojek, biasa menjemput Rahman yang juga baru kelar menyupir bajaj. Mereka kumpul di rumah Warsono. Mereka menyewa sebuah rumah petak, di samping rumah kontrakan Warsono, dijadikan mushalla untuk shalat berjemaah. Tempat ibadah itu dibikin bersih. Ia juga menjadi lokasi obrolan larut malam antara mereka: Warsono dengan Rahman, Warsono dengan Roni, Warsono dan semuanya; lebih sering bertiga.<br /><br />Dua minggu sebelum penyerangan di Cikeusik, Roni dan Warsono sesekali menyinggung tentang syuhada. Dalam satu obrolan, Roni tanya kepada Rahman, “Kalau syahid tuh bagaimana?”<br /><br />“Wah, orang kayak kamu mah nggak mungkin, Ron,” Rahman menjawab tanpa beban. Dia merujuk satu contoh khilafah Sayyidina Umar bin Khattabb, yang tewas dibunuh. “Kamu…” kata Rahman, bercanda, “Gimana bisa syahid?!”<br /><br />Tahu kemudian Roni tewas di Cikeusik, 6 Februari 2011, Rahman mengingat perkataan itu. Dia bilang kepada saya, “Syahid dan nggak syahid itu hak Allah. Itu kan karunia. Saya tidak merasa bersalah akhirnya.”<br /><br />Jenazah Roni, dari hasil visum, mengalami patah berkeping—tulang-tulang dia hancur. Ada luka di rahang. Ada lecet geser di bagian tulang iga. Rahang atas kepala patah. Ada resapan darah di kepala. Punggung bawah dia menunjukkan luka sayat; tanda dia disabet dengan benda tajam selagi dikeroyok.<br /><br />Sementara pada jenazah Warsono, kepalanya sobek. Ada lecet geser di bagian dada, yang menunjukkan dia diseret sewaktu ajal mendekat. Ada pendarahan di kepalanya. Saat tubuhnya tak bernyawa, para penyerang masih melukai bagian zakar dengan benda tumpul.<br /><br />Abdul Atto cerita, empat hari sebelum meninggal, Roni datang ke rumahnya, masih bertanya tentang menjadi syuhada. Esoknya, Roni pinjam motor. Pada Sabtu, 5 Februari, pukul 10 pagi, Roni mengembalika motor tersebut. Mardiyah, istri Atto, sedang pulang ke Cisalada, aktivitas rutin saban bulan yang dilakukan bergantian keluarga ini. “Ron, nggak ada ibu nih, nggak ada yang masak. Kamu belikan makan ya?” Atto memberikan lembaran Rp 50ribu, “Nasi padang dong, enak nih!” Mereka makan bersama. Mendekati zuhur, Roni pamit, hendak pergi ke masjid “Baiturrahim” .<br /><br />“Udah kamu saja,” kata Atto, “Saya kan jaga warung.” Atto melihat Roni hingga kelokan jalan. Atto sempat menyahut, “Ron, tadi ada kembaliannya?”<br /><br />“Ada nih, Pak, 28 ribu.”<br /><br />“Begini, saja, uang itu kamu simpan. Kalau kamu nemenin bapak, ke sini saja. Kalau kamu mau pulang langsung dari masjid, ya silakan.” Roni tak kembali ke rumah Atto. Esok siang, pukul 14:00, Atto kaget mendengar Roni meninggal diibunuh. Senin sore, Atto mengetahui korban tewas yang lain adalah Warsono. Istrinya, Mardiyah, menangis sepanjang hari selama sebulan.<br />KAMI mendatangi keluarga Roni Pasaroni dan Warsono di Muara Baru. Jumiyati, saat itu sedang main ke rumah Abdul Atto, menjadi pengarah jalan. Kami naik bajaj dengan supir Rahman. Rahman mengenakan kemeja hitam bersih sesudah shalat Jumaat; rambutnya pirang, lelaki ini merantau ke Jakarta dari tahun 1995. Kami menuju Tanah Pasir ke rumah kontrakan Erni Jaeroni, istri almarhum Warsono. Namun Erni tak ada di rumah, menjemput anaknya yang masih sekolah di Muara Baru. Kami lanjutkan ke rumah Rahmawati, istri almarhum Roni. Selagi Wati menceritakan suaminya, Erni datang sesudah ditelepon oleh Jumiyati. Dia membawa ketiga anaknya. Merliana, putri sulung Erni, masih bekerja di pabrik udang.<br /><br />Almarhum Roni lahir dari keluarga perantauan Makassar; lahir di Jakarta, 33 tahun lalu. Pada Lebaran tahun 2010, dia diajak mudik ke rumah orangtua Rahmawati di Jeneponto. Ini kunjungan pertama Roni setelah mereka menikah. Itu juga kunjungan terakhir baginya.<br /><br />Jumiyati dan Rahmawati bilang “ikhlas” adik dan suaminya meninggal. “Yah… mau gimana?” ujar Jumiyati. Roni pernah berpesan kepada Rahmawati, “Anak-anak jangan dimarahin…”—“mungkin dia ingat masa kecil dia yang nakal,” ujar Jumiyati. Mereka heran kenapa Ahmadiyah diserang, “Shalatnya sama, Al Quran yang dibaca sama.”<br /><br />Erni Jaeroni kerap menangis saat anak-anaknya sudah tidur. Warsono sempat berkata kepada Erni, “Kalau saya meninggal nanti, makam saya jangan diapa-apakan, pakailah cara Ahmadiyah, dikubur sederhana saja.”<br /><br />Pada 22 Februari, dia pindah diam-diam ke Tanah Pasir, tak tahan lagi dengan gunjingan tetangga dan orang-orang sekitar. Di Muara Baru, ada anggota-anggota Forum Betawi Rembug maupun Front Pembela Islam. Mereka sesekali mengancam sambil lalu saat lewat di depan rumah kontrakan dia, dengan kata-kata kasar seperti “bakar” maupun “hancurin.” Anak ketiganya, Tri Ayu Lestari, sering memanggil “Bapak… Bapak..” saat lihat seseorang adzan maghrib di televisi.<br /><br />Lima hari setelah Warsono meninggal, rumah petak yang dijadikan mushalla kembali berfungsi rumah kontrakan. Tak ada lagi tempat ibadah bersama bagi jemaat Ahmadiyah di Muara Baru. Sesuatu telah berubah.<br /><br />Erni dan Rahmawati menghindari nonton berita dari televisi setelah kejadian Cikeusik. Mereka juga belum pernah melihat video kekerasan itu. Rahman, yang duduk bersandar di dekat pintu, menyergah, “Jangan… Jangan nonton!” Rahman langsung mengunduh dari internet saat video penyerangan serta pembunuhan itu tersebar via YouTube. Dia “sangat terpukul” melihat dua sahabatnya dibunuh secara brutal.<br /><br />Rahman kembali ke Jakarta pada 1 Maret 2011. Dia masih berkabung, “sudah tidak ada teman mengobrol lagi,” katanya. Dia sering datang ke Muara Baru untuk diskusi agama dengan Roni dan Warsono. Bahkan dia baru narik bajaj lagi sewaktu mengantar kami bertemu keluarga almarhum.<br /><br />Mardiyah, istri Abdul Atto, yang telah menganggap Roni dan Warsono sebagai keluarga sendiri, baru bisa berhenti menangis setelah bertemu Imron sehari sebelum kami tiba.<br /><br />Saya datang saat ada rencana dari keluarga ini berziarah ke makam Warsono dan Roni di Gondrong. Tati Apriani, anak bungsu Roni, bertanya, “Ma, katanya mau ke Papa? Kapan?”<br /><br />Rahmawati bertanya balik ke Jumiyati, “Eh jadi besok ke Gondrong?”<br /><br />“Jadi!” kata Jumiyati, dengan suara yang mekar. Tati ikut menimbrung, “Kemana, Ma?”<br /><br />“Jenguk Papa!” kata Tante Ati.<br /><br />“Asyiik!”<br /><br />Tati melonjak-lonjak di pangkuan Mama dia, berteriak girang.*<br /><br />source: <a href="http://indoprogress.com/2011/03/17/dua-karib-dari-muara-baru/">indoprogress.com</a>bee chanhttp://www.blogger.com/profile/11566154267366290803noreply@blogger.com0tag:blogger.com,1999:blog-1219406241908396353.post-22730537600517994352011-03-15T01:37:00.000-07:002011-03-15T01:39:20.771-07:00Syarat-syarat Bai'at masuk kedalam Jemaat Ahmadiyah<div style="text-align: justify;">Orang yang bai’at berjanji dengan hati yang jujur bahwa :<br /><br /> 1. Di masa yang akan datang hingga masuk ke dalam kubur senantiasa akan menjauhi syirik.<br /> 2. Akan senantiasa menghindarkan diri dari segala corak bohong, zina, pandangan birahi terhadap bukan muhrim, perbuatan fasiq, kejahatan, aniaya, khianat, mengadakan huru-hara, dan memberontak serta tidak akan dikalahkan oleh hawa nafsunya meskipun bagaimana juga dorongan terhadapnya.<br /> 3. Akan senantiasa mendirikan shalat lima waktu semata-mata karena mengikuti perintah Allah Ta’ala dan Rasul-Nya, dan dengan sekuat tenaga akan senantiasa mendirikan shalat Tahajud, dan mengirim salawat kepada Junjungannya Yang Mulia Rasulullah s.a.w dan memohon ampun dari kesalahan dan mohon perlindungan dari dosa; akan ingat setiap saat kepada nikmat-nikmat Allah, lalu mensyukurinya dengan hati tulus, serta memuji dan menjunjung-Nya dengan hati yang penuh kecintaan.<br /> 4. Tidak akan mendatangkan kesusahan apa pun yang tidak pada tempatnya terhadap makhluk Allah umumnya dan kaum Muslimin khususnya karena dorongan hawa nafsunya, biar dengan lisan atau dengan tangan atau dengan cara apa pun juga.<br /> 5. Akan tetap setia terhadap Allah Ta’ala baik dalam segala keadaan susah ataupun senang, dalam duka atau suka, nikmat atau musibah; pendeknya, akan rela atas keputusan Allah Ta’ala. Dan senantiasa akan bersedia menerima segala kehinaan dan kesusahan di jalan Allah. Tidak akan memalingkan mukanya dari Allah Ta’ala ketika ditimpa suatu musibah, bahkan akan terus melangkah ke muka.<br /> 6. Akan berhenti dari adat yang buruk dan dari menuruti hawa nafsu, dan benar-benar akan menjunjung tinggi perintah Al-Qur’an Suci di atas dirinya. Firman Allah dan sabda Rasul-Nya itu akan menjadi pedoman baginya dalam tiap langkahnya.<br /> 7. Meninggalkan takabur, sombong; akan hidup dengan merendahkan diri, beradat lemah-lembut, berbudi pekerti yang halus, dan sopan-santun.<br /> 8. Akan menghargai agama, kehormatan agama dan mencintai Islam lebih dari pada jiwanya, hatanya, anak-ananknya, dan dari segala yang dicintainya.<br /> 9. Akan selamanya menaruh belas kasih terhadap makhluk Allah umumnya, dan akan sejauh mungkin mendatangkan faedah kepada umat manusia dengan kekuatan dan nikmat yang dianugerahkan Allah Ta’ala kepadanya.<br /> 10. Akan mengikat tali persaudaraan dengan hamba ini "Imam Mahdi dan Al-Masih Al-Mau’ud" semata-mata karena Allah dengan pengakuan taat dalam hal makruf (segala hal yang baik) dan akan berdiri di atas perjanjian ini hingga mautnya, dan menjunjung tinggi ikatan perjanjian ini melebihi ikatan duniawi, baik ikatan keluarga, ikatan persahabatan ataupun ikatan kerja.<br /></div><br />Diterjemahkan dari "ISYTIHAR TAKMIL TABLIGH"<br /><br />Source: <a href="http://www.ahmadiyya.or.id/index.php?option=com_content&view=article&id=53:syarat-syarat-baiat-masuk-kedalam-jemaat-ahmadiyah&catid=34:ahmadiyah&Itemid=56">ahmadiyya.or.id</a>bee chanhttp://www.blogger.com/profile/11566154267366290803noreply@blogger.com0tag:blogger.com,1999:blog-1219406241908396353.post-66645312400664791992011-03-15T01:20:00.000-07:002011-03-15T01:35:03.152-07:00Cantiknya Wanita Surga<div style="text-align: justify;">Seandainya seorang wanita ahli Surga itu ditempatkan ke bumi, pastilah ia memenuhi bumi itu dari harumnya minyak wangi kasturi dan sungguh ia menghilangkan cahaya matahari dan bulan (Ath-Thabrani dalam Al-Kabir dan Adh-Dhiya’ dari Sa’id bin Amir ra dan Kanzul-Umal, Juz XIV/39315)<br />Sesungguhnya seorang wanita ahli surga itu putih betisnya benar-benar terlihat dari balik 70 pakaiannya, bahkan sumsumnya terlihat; Hal itu karena Allah Ta’ala berfirman: “Seakan-akan mereka itu merah delima dan mutiara” (55:59). Adapun yaqut, sebenarnya adalah batu, jikalau engkau memasukkan siwak ke dalamnya, kemudian engkau mengambilnya, pasti engkau melihatnya dari baliknya (At-Turmudzi dari Ibnu Mas’ud ra dan Kanzul-Umal, Juz XIV/39330)<br /></div><br />Source: <a href="http://abdulrozzaq.blogspot.com/2008/05/cantiknya-wanita-surga.html">abdulrozzaq.blogspot.com</a>bee chanhttp://www.blogger.com/profile/11566154267366290803noreply@blogger.com0tag:blogger.com,1999:blog-1219406241908396353.post-27309954704011098142011-03-15T01:00:00.000-07:002011-03-15T01:05:09.159-07:00ABDUL BASIT, AMIR NASIONAL JEMAAT AHMADIYAH INDONESIA: KAMI TIDAK PERNAH DIAJAK DIALOG<div style="text-align: justify;">Kekerasan atas nama agama yang menimpa warga Jemaat Ahmadiyah Indonesia (JAI) di Cikeusik, Banten, 6 Februari lalu, berbuntut lahirnya peraturan daerah yang diskriminatif. Peraturan itu muncul dari Jawa Timur dan Jawa Barat. Kedua gubernur itu sama-sama menerbitkan peraturan yang melarang aktivitas Ahmadiyah.<br /><br />Ketua Umum Pengurus Besar, atau kerap disebut Amir Nasional JAI, Abdul Basit, heran dengan munculnya peraturan daerah yang dinilai tidak jelas itu. “Apa yang dimaksud aktivitas?” katanya saat ditemui di Kantor Pusat JAI di Kompleks Kampus Mubarok di Kemang, Parung, Bogor, Jawa Barat, Rabu lalu. Dia menampik penilaian bahwa aktivitas Ahmadiyah telah mengganggu ketertiban. “Aktivitas kami, ya, hanya salat di masjid,” ujarnya.<br /><br />Basit, yang sejak lahir menganut paham Ahmadiyah, telah empat periode memimpin organisasi keagamaan yang berpusat di London, Inggris, ini. Basit menjadi Amir Nasional sejak 2002. Warga Bandung, Jawa Barat, ini menempa ilmu agama sejak kuliah di Rabwah, Pakistan. Basit meneruskan peran ayahnya, yang juga mubalig di Ahmadiyah. Namun karier Basit lebih moncer ketimbang sang ayah. Bapak lima anak ini pernah mengemban tugas dakwah di Thailand, Malaysia, Singapura, dan Inggris.<br /><br />Kini Basit dan keluarganya tinggal di Kantor Pusat Jemaat Ahmadiyah Indonesia di kompleks seluas 3,5 hektare itu. “Sebagian besar pengurus besar tinggal di kompleks ini,” katanya. Dari kawasan yang sepi, indah, dan asri ini Basit memimpin jemaahnya. Salah satunya, menyelesaikan persoalan yang membelit jemaah belakangan ini.<br /><br />Di ruang guest house, Basit ditemani mubalig lokal Rakeeman R.A.M. Jumaan, mubalig lokal Naib atau Wakil Amir Mirajudin Sahid, serta anggota staf redaksi buletin Darsus, Sukma Fadhal Ahmad, menuturkan perasaan dan sikap Jemaat kepada Akbar Tri Kurniawan dan fotografer Yosep Arkian dari Tempo. Suguhan yang menghangatkan pagi itu berupa teh tarik ala Pakistan dan beberapa kudapan. Obrolan berakhir di meja makan untuk santap siang dengan menu kare India, irisan buncis dan wortel, serta sambal.<br /><br /><span style="font-weight: bold;">Belakangan ini beberapa pemerintah daerah menerbitkan peraturan daerah melarang aktivitas Ahmadiyah. Bagaimana tanggapan Jemaat Ahmadiyah Indonesia?</span><br /><br /> Kami mendapat penjelasan dari kantornya Bang Buyung (pengacara senior Adnan Buyung Nasution, yang mengonsep Surat Keputusan Bersama 3 Menteri tentang Ahmadiyah) bahwa tidak ada pembekuan. Okelah itu ranah hukum. Ketika (SKB) ini diambil sebagai bahan rujukan untuk melarang Ahmadiyah, sudah jauh menyimpang. Seperti (peraturan daerah) yang di Jawa Timur dan lainnya, kurang-lebih sama isinya: “Dilarang beraktivitas”. Itu pun tidak jelas aktivitas itu. Seingat kami, warga kami ini, di masjid, ya, ibadah. Salat lima waktu. Pas Jumat, ya, jumatan, tadarus kalau ada. Apa yang mesti dilarang? Saya heran. Padahal jelas perintahnya “Hai manusia, beribadahlah kepada Tuhanmu yang telah menciptakan kamu.” Disuruh beribadah. Kenapa melarang itu, apa yang tidak boleh?<br /><br /><span style="font-weight: bold;">Ada tanggapan lain?</span><br /><br /> Kami ini masih berbadan hukum. Sudah lama (ada). Tidak ada pembubaran dan pelarangan. Lalu, atas dasar apa kami dilarang? Makanya belum jelas, banyak pernyataan dari Menteri Dalam Negeri memicu protes. Bukan dari kita, tapi pakar hukum. Yang tidak boleh itu apa? Kalau tidak salah, Mendagri bilang ibadah tidak dilarang. Tapi di berbagai tempat, di daerah kecil tidak boleh. Jadi, yang begini-begini efeknya, susahnya nanti sesuka-sukanya. Ada aparat desa, aparat kecamatan melarang semua. Rujukannya ke situ, karena di situ dituliskan segala aktivitas.<br /><br /><span style="font-weight: bold;">Aktivitas apa yang tidak boleh?</span><br /><br /> Makanya kita harus merujuk SKB yang dibuat bareng. Kita lihat di lapangan ini banyak orang tidak tahu SKB. Pemerintah tidak paham, jadi begitulah. Kita selalu sosialisasikan bahwa itu (SKB) harus cermat dibaca. Sehingga bisa menarik kesimpulan mana yang boleh dan tidak boleh. Kalau hanya aktivitas saja, kan bisa disalahartikan. Yang namanya ibadah kan bukan aktivitas.<br /><br /> Organisasi harus bersosial, tapi kami tidak boleh beraktivitas. Ini rancu. Ada satu larangan dalam surat di Jawa Barat, kami tidak boleh memakai atribut JAI. Di Jawa Timur juga begitu. Tapi kami ini ikut peraturan berorganisasi oleh negara bahwa organisasi yang berbadan hukum harus memasang papan nama organisasi massa. Bahkan kalau kantor pusat ukurannya berapa, kalau di cabang berapa, disebutkan, begitu aturannya. Ketika ada larangan itu, mereka sendiri yang mau menurunkan, silakan saja!<br /><br /><span style="font-weight: bold;">Waktu di DPR, Anda dan anggota Dewan bersepakat lebih banyak menggelar dialog di pusat dan daerah. Apakah dialog juga dilakukan di tingkat bawah?</span><br /><br /> Selama ini kita hampir tidak pernah diajak (dialog), di mana-mana. Jadi seolah-olah pemutusan sepihak. Jadi begini, ini kan ada dua. Satu ranah hukum dan ranah teori. Di daerah-daerah, kami hampir tidak pernah diajak dialog. Tampaknya mereka ini di sana-sini memutuskan begitu. Ya, kita mau apa dengan yang begini. Kemarin dengar pendapat (dengan DPR) kami tidak bisa menjelaskan keseluruhan. Makanya, salah satu opsi yang kita ajukan, ajaklah kami berdialog. Karena, ketika kita mempunyai tindakan yang sama, hukum yang sama, Al-Quran dan Sunnah, kalau ada perbedaan lebih senang kita berdialog. Nanti akan ketemu titik temunya di mana, akan lebih mengerucut dan lebih jelas. Tapi kalau sudah diketok, tidak usah (dialog), susah juga kita. Kalau begitu, bangsa ini akan menjadi bangsa yang jumud.<br /><br /><span style="font-weight: bold;">Bagaimana Ahmadiyah di negara tetangga?</span><br /><br /> Kalau di Malaysia, kami tidak dianggap orang Islam. Tapi di sana hukum berjalan tegas. Ya, sudahlah. Kami tidak pernah dilarang, apalagi untuk beribadah, mengadakan pertemuan tahunan. Tidak pernah seperti itu. Selama kita beraktivitas di tempat sendiri, kadang kita sewa untuk berkumpul. Di sana polisi tegas. Jadi, kalau ada apa-apa, misalnya ada yang mau protes merusuhi, polisi langsung bertindak. Saya lama di sana. Kalau kami mengadakan acara begini-begini, oke. Lapor biasa saja, acaranya apa, oke, jalan. Tidak ada yang mau mengusik kita, merusak. Mereka mengatakan tegas, “Polisi itu urusannya keamanan. Urusan keyakinan bukan urusan kami (polisi).” Ini kan masalah keyakinan, tidak bisa digunakan hukum positif. Dipaksakan tidak bisa. Urusan negara adalah urusan ketertiban. Urusan keimanan, nanti hisabnya dengan Allah SWT.<br /><br /> Kami ini tersebar di 180 negara, di Eropa, Afrika. Kami tidak akan bertentangan di Barat dan di mana-mana. Selama mereka warga negara dari satu negara, kami wajib taat pada hukum negara.<br /><br /><span style="font-weight: bold;">Bagaimana JAI memproses badan hukum?</span><br /><br /> Lancar saja. Tidak ada apa-apa, akhir-akhir ini saja setelah reformasi. Kami memproses badan hukum tahun 1953. Ada dokumennya.<br /><br /><span style="font-weight: bold;">Daerah mana yang luwes menerima keberadaan Ahmadiyah?</span><br /><br /> Yogyakarta, Jawa Tengah, itu sangat terbuka, sudah puluhan tahun bergaul dengan masyarakat. Di daerah-daerah seperti Papua, Sulawesi Utara, daerah-daerah yang masyarakatnya majemuk. Rata-rata yang keras itu di daerah Jawa Barat.<br /><br /><span style="font-weight: bold;">Bagaimana hubungan Jemaat dengan warga sekitar?</span><br /><br /> Biasa saja. Seperti di Manis Lor (Kuningan), lurahnya saja dari kita. Di perbatasan Garut dan Sukabumi juga banyak warga Ahmadiyah. Mereka menyatu ikut membangun desa. Ada yang jadi guru di berbagi bidang, macam-macam. Di Wonosobo biasa-biasa saja. Yang merusuhi tanah-tanah kita, ya, orang-orang dari luar daerah itu. Kita kalau membangun apa-apa, ya, mendahulukan orang di sekitar untuk bekerja.<br /><br /> [Naib Amir Mirajudin Sahid menambahkan: Di Banjarnegara, lurah dari Ahmadiyah diangkat sampai empat kali. Awalnya memang dihujat karena Ahmadiyah.]<br /><br /><span style="font-weight: bold;">Bagaimana menyikapi peraturan daerah itu?</span><br /><br /> Saya hormati itu semua. Saya selalu menganjurkan kepada warga Ahmadiyah, coba pelajari dulu itu (peraturan daerah), terus dari situ teruskan seperti ibadah. Sikapi dengan bijaksana dan teruskan aktivitas seperti biasa, karena kami selama ini tidak pernah melanggar undang-undang. Aktivitas kami baik secara institusi sekalipun, dari dulu. Dan Anda bisa lihat track record kami di berbagai negara. Kami tidak pernah ada sesuatu yang melanggar hukum. Makanya, di awal saya mengatakan: coba saja aktivitas kami ini apa selain tarbiyah (belajar) itu saja. Karena itu, apa pun larangannya, kita terus jalan saja. Masak, ketika di jalan kami tidak boleh ibadah.<br /><br /><span style="font-weight: bold;">Apa yang dikhawatirkan dari peraturan daerah itu?</span><br /><br /> Aturan ini sering disalahgunakan. Makanya diprotes oleh pakar hukum. Dengan begini, akan seenaknya main hakim sendiri, ini sekte atau apa. Ada kejadian di beberapa tempat. Ada satu tempat di Palu, di sana ada beberapa keluarga Ahmadiyah, mendirikan musala, ukurannya kecil. Tiap hari ya biasa salat lima waktu, belajar mengaji, anak-anak. Lalu datang aparat dari desa, melarang kami memakai musala, ibadah (diminta) di rumah saja. Kayak model-model seperti itu. Yang kami tangkap, seluruh aktivitas tidak boleh.<br /><br /><span style="font-weight: bold;">Apakah akan menguji secara hukum perda itu ke Mahkamah Konstitusi?</span><br /><br /> Kalau memungkinkan, kenapa tidak? Kan peraturan itu berkategori (hierarki), jadi bisa di-judicial review di Mahkamah Konstitusi atau Mahkamah Agung. Yang begini-begini kami usahakan. Dan ini kami limpahkan ke kuasa hukum, ada Lembaga Bantuan Hukum. Kami juga berkonsultasi dengan Adnan Buyung Nasution. Yang kami tuntut mungkin satu saja. Advokasi kami terus jalan. Jadi, tidak akan semua perda kami ajukan. Cukup satu saja, bisa Jawa Timur dan Jawa Barat, ini masih proses.<br /><br /><span style="font-weight: bold;">Tindak kekerasan sudah sering, bagaimana Anda menyiapkan mental keluarga?</span><br /><br /> Ya, saya yakin hukum masih ditegakkan. Soal keamanan dan ketertiban segera dikoordinasikan dengan aparat. Itu saja. Kan masih ada Allah SWT. Secara pribadi, kami tidak melanggar apa-apa. Jadi, apa yang harus kami takutkan?<br /><br /><span style="font-weight: bold;">Ada instruksi khusus kepada jemaah menghadapi situasi yang berkembang seperti ini?</span><br /><br /> Kami anjurkan untuk banyak berdoa, percaya kepada Allah, ancaman ini serahkan kepada aparat polisi atau tentara. Kalau kita tidak melapor, kita juga salah. Jangan mengambil hukum di tangan sendiri. Jadi, kalau dibilang bentrok, tidak ada bentrok. Kita yang diserang. Ini kan disorot dunia internasional.<br /><br /><span style="font-weight: bold;">Anda berusaha meraih simpati masyarakat internasional?</span><br /><br /> Tidak usah kami sebarkan, berita ini sudah menyebar. Kami tak perlu ngomong, orang lain tahu. Kan banyak yang protes ke kedutaan. Selain itu, ada juga lembaga Amnesty International. Kemudian banyak lagi non-governmental organization yang sangat concernterhadap hal-hal seperti ini. Jadi, kami tidak minta, mereka mencari sendiri.<br /><br /><span style="font-weight: bold;">Misi apa yang menjadi fokus dari Ahmadiyah pusat?</span><br /><br /> Kalau di sini, kami banyak resistensi. Untuk izin rumah sakit kesehatan, susahnya setengah mati. Kalau di negara Afrika, malah pemerintah yang menyediakan tanahnya. Rumah sakit dan sekolah kami banyak di Afrika. Di sana kami masuk pada 1930-an. Waktu itu Afrika sangat terbelakang. Karena hasilnya bagus, resistensi kepada kita kurang. Di sana kami juga menyediakan air minum, solar cell, itu kita buat. Tapi tidak cari untung. Di negara berkembang juga banyak permasalahan kesehatan mata, kami datangkan pakar-pakarnya.<br /><br /><span style="font-weight: bold;">Di Indonesia?</span><br /><br /> Kami belum sampai situ, karena masih (ada) resistensi. Paling cuma sekolah, itu pun beberapa diganggu. Kalau membuka, pasti bisa. Bukan untuk bangga, tapi kami ingin bisa berbuat sesuatu untuk bangsa ini. Kita mau mendirikan klinik di depan kompleks ini saja susahnya setengah mati.<br /><br /><span style="font-weight: bold;">Ketika mengadakan kegiatan sosial, JAI tidak menyebutkan nama?</span><br /><br /> Lihat kondisinya. Ada yang bergabung dengan Fatayat NU. Contohnya, ketika ada (kegiatan) Go Green, kami siapkan 125 ribu bibit di berbagai tempat, wakil pemerintah juga datang. Kami juga meminta setiap orang Ahmadiyah menanam itu.<br /><br /> Tidak usah jauh-jauh, kami itu organisasi terbesar yang melakukan donor mata di Indonesia. Sehingga Ketua Bank Mata Jakarta mengatakan, kalau tidak ada Ahmadiyah, ini sudah bangkrut. Donor darah juga termasuk nomor dua organisasi yang menyumbangkan. Tanya saja ke Palang Merah Indonesia Manis Lor, Kuningan. Berapa banyak yang rutin donor darah. Sampai-sampai, kalau orang kekurangan darah, datang ke Manis Lor, tidak usah bayar, kami siap. Rutin kami adakan donor darah dan mata.<br /><br /><span style="font-weight: bold;">Berapa yang sudah mendonorkan mata?</span><br /><br /> Kami targetkan 10 ribu donor, sekarang sekitar 6.000. Kapan pun kalau meninggal dan mendonorkan mata, silakan saja diambil. Ini anjuran, amal jariyah.<br /><br /><span style="font-weight: bold;">Bagaimana perjalanan Ahmadiyah selama ini?</span><br /><br /> Semua ada plus-minusnya. Tapi warga Ahmadiyah menilai zaman Sukarno oke. Keadaan masyarakatnya lebih santun. Saya sudah 60 tahun hidup di sini. Sejak kecil saya hidup di Garut. Teman akrab saya itu dari NU, Muhammadiyah, dan Persis. Tetapi tidak ada itu mencerca. Hampir semua datang ke rumah berdialog. Orang NU yang mendirikan IAIN Sunan Gunung Jati itu akrab dengan ayah saya. Jadi, hampir tidak ada mencerca. Mereka santun. Bisa berbeda tetapi tetap bermasyarakat. Kalau zaman Soeharto, tahu sendiri penegakan hukumnya, tidak usah cerita lagi, semua tahu (tertawa). Sekarang ini, ya, begini.<br /><br /><span style="font-weight: bold;">Cerita miris seperti apa lagi yang dialami Ahmadiyah sekarang?</span><br /><br /> Ada satu kejadian di Manis Lor, warga Ahmadiyah yang mau menikah ditolak oleh Kantor Urusan Agama. Di Lombok, ketika warga Ahmadiyah mengungsi, tidak diberi kartu tanda penduduk. Sampai anak-anaknya mau bersekolah, susah; mau ke puskesmas, susah. Jadi, alasannya macam-macam. Kualitas aparat di daerah ini tidak bisa membedakan dirinya sebagai aparat yang digaji dengan duit pajak. Warga Ahmadiyah juga bayar pajak. Jadi, bias pribadinya ikut, bukan sebagai pelayan. Itu kan hak sipil, warga Ahmadiyah adalah warga Republik Indonesia.<br /><br /><span style="font-weight: bold;">Yang dilarang menikah jadinya tetap menikah tanpa hukum negara?</span><br /><br /> Tidak. Kami cari KUA yang mau. Pergi ke kecamatan tetangga, minta nikah.<br /><br /><span style="font-weight: bold;">Kalau yang tidak diberi KTP?</span><br /><br /> Ya, bingung. Kalau kita mau diusir, ya, pasti pemerintah bakal repot dan ribut sendiri.<br /><br /><span style="font-weight: bold;">Apa kegiatan Anda?</span><br /><br /> Kalau pagi-pagi, ya, saya cek surat, e-mail, lalu membalasnya. Kalau keluar, ya, paling kunjungan ke daerah. Saya sudah sebulan lebih tidak keluar karena situasi seperti ini. Sekali kunjungan bisa seminggu. Banyak daerah yang perlu dikunjungi. Kami selalu berhubungan dengan Khalifah di London. Kalau tidak pagi, ya, sore. Kantor pusatnya itu mengikuti Khalifah. Di mana Khalifah berada, di situlah kantor pusatnya. Kebetulan sekarang ada di London.<br /><br /><span style="font-weight: bold;">Apa perintah Khalifah atas kejadian di Cikeusik?</span><br /><br /> Banyak berdoa, tingkatkan ibadah, hubungan umat harus ditingkatkan. Jalin hubungan dengan masyarakat, termasuk pemerintah. Kan banyak informasi yang salah dan harus dibenarkan. Selalu bersikap santun.<br /><br /><span style="font-weight: bold;">Apa hikmah dari peristiwa Cikeusik?</span><br /><br /> Kami bisa lebih dewasa. Anggota kami juga lebih khusyuk ibadahnya, lebih banyak berdoa. Tarbiyah itu ada yang singkat dan lambat. Dengan kejadian ini, orang-orang kami makin kuat, lebih solid persaudaraannya. Di Afrika Barat, kami mempunyai Rumah Misi. Ini sebutan kami, yang isinya ada masjid, kompleks perumahan, sekolah, perpustakaan. Ada kiai yang datang ke rumah mubalig kami. Video Cikeusik itu diputar, entah mereka dapatkan dari mana, kan itu sudah tersebar di YouTube. Tidak sampai satu menit, kiai itu mengatakan “stop-stop”. Inilah Ahmadiyah yang sedang dibunuh. Lalu kiai mengatakan, “Apakah ini orang Islam, dan mereka melakukan pembunuhan ini atas nama Islam dan Rasulullah dan Allah SWT?”<br /><br /><span style="font-weight: bold;">Anda menonton video Cikeusik?</span><br /><br /> Saya tidak berani. Sangat sadis sekali. Apa Islam seperti ini? Tapi (tahu) dari berita dan cerita, dan saya berjumpa dengan yang jadi korban dan saksi.<br /><br /><span style="font-weight: bold;">Apa yang Anda lakukan saat peristiwa itu terjadi</span>?<br /><br /> Pada saat kejadian itu, saya tidak tidur tiga hari. Mencari tempat untuk mengungsikan (jemaah). Kita meminta tolong ke LBH, menolong dan mengeluarkan yang terkurung. Bagaimana memberi konseling untuk anak-anak yang melihat. Ini sangat traumatik. Kami pindahkan terutama ibu dan anak-anak. Sekarang kami kosongkan.<br /><br /><span style="font-weight: bold;">Anda menjadi amir sudah berapa periode?</span><br /><br /> Empat kali saya terpilih sejak 2001. Satu periode tiga tahun. Kita ini ada majelis syura tingkat nasional. Musyawarah nasionalnya setiap tahun, tapi untuk pemilihan ketuanya tiga tahun sekali. Setelah dipilih, dikirim ke pusat disetujui atau tidak.</div>bee chanhttp://www.blogger.com/profile/11566154267366290803noreply@blogger.com0tag:blogger.com,1999:blog-1219406241908396353.post-1368579909259562242011-03-15T00:44:00.000-07:002011-03-15T00:59:09.367-07:00PRESS RELEASE DPW JAMAAH AHMADIYAH JAWA TENGAH<div style="text-align: center;"><span style="font-weight: bold;">PRESS RELEASE</span><br /><br /><span style="font-weight: bold;">DPW JAMAAH AHMADIYAH JAWA TENGAH</span><br /></div><br /><br /><br /><div style="text-align: center;">Tanggapan Atas Berita Suara Merdeka, Jumat (11/03), hal. 2 berjudul :<br /><br /><span style="font-weight: bold;">Habib Lutfi Ajak Ahmadiyah Kembali ke Ajaran Yang Benar</span><br /></div><br /> <br /><br /><div style="text-align: justify;">Terkait berita harian Suara Merdeka, Jumat (11/03), hal. 2, berjudul, Habib Lutfi Ajak Ahmadiyah Kembali ke Ajaran Yang Benar, kami sampaikan tanggapan sbb :<br /></div><br /><br /><br /><div style="text-align: justify;"> 1. Jemaah Ahmadiyah Jateng mengucapkan Al-hamdulillah, terimakasih dan Jazakumullah ahsanal Jaza, kepada Habib Lutfi yang telah berkenan mengajak kami warga Ahmadiyah kembali kepada ajaran syariat Islam yang benar. Dibanding dengan fatwa MUI yang menyatakan Ahmadiyah bukan Islam, sesat dan menyesatkan, kemudian mendesak pemerintah agar membuabrkan Ahmadiyah, ajakan Habib Lutfi, sungguh sejuk sekali, dan perlu di apresiasi.<br /> 2. Namun, hemat kami, ajakan Habib Lutfi salah alamat jika ditujukan kepada warga Ahmadiyah yang tergabung dalam Jamaah Ahmadiyah Indonesia.<br /> 3. Warga Ahmadiyah yang tergabung dalam Jamaah Ahmadiyah Indonesia, sejak semula meyakini Islam sebagai agama, berpedoman kepada Al-Quran dan Sunnah Rasulullah SAW., berakidah sesuai dengan akidah enam rukun iman, dan beribadah sesuai dengan lima rukun Islam. Syahadat Ahmadiyah, dua kalimah, yaitu : Asyhadu al-laa ilaaha ilallaahu, wa asyhadu anna Muhammadar-rasulullaahu. Tidak ada yang namanya Ajaran Ahmadiyah, seluruh amalan dari Jemaah Ahmadiyah adalah Ajaran Islam berdasarkan Al-Quran dan Sunnah Rasulullah SAW,.<br /> 4. Sejak Ahmadiyah berdiri (23 Maret 1889), di Indonesia sejak 1925, hingga saat ini, setiap orang yang hendak menyatakan bergabung kedalam Jemaah Ahmadiyah, diwajibkan untuk menyatakan ikrar bai’at – berjanji bersumpah setia, sbb : 1) Di masa yang akan datang hingga masuk ke dalam kubur senantiasa akan menjauhi syirik, 2) Senantiasa akan mengindarkan diri dari segala corak bohong, zina, pandangan birahi terhadap bukan muhrim, perbuatan fasiq, kejahatan, aniaya, khianat, mengadakan huru-hara, dan memberontak serta tidak akan dikalahkan oleh hawa nafsunya meskipun bagaimana juga dorongan terhadapnya, 3) Senantiasa akan mendirikan shalat lima waktu semata-mata karena mengikuti perintah Allah Ta’ala dan Rasul-Nya, dan dengan sekuat tenaga akan senantiasa menegakkan shalat tahajjud, dan mengirim salawat kepada Junjungannya Yang Mulia Rasulullah Muhammad S.A.W.,…….4) Benar-benar akan menjunjung tinggi perintah Al-Qur’an Suci di atas dirinya. Firman Allah dan Sabda Rasul-Nya itu akan menjadi pedoman baginya dalam tiap langkahnya.......5) Akan menghargai agama, kehormatan agama dan mencinatai Islam lebih daripada jiwanya, hartanya, anak-anaknya, dan dari segala yang dicintainya………dll<br /> 5. Jika ukuran Islam yang benar adalah meyakini Nabi Muhammad S.A.W., sebagai Khaataman-Nabiyyin - nabi terakhir, tidak ada lagi nabi sesudahnya, Jemaah Ahmadiyah sejak Ahmadiyah berdiri (23 Maret 1889), di Indonesia sejak 1925, hingga saat ini, dan seterusnya, meyakini dengan teguh, Rasulullah Muhammad S.A.W., adalah Khaataman-Nabiyyin - nabi terakhir, tidak ada lagi nabi sesudahnya. Pendiri Ahmadiyah berkata : “Sebab itu, diatas kenabian ini habislah semua kenabian. Memang sudah sepantasnya demikian, sebab sesuatu yang ada permulaannya tentu ada pula kesudahannya”.[1]<br /> 6. Tidak hanya itu, Ahmadiyah yang tergabung dalam Jamaah Ahmadiyah Indonesia meyakini dengan teguh, Islam adalah agama terakhir, dan Al-Quran adalah Kitab Suci terakhir. Pendiri Ahmadiyah, berkata : “Tidak ada kitab kami selain Al - Qur’an Syarif dan tidak ada Rasul kami kecuali MuhammadMustafashallallaahu ‘alaihi wasallam. Tidak ada agama kami kecuali Islam dan kita mengimani, Nabi kita, Muhammad shallallaahu ‘alaihi wasallam. adalah Khaatamul Anbiya’, dan Al - Qur’an Syarif adalah Khaatamul Kutub.[2]<br /> 7. Ahmadiyah yang tergabung dalam Jamaah Ahmadiyah Indonesia bahkan meyakini, karena Rasulullah Muhammad S.A.W., adalah Khaataman-Nabiyyin, maka sesudah beliau S.AW., tidak boleh lagi datang nabi, baik nabi lama – seperti nabi Isa as, yang diyakini umat Islam akan datang di akhir zaman, maupun nabi baru – yang bawa agama baru, kitab suci baru, dan kalimah syahadat baru Nabi Isa as, yang dijanjikan akan datang oleh Rasulullah S.A.W., dalam pemahaman dan keyakinan Ahmadiyah, bukan nabi Isa as yang dahulu – karena nabi Isa as yang dahulu sudah wafat dalam usia 120 tahun[3], melainkan orang lain dari kalangan umat Islam yang di-misal-kan seperti Isa as.[4], atau yang memiliki sepirit Isa as, sehingga ia bergelar Isa as.[5], dan juga menjadi zhillun-Nabi Muhammad S.A.W., - bayangan Nabi Muhammad S.A.W., sehingga kedatangannya tidak merusak “segel” khaataman-nabiyyin Nabi Muhammad S.A.W. ‘Alim-‘ulama juga berpendapat, Nabi Isa as. yang dijanjikan akan datang oleh Rasulullah S.A.W., tidak menghalangi Nabi Nabi Muhammad SAW., sebagai yang terakhir, sebab dia datang hanya akan melaksanakan syariat Nabi Muhammad S.A.W.[6]<br /> 8. Dalam kepercayaan Ahmadiyah, meyakini ada lagi nabi baru, yang membawa agama baru, kitab suci baru, dan kalimah syahadat baru, adalah suatu kekufuran dan kesesatan, dan menyimpang dari ajaran Islam.<br /> 9. Mirza Ghulam Ahmad, Pendiri Ahmadiyah, dalam keyakinan Ahmadiyah yang tergabung dalam Jamaah Ahmadiyah Indonesia, dalam istilah umum umat Islam dikenal sebagi : al-‘ulama al-warasatul anbiya – ‘ulama pewaris Nabi Muhammad S.A.W., dalam Jemaah Ahmadiyah dikenal sebagai zhillun-nabi Muhammad S.A.W., – bayangan Nabi Muhammad S.A.W, Dalam bahasa Hadits, ia adalah Mujaddid - yang dijanjikan akan bangkit pada setiap permulaan abad [7], atau Al-Masih al-Mau’d, dan Al-Mahdi al-Mauud – Al-Masih dan Al-Mahdi yang Dijanjikan Kedatangannya oleh Rasulullah S.A.W.[8] Keyakinan Ahmadiyah tentang kedatangan Nabi Isa as, di akhir zaman sama dengan keyakinan para ‘ulama dan umat Isam pada umumnya.[9]<br /> 10. Sejak tahun 2005, Ahmadiyah di Indonesia ada dua versi. Ada Ahmadiyah versi Ahmadiyah, dan ada Ahmadiyah versi MUI.<br /> 11. Ahmadiyah versi Ahmadiyah, meyakini Rasululah SAW., sebagai Khaataman-Nabiyyin (nabi terakhir, penutup segala nabi), dan sepenuhnya berpedoman kepada Al-Quran dan Sunnah Rasulullah SAW,.<br /> 12. Sedangkan Ahmadiyah versi MUI, tidak meyakini Rasululah SAW., sebagai Khaataman-Nabiyyin (nabi terakhir, penutup segala nabi), dan meyakini ada lagi nabi yang ke-26, bernama Mirza Ghulam Ahmad, dengan Tadzkirah sebagai kitab sucinya.<br /> 13. Ahmadiyah versi Ahmadiyah sangat aktif berdakwah ke seluruh penjuru dunia, mempromosikan Islam sebagai agama yang benar, sempurna dan lengkap, Islam sebagai agama yang toleran dan damai, Islam yang menghargai dan menghormati semua nabi, dan mempropagandakan Al-Quran sebagai Kitab Suci, Kitabullah dan Kalamullah. Untuk keperluan dakwah pula, Ahmadiyah versi Ahmadiyah telah berhasil menterjemahkan Al-Quran ke dalam 100 bahasa besar dunia.<br /> 14. Sedangkan Ahmadiyah versi MUI, aktif berdakwah ke seluruh pelosok tanah air, mempropagandakan ada lagi nabi yang ke-26, bernama Mirza Ghulam Ahmad, dan mempropagandakan Tadzkirah sebagai kitab suci Ahmadiyah. Ahmadiyah versi MUI dipropagandakan antara lain oleh : KH. Ma’ruf Amin, KH. Amidhan, KH Umar Sihab, Habib Riziq, Muhammad Al-Khaththat, Amin Jamaluddin, dll.<br /> 15. Dalam pandangan Ahmadiyah versi Ahmadiyah (Ahmadiyah yang tergabung dalam Jamaah Ahmadiyah Indonesia), Ahmadiyah versi MUI memang sesat dan menyesatkan, dan layak diajak kemabali kepada ajaran Islam yang benar.<br /> 16. Ajakan Habib Lutfi, agar Ahmadiyah kembali kepada ajaran syariat Islam yang benar, sangat tepat jika disampaikan kepada warga Ahmadiyah versi MUI, Ahmadiyah yang dipropagandakan oleh : KH. Ma’ruf Amin, KH. Amidhan, KH Umar Sihab, Habib Riziq, Muhammad Al-Khaththat, Amin Jamaluddin, dll.<br /> 17. Demikian Press Release yang kami sampaikan. Atas perhatian Suara Merdeka dihaturkan terimakasih dan Jazakumullah ahsanal Jaza!<br /></div><br /><br /><br />Semarang, 12 Maret 2011<br /><br />DPW Ahmadiyah Jawa Tengah<br /><br /> Ttd<br /><br />(H.M. Arief Syafi’ie)<br /><br /> Ketuabee chanhttp://www.blogger.com/profile/11566154267366290803noreply@blogger.com0tag:blogger.com,1999:blog-1219406241908396353.post-77747410315108737622011-03-14T02:26:00.000-07:002011-03-15T01:08:04.807-07:00Police, Military ‘Intimidate’ Bogor Ahmadis to ConvertPolice and military officers in West Java have coerced Ahmadiyah members into renounce their faith through bribery and intimidation, two groups said on Sunday.<br /><br />Firdaus Mubarik, a spokesman for the Indonesia Ahmadiyah Congregation (JAI), said he had received reports from Ahmadis across West Java that police and military officers had been visiting their homes, asking them to sign sworn statements renouncing their faith.<br /><br />The allegation comes on the same day that a group of 40 demonstrators broke into an Ahmadiyah mosque in Cipeuyeum, West Java, and burned the group’s religious books.<br /><br />“Police were there. The mob did not destroy the mosque or clash with the Ahmadis,” said Asep Isamudin, head of the JAI in Cianjur district.<br /><br />“They burned the books and the Korans because they believe Ahmadiyah is in violation of the joint ministerial decree and the recently issued gubernatorial decree banning the activities of the sect in West Java,” he said.<br /><br />Firdaus said at least seven Ahmadis previously residing in the village of Leuwisadeng, located some six kilometers from Ciaruteun Udik, the scene of an attack on Friday that damaged houses owned by Ahmadis, had relocated to Bogor.<br /><br />“They were intimidated into signing a statement,” he said. “They feared for their lives.<br /><br />“The village administration head also informed them that if they insisted on remaining Ahmadis, it would be difficult for them to get their ID cards processed, and to get their children an education.<br /><br />“The Ahmadi villagers were also offered up to Rp 150,000 [$14)] to renounce their beliefs.”<br /><br />Safwan Adnan, head of the West Java branch of the JAI, said that similar tactics were occurring in Majalengka and Tasikmalaya, both in the province.<br /><br />He said that on Friday, 40 police and military officers from Bandung, accompanied by members of the West Java branch of the Indonesian Council of Ulema (MUI), arrived at Ahmadiyah’s Mubarak Mosque in Bandung.<br /><br />“They said they wanted to lead the Friday prayers,” he said. The Ahmadis, he added, rebuked the group.<br /><br />“They were showing off, trying to prove that they had managed to convert followers of Ahmadiyah,” he said.<br /><br />Muhammad Isnur, from the Jakarta Legal Aid Foundation, said that Ahmadis in Ciareteun and Leuwisadeng were rounded up on Saturday.<br /><br />“They were briefed by the Bogor Police, officers from the regional military command and the village’s ulema, among others, on the contents of the new gubernatorial decree,” he said.<br /><br />Even though the decree itself is unconstitutional, he said, the Ahmadis were advised to obey.<br /><br />“The Ahmadis can move out if they don’t feel safe,” he said. “The preaching at mosques has gotten worse — there are calls to kill, attack and hang the Ahmadis.”<br /><br />Bogor Police Chief Dadang Rahardja said “the good news” is that seven of the Ahmadi villagers who were attacked on Friday “will declare themselves Muslim, and they decided this by their own will.”<br /><br />He denied that police officers had intimidated Ahmadis. “It was only socialization. We will not force them because faith is about human rights.”<br /><br />Source: <a href="http://www.thejakartaglobe.com/home/police-military-intimidate-bogor-ahmadis-to-convert/428748">The Jakarta Globe</a>bee chanhttp://www.blogger.com/profile/11566154267366290803noreply@blogger.com0