RESENSI : Cinta versi Kaum Sarungan

Oleh: Syaiful Bari
Judul Buku: Love in Pesantren, Shachree M Daroini, Matapena LKiS, Yogyakarta, I, Januari 2006, vi + 276 halaman

CINTA merupakan fitrah emosional yang dianugerahkan Allah SWT kepada seluruh umat manusia. Islam tidak melarang atau mengekang manusia dari rasa cinta, tetapi mengarahkan cinta agar tetap setia di garis kelaziman, baik perempuan ataupun laki-laki. Andai kata kita jatuh cinta, kita harus ekstra hati-hati karena seperti minum air laut, semakin diminum kita akan semakin haus.

Hanya saja, untuk mendefinisikan kata cinta, sulitnya minta ampun. Sebab, kata ini termasuk kata yang penuh dengan misteri. Ia bagaikan inspirasi kehidupan umat manusia di segala penjuru dunia. Adalah mustahil mendefinisikan kata cinta dengan pengertian tunggal dan final yang bisa diterima oleh semua kalangan.

Ibn Arabi dalam karyanya Al-Futuhat Al-Makkiyah menyatakan bahwa cinta, nafsu, atau keinginan, semuanya tidak mungkin bisa diketahui kecuali seseorang dengan tepat memenuhi atau mengalaminya secara langsung. Cinta punya makna dan hakikat terdalam. Cinta itu merupakan bagian dari rasa yang muncul dari hati yang dalam dan paling rahasia.

Melalui novel berjudul Love in Pesantren, Shachree M Daroini mencoba mengelaborasi romantika cinta di pondok pesantren. Dengan aneka guyonan ala pondok pesantren, Shachree juga mengkritisi model cinta ala penguasa pesantren atau kaum sarungan yang masih bernuansa feodalistik. Feodalisme kaum sarungan ini terus disakralkan demi sebuah warisan leluhur yang dipatok dengan harga mati, tidak boleh diganggu gugat.

Cinta kaum feodalis adalah cinta yang gila kehormatan, status sosial, dan tentu saja kekayaan. Kita bisa melihatnya dalam novel ini, ketika cinta Komar (santri biasa) terhadap Siti (keturunan pesantren) terkendala oleh garis pemisah antara santri dan ningnya. Begitulah, dalam tradisi pesantren, seorang ning wajib hukumnya menikah dengan seorang gus. Implikasinya, tidak sedikit para gus dan ning yang merasakan adanya ketidakcocokan dengan pasangan hidup mereka. Sebab, cinta mereka bukanlah cinta yang lahir dan tumbuh dari keinginan hati terdalam mereka sendiri. Cinta mereka adalah "cinta paketan" orang tua.

Otoritas mutlak dalam segala cinta di lingkungan (keluarga) pesantren ada di tangan penguasanya, yaitu kiai. Segala hal yang berhubungan dengan cinta dan urusan-urusan lainnya, harus direstui terlebih dahulu oleh sang kiai. Kalau kiainya tidak setuju, bisa dipastikan tidak akan sukses. Di sini terjadi pemaksaan berlebihan dari kiai terhadap santri, anak-anaknya bahkan juga atas istrinya sendiri. Kemerdekaan manusia akhirnya dirampas secara paksa.

Yang menarik dalam novel ini, di samping dielaborasi perihal cinta kaum sarungan yang sangat bernuansa feodalistik itu, masih ada dua model cinta lainnya, yaitu cinta eksploitatif dan cinta produktif.

Merujuk pada Erich Fromm dalam buku To Have or To Be, penulis menjelaskan bahwa cinta eksploitatif adalah cinta yang bersikeras untuk memiliki, bukan menjadi. Cinta eksploitatif adalah model cinta yang memaksa orang di luar kita untuk tunduk sepenuhnya pada kehendak pribadi kita sendiri. Ini tentu saja hanya akan melahirkan penguasaan atau hegemoni. Padahal cinta harus membebaskan, dan itu hanya terdapat dalam modus 'menjadi'.

Dalam bukunya yang lain, The Art of Loving, Fromm menjelaskan secara cerdas bahwa cinta dengan modus 'menjadi' tersebut adalah model cinta produktif. Esensi cinta produktif adalah adanya perlindungan dan tanggung jawab. Tidak ada yang namanya penguasaan antara satu pihak ke pihak lainnya.

Perlindungan dan pertanggungjawaban itu menunjukkan, cinta ialah sebuah aktivitas membebaskan, bukan sebuah nafsu, yang olehnya orang dikuasai. Cinta produktif juga bukan sebuah pengaruh (affect) yang menjadikan orang terpengaruh bahkan tergantung olehnya. Dalam bahasa Ibn Arabi, cinta produktif tersebut merupakan bentuk pencarian dan penerimaan dari setiap individu tanpa saling merugikan. Selamat membaca! Syaiful Bari, Pemimpin Redaksi Majalah Humaniush, Yogyakarta.

Identitas Resensor

Nama : Syaiful Bari
Alamat : Wisma Sophie, Jl. Timoho Sapen Depok Sleman Yogyakarta
Nomor Rekening BNI Cabang DIY: 0029930896 (an. Syaiful Bari)
Nomor Hp : 081328618856

Sumber: http://www.mediaindo.co.id/

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JIHAD EXPLAINED

In the linguistic sense, the Arabic word "jihad" means struggling or striving and applies to any effort exerted by anyone. In this sense a student struggles and strives to get an education and pass course work; an employee strives to fulfill his/her job and maintain good relations with his/her employer; a politician strives to maintain or increase his popularity with his constituents and so on. The term strive or struggle may be used for/by Muslims as well non-Muslims; for example, Allah, One and Only True God says in the Qur'an:

"We have enjoined on people kindness to parents; but if they strive (jahadaka) to make you ascribe partners with Me that of which you have no knowledge, then obey them not..." 29:8, also see 31:15.

In the above two verses of the Qur'an, it is non-Muslim parents who strive (jahada) to convert their Muslim child back to their religion.

In the West, "jihad" is generally translated as "holy war", a usage the media has popularized. According to Islamic teachings, it is unholy to instigate or start war; however, some wars are inevitable and justifiable. If we translate the words "holy war" back into Arabic we find "harbun muqaddasatun", or for "the holy war", "al-harbu al-muqaddasatu". We challenge any researcher or scholar to find the meaning of "jihad" as holy war in the Qur'an or authentic Hadith collections or in early Islamic literature. Unfortunately, some Muslim writers and translators of the Qur'an, the Hadith and other Islamic literature translate the term "jihad" as "holy war", due to the influence of centuries-old Western propaganda. This could be a reflection of the Christian use of the term "Holy War" to refer to the Crusades of a thousand years ago. However, the Arabic words for "war" are "harb" or "qital", which are found in the Qur'an and Hadith.

For Muslims the term jihad is applied to all forms of striving and has developed some special meanings over time. The sources of this development are the Qur'an (the Word of God revealed to Prophet Muhammad(S)) and the Hadith (teachings of Prophet Muhammad(S) [(S) denotes Sall-Allahu 'alayhi wa sallam meaning peace and blessings of Allah be upon him). The Qur'an and the Hadith use the word "jihad" in several different contexts which are given below:

1. Recognizing the Creator and loving Him most.

It is human nature to love what is seen with the eyes and felt with the senses more than the UNSEEN REALITY. The Creator of the Universe and the One God is Allah. He is the Unseen Reality which we tend to ignore and not recognize. The Qur'an addresses those who claim to be believers:

"O you who believe! Choose not your fathers nor your brethren for protectors if they love disbelief over belief; whoever of you takes them for protectors, such are wrong-doers. Say: if your fathers, and your children, and your brethren, and your spouses, and your tribe, and the wealth you have acquired, and business for which you fear shrinkage, and houses you are pleased with are dearer to you than Allah and His Messenger and striving in His way: then wait till Allah brings His command to pass. Allah does not guide disobedient folk." 9:23,24

It is indeed a struggle to put Allah ahead of our loved ones, our wealth, our worldly ambitions and our own lives. Especially for a non-Muslim who embraces Islam, it may be a tough struggle due to the opposition of his family, peers and society.

2. Resisting pressure of parents, peers and society:

Once a person has made up his mind to put the Creator of the Universe above all else, he often comes under intense pressures. It is not easy to resist such pressures and strive to maintain dedication and love of Allah over all else. A person who has turned to Islam from another religion may be subjected to pressures designed to turn him back to the religion of the family. We read in the Qur'an:

"So obey not the rejecters of faith, but strive (jahidhum) against them by it (the Qur'an) with a great endeavor." 25:52

3. Staying on the straight path steadfastly.

Allah says in the Qur'an:

"And strive (jahidu) for Allah with the endeavor (jihadihi) which is His right. He has chosen you and has not laid upon you in the deen (religion) any hardship ..." 22:78

"And whosoever strives (jahada), strives (yujahidu) only for himself, for lo! Allah is altogether independent of the universe." 29:6

As for those who strive and struggle to live as true Muslims whose lives are made difficult due to persecution by their opponents, they are advised to migrate to a more peaceful and tolerant land and continue with their struggle in the cause of Allah. Allah says in the Qur'an:

"Lo! As for those whom the angels take (in death) while they wronged themselves, (the angels) will ask: in what you were engaged? They will say: we were oppressed in the land. (The angels) will say: was not Allah's earth spacious that you could have migrated therein? ..." 4:97

"Lo! those who believe, and those who emigrate (to escape persecution) and strive (jahadu) in the way of Allah, these have hope of Allah's mercy ..." 2:218

Allah tests the believers in their faith and their steadfastness:

"Or did you think that you would enter Paradise while yet Allah knows not those of you who really strive (jahadu), nor knows those (of you) who are steadfast." 3:142

"And surely We shall try you with something of fear and hunger, and loss of wealth and lives and fruits; but give glad tidings to the steadfast." 2:155

We find that the Prophet Muhammad(S) and his clan were boycotted socially and economically for three years to force him to stop his message and compromise with the pagans but he resisted and realized a moral victory.

4. Striving for righteous deeds:

Allah declares in the Qur'an:

"As for those who strive (jahadu) in Us (the cause of Allah), We surely guide them to Our paths, and lo! Allah is with the good doers." 29:69

When we are faced with two competing interests, it becomes jihad to choose the right one, as the following Hadith exemplify.

Aisha, wife of the Prophet(S) asked, "O Messenger of Allah, we see jihad as the best of deeds, so shouldn't we join it?" He replied, "But, the best of jihad is a perfect hajj (pilgrimage to Makkah)." Sahih Al-Bukhari #2784

At another occasion a man asked the Prophet Muhammad(S):

"Should I join the jihad?" He asked, "Do you have parents?" The man said, "Yes!" The Prophet(S) said, "then strive by (serving) them!" Sahih Al-Bukhari #5972

Yet another man asked the Messenger of Allah:

"What kind of jihad is better?" He replied, "A word of truth in front of an oppressive ruler!" Sunan Al-Nasa'i #4209

The Messenger of Allah, Muhammad(S) said:

"... the mujahid (one who carries out jihad) is he who strives against himself for the sake of obeying Allah, and the muhajir (one who emigrates) is he who abandons evil deeds and sin." Sahih Ibn Hibban #4862

5. Having courage and steadfastness to convey the message of Islam:

The Qur'an narrates the experiences of a large number of Prophets and good people who suffered a great deal trying to convey the message of Allah to mankind. For examples see the Qur'an 26:1-190, 36:13-32. In the Qur'an, Allah specifically praises those who strive to convey His message:

"Who is better in speech than one who calls (other people) to Allah, works righteous, and declares that he is from the Muslims." 41:33

Under adverse conditions it takes great courage to remain a Muslim, declare oneself to be a Muslim and call others to Islam. We read in the Qur'an:

"The (true) believers are only those who believe in Allah and his messenger and afterward doubt not, but strive with their wealth and their selves for the cause of Allah. Such are the truthful." 49:15

6. Defending Islam and the community

Allah declares in the Qur'an:

"To those against whom war is made, permission is given (to defend themselves), because they are wronged - and verily, Allah is Most Powerful to give them victory - (they are) those who have been expelled from their homes in defiance of right - (for no cause) except that they say, 'Our Lord is Allah'.... " 22:39-40

The Qur'an permits fighting to defend the religion of Islam and the Muslims. This permission includes fighting in self defense and for the protection of family and property. The early Muslims fought many battles against their enemies under the leadership of the Prophet Muhammad(S) or his representatives. For example, when the pagans of Quraysh brought armies against Prophet Muhammad(S), the Muslims fought to defend their faith and community. The Qur'an adds:

"Fight in the cause of Allah against those who fight against you, but do not transgress limits. Lo! Allah loves not aggressors. ... And fight them until persecution is no more, and religion is for Allah. But if they desist, then let there be no hostility except against transgressors." 2:190,193

7. Helping allied people who may not be Muslim:

In the late period of the Prophet Muhammad's(S) life the tribe of Banu Khuza'ah became his ally. They were living near Makkah which was under the rule of the pagan Quraysh, Prophet Muhammad's(S) own tribe. The tribe of Banu Bakr, an ally of Quraysh, with the help of some elements of Quraysh, attacked Banu Khuza'ah and inflicted heavy damage. Banu Khuza'ah invoked the treaty and demanded Prophet Muhammad(S) to come to their help and punish Quraysh. The Prophet Muhammad(S) organized a campaign against Quraysh of Makkah which resulted in the conquest of Makkah which occured without any battle.

8. Removing treacherous people from power:

Allah orders the Muslims in the Qur'an:

"If you fear treachery from any group, throw back (their treaty) to them, (so as to be) on equal terms. Lo! Allah loves not the treacherous." 8:58

Prophet Muhammad(S) undertook a number of armed campaigns to remove treacherous people from power and their lodgings. He had entered into pacts with several tribes, however, some of them proved themselves treacherous. Prophet Muhammad(S) launched armed campaigns against these tribes, defeated and exiled them from Medina and its surroundings.

9. Defending through preemptive strikes

Indeed, it is difficult to mobilize people to fight when they see no invaders in their territory; however, those who are charged with responsibility see dangers ahead of time and must provide leadership. The Messenger of Allah, Muhammad(S), had the responsibility to protect his people and the religion he established in Arabia. Whenever he received intelligence reports about enemies gathering near his borders he carried out preemptive strikes, broke their power and dispersed them. Allah ordered Muslims in the Qur'an:

"Fighting is prescribed upon you, and you dislike it. But it may happen that you dislike a thing which is good for you, and it may happen that you love a thing which is bad for you. And Allah knows and you know not." 2:216

10. Gaining freedom to inform, educate and convey the message of Islam in an open and free environmentAllah declares in the Qur'an:

"They ask you (Muhammad) concerning fighting in the Sacred Month. Say, 'Fighting therein is a grave (offense) but graver is it in the sight of Allah to prevent access to the path of Allah, to deny Him, to prevent access to the Sacred Mosque, and drive out its inhabitants. Persecution is worse than killing. Nor will they cease fighting you until they turn you back from your faith, if they can. ..." 2:217

"And those who, when an oppressive wrong is inflicted on them, (are not cowed but) fight back." 42:39

To gain this freedom, Prophet Muhammad(S) said:

"Strive (jahidu) against the disbelievers with your hands and tongues." Sahih Ibn Hibban #4708

The life of the Prophet Muhammad(S) was full of striving to gain the freedom to inform and convey the message of Islam. During his stay in Makkah he used non-violent methods and after the establishment of his government in Madinah, by the permission of Allah, he used armed struggle against his enemies whenever he found it inevitable.

11. Freeing people from tyranny

Allah admonishes Muslims in the Qur'an:

"And why should you not fight in the cause of Allah and of those who, being weak, are ill-treated (and oppressed)? - Men, women, and children, whose cry is: 'Our Lord! Rescue us from this town, whose people are oppressors; and raise for us from You, one who will protect; and raise for us from You, one who will help'." 4:75

The mission of the Prophet Muhammad(S) was to free people from tyranny and exploitation by oppressive systems. Once free, individuals in the society were then free to chose Islam or not. Prophet Muhammad's(S) successors continued in his footsteps and went to help oppressed people. For example, after the repeated call by the oppressed people of Spain to the Muslims for help, Spain was liberated by Muslim forces and the tyrant rulers removed. After the conquest of Syria and Iraq by the Muslims, the Christian population of Hims reportedly said to the Muslims:

"We like your rule and justice far better than the state of oppression and tyranny under which we have been living."

The defeated rulers of Syria were Roman Christians and Iraq was ruled by Zoarastrian Persians.

What should Muslims do when they are victorious?

Muslims should remove tyranny, treachery, bigotry, and ignorance and replace them with justice and equity. We should provide truthful knowledge and free people from the bondage of associationism (shirk or multiple gods), prejudice, superstition and mythology. Muslims remove immorality, fear, crime, exploitation and replace them with divine morality, peace and education. The Qur'an declares:

"Lo! Allah commands you that you restore deposits to their owners, and if you judge between mankind that you judge justly. Lo! It is proper that Allah admonishes you. Lo! Allah is ever Hearer, Seer." 4:58

"O you who believe! Stand out firmly for Allah's witnesses to fair dealing, and let not the hatred of others to you make you swerve to wrong and depart from justice. Be just: that is next to Piety and fear Allah. And Allah is well acquainted with all that you do." 5:8

"And of those whom We have created there is a nation who guides with the Truth and establishes justice with it." 7:181

"Lo! Allah enjoins justice and kindness, and giving to kinsfolk, and forbids lewdness and abomination and wickedness. He exhorts you in order that you may take heed." 16:90

"Those who, if We give them power in the land, establish prescribed prayers (salah) and pay the poor-due (zakah) and enjoin right conduct and forbid evil. And with Allah rests the end (and decision) of (all) affairs." 22:41

Did Islam spread by force, swords or guns?

The unequivocal and emphatic answer is NO! The Qur'an declares:

"Let there be no compulsion (or coercion) in the religion (Islam). The right direction is distinctly clear from error." 2:256

Here is a good study of the question of the spread of Islam by a Christian missionary, T.W. Arnold:

"... of any organized attempt to force the acceptance of Islam on the non-Muslim population, or of any systematic persecution intended to stamp out the Christian religion, we hear nothing. Had the caliphs chosen to adopt either course of action, they might have swept away Christianity as easily as Ferdinand and Isabella drove Islam out of Spain, or Louis XIV made Protestantism penal in France, or the Jews were kept out of England for 350 years. The Eastern Churches in Asia were entirely cut off from communion with the rest of Christiandom throughout which no one would have been found to lift a finger on their behalf, as heretical communions. So that the very survival of these Churches to the present day is a strong proof of the generally tolerant attitude of the Mohammedan [sic] governments towards them." (Emphasis added.)

Islam does not teach nor do Muslims desire conversion of any people for fear, greed, marriage or any other form of coercion.

In conclusion, jihad in Islam is striving in the way of Allah by pen, tongue, hand, media and, if inevitable, with arms. However, jihad in Islam does not include striving for individual or national power, dominance, glory, wealth, prestige or pride.

M. Amir Ali, Ph.D.


REFERENCES:

1. For the sake of simplicity and easy reading, masculine pronouns have been used throughout this brochure. No exclusion of females is intended.

2. Haykal, M.H., THE LIFE OF MUHAMMAD, Tr. Ismail R. Faruqi, American Trust Publications, 1976, p. 132.

3. Haykal, pp. 216, 242, 299 and 414 for the Battles of Badr, Uhud, Al-Khandaq and Hunayn, respectively.

4. Haykal, p. 395 for the Conquest of Makkah.

5. Haykal, pp. 245, 277, 311 and 326 for campaigns agaist the tribes of Banu Qaynuqa', Banu Al-Nadir, Banu Qurayzah and Banu Lihyan, respectively. Also, see p. 283 for the Battle of Dhat Al-Riqa'.

6. Haykal, pp. 284, 327, 366, 387, 393, 443 and 515 for the Battles of Dawmat Al-Jandal, Banu Al-Mustaliq, Khayber, Mu'tah, Dhat Al-Salasil, Tabuk and the Campaign of Usama Ibn Zayd, respectively.

7. Hitti, Philip K., HISTORY OF THE ARABS, St. Martin's Press, New York, 1970, p. 153.

8. Arnold, Sir Thomas W., THE PREACHING OF ISLAM, A HISTORY OF THE PROPAGATION OF THE MUSLIM FAITH, Westminister A. Constable & Co., London, 1896, p. 80.

Source: Institute of Islamic Information and Education.

Human Rights In Islam

Since God is the absolute and the sole master of men and the universe, He is the sovereign Lord, the Sustainer and Nourisher, the Merciful, Whose mercy enshrines all beings; and since He has given each man human dignity and honor, and breathed into him of His own spirit, it follows that, united in Him and through Him, and apart from their other human attributes, men are substantially the same and no tangible and actual distinction can be made among them, on account of their accidental differences such as nationality, color or race. Every human being is thereby related to all others and all become one community of brotherhood in their honorable and pleasant servitude to the most compassionate Lord of the Universe. In such a heavenly atmosphere the Islamic confession of the oneness of God stands dominant and central, and necessarily entails the concept of the oneness of humanity and the brotherhood of mankind.

Although an Islamic state may be set up in any part of the earth, Islam does not seek to restrict human rights or privileges to the geographical limits of its own state. Islam has laid down some universal fundamental rights for humanity as a whole, which are to be observed and respected under all circumstances whether such a person is resident within the territory of the Islamic state or outside it, whether he is at peace or at war. The Quran very clearly states:

"O believers, be you securers of justice, witness for God. Let not detestation for a people move you not to be equitable; be equitable - that is nearer to God-fearing." (5:8)

Human blood is sacred in any case and cannot be spilled without justification. And if anyone violates this sanctity of human blood by killing a soul without justification, the Quran equates it to the killing of entire mankind.

"...Whoso slays a soul not to retaliate for a soul slain, nor for corruption done in the land, should be as if he had slain mankind altogether." (5:32)

It is not permissible to oppress women, children, old people, the sick or the wounded. Women's honor and chastity are to be respected under all circumstances. The hungry person must be fed, the naked clothed and the wounded or diseased treated medically irrespective of whether they belong to the Islamic community or are from among its enemies.

When we speak of human rights in Islam we really mean that these rights have been granted by God; they have not been granted by any king or by any legislative assembly. The rights granted by the kings or the legislative assemblies, can also be withdrawn in the same manner in which they are conferred. The same is the case with the rights accepted and recognized by the dictators. They can confer them when they please and withdraw them when they wish; and they can openly violate them when they like. But since in Islam human rights have been conferred by God, no legislative assembly in the world or any government on earth has the right or authority to make any amendment or change in the rights conferred by God. No one has the right to abrogate them or withdraw them. Nor are they basic human rights which are conferred on paper for the sake of show and exhibition and denied in actual life when the show is over. Nor are they like philosophical concepts which have no sanctions behind them.

The charter and the proclamations and the resolutions of the United Nations cannot be compared with the rights sanctioned by God; because the former are not applicable on anybody while the latter are applicable on every believer. They are a part and parcel of the Islamic Faith. Every Muslim or administrator who claims himself to be Muslim, will have to accept, recognize and enforce them. If they fail to enforce them, and start denying the rights that have been guaranteed by God or make amendments and changes in them, or practically violate them while paying lip service to them, the verdict of the Holy Quran for such government is clear and unequivocal:

"Those who do not judge by what God has sent down are the disbelievers." (5:44)

Human Rights In An Islamic State

1. The Security Of Life And Property:
In the address which the Prophet delivered on the occasion of the Farewell Hajj, he said: "Your lives and properties are forbidden to one another till you meet your Lord on the Day of Resurrection." The Prophet has also said about the dhimmis (the non-Muslim citizens of the Muslim state):

"One who kills a man under covenant (i.e., dhimmi) will not even smell the fragrance of Paradise."

2. The Protection Of Honor:
The Holy Quran lays down:
"You who believe, do not let one (set of) people make fun of another set."
"Do not defame one another."
"Do not insult by using nicknames."
"Do not backbite or speak ill of one another."(49:11-12)

3. Sanctity And Security Of Private Life:
The Quran has laid down the injunction:
"Do not spy on one another." (49:12)
"Do not enter any houses unless you are sure of their occupant's consent." (24:27)

4. The Security Of Personal Freedom:
Islam has laid down the principle that no citizen can be imprisoned unless his guilt has been proven in an open court. To arrest a man only on the basis of suspicion and to throw him into a prison without proper court proceedings and without providing him a reasonable opportunity to produce his defense is not permissible in Islam.

5. The Right To Protest Against Tyranny:
Among the rights that Islam has conferred on human beings is the right to protest against government's tyranny. Referring to it the Quran says:

"God does not love evil talk in public unless it is by someone who has been injured thereby." (4:148)

In Islam, as has been argued earlier, all power and authority belong to God, and with man there is only delegated power which becomes a trust; everyone who becomes a recipient of such a power has to stand in awful reverence before his people toward whom and for whose sake he will be called upon to use these powers. This was acknowledged by Hazrat Abu Bakr who said in his very first address: "Cooperate with me when I am right but correct me when I commit error; obey me so long as I follow the commandments of Allah and His Prophet; but turn away from me when I deviate."

6. Freedom Of Expression:
Islam gives the right of freedom of thought and expression to all citizens of the Islamic state on the condition that it should be used for the propagation of virtue and truth and not for spreading evil and wickedness. The Islamic concept of freedom of expression is much superior to the concept prevalent in the West. Under no circumstances would Islam allow evil and wickedness to be propagated. It also does not give anybody the right to use abusive or offensive language in the name of criticism. It was the practice of the Muslims to enquire from the Holy Prophet whether on a certain matter a divine injunction had been revealed to him. If he said that he had received no divine injunction, the Muslims freely expressed their opinion on the matter.

7. Freedom Of Association:
Islam has also given people the right to freedom of association and formation of parties or organizations. This right is also subject to certain general rules.

8. Freedom Of Conscience And Conviction:
Islam has laid down the injunction:
"There should be no coercion in the matter of faith." (2:256)
On the contrary, totalitarian societies totally deprive the individuals of their freedom. Indeed, this undue exaltation of the state authority curiously enough postulates a sort of servitude, of slavishness on the part of man. At one time slavery meant total control of man over man - now that type of slavery has been legally abolished but in its place totalitarian societies impose a similar sort of control over individuals.

9. Protection Of Religious Sentiments:
Along with the freedom of conviction and freedom of conscience, Islam has given the right to the individual that his religious sentiments will be given due respect and nothing will be said or done which may encroach upon his right.

10. Protection From Arbitrary Imprisonment:
Islam also recognizes the right of the individual not to be arrested or imprisoned for the offenses of others. The Holy Quran has laid down this principle clearly:
"No bearer of burdens shall be made to bear the burden of another." (35:18)

11. The Right To Basic Necessities of Life:
Islam has recognized the right of the needy people for help and assistance to be provided to them:
"And in their wealth there is acknowledged right for the needy and the destitute." (51:19)

12. Equality Before Law:
Islam gives its citizens the right to absolute and complete equality in the eyes of the law.

13. Rulers Not Above The Law:
A woman belonging to a high and noble family was arrested in connection with theft. The case was brought to the Prophet, and it was recommended that she might be spared the punishment of theft. The Prophet replied: "The nations that lived before you were destroyed by God because they punished the common man for their offenses and let their dignitaries go unpunished for their crimes; I swear by Him Who holds my life in His hand that even if Fatima, the daughter of Muhammad, had committed this crime, I would have amputated her hand."

14. The Right To Participate In The Affairs Of State:
"And their business is (conducted) through consultation among themselves." (42:38) '

The "Shura" or the legislative assembly has no other meaning except that the executive head of the government and the members of the assembly should be elected by free and independent choice of the people.

Lastly, it is to be made clear that Islam tries to achieve the above mentioned human rights and many others not only by providing certain legal safeguards but mainly by inviting mankind to transcend the lower level of animal life to be able to go beyond the mere ties fostered by the kinship of blood, racial superiority, linguistic arrogance, and economic privileges. It invites mankind to move on to a plane of existence where, by reason of his inner excellence, man can realize the ideal of the Brotherhood of man.

Source: World Assembly of Muslim Youth (WAMY)

Flu burung

Sekarang wabah flu burung telah merebak semakin luas, flu burung yang bersasal dari virus H5N1 dapat menular dan mengakibatkan kematian. Sudah seharusnyalah kita waspada terhadap serangan Virus ini dan tentunya untuk langkah lebih awal kita harus mengenal sumber wabah ini.

Sumber penularan
Wabah ini umumnya berasal dari Virus H5N1 yang mudah menular dan dapat menyebabkan kematian si penderita.

Cara penularan
Virus ini dikeluarkan melalui kotoran ayam yang mencemarkan lingkungan disekeliling dan menjangkiti melalui pernapasan.
Virus ini merebak dengan mudah dari ladang peternakan ke ladang peternakan lain melalui tikus dan lalat yang dicemari dengan kotoran ayam yang mengandungi virus H5N1.
Selain peternakan, pasar - tempat ayam hidup dijual - dapat juga menjadi sumber penularan penyakit ini.
Hingga kini Virus H5N1 merebak dari hewan kepada manusia dan belum ada bukti ia dapat menular dari manusia kepada manusia.
Virus ini menular dari satu negara ke negara lain melalui perdagangan internasional ayam hidup.

Pencegahan dan perawatan
Terdapat obat untuk perawatan dan pencegahan penyakit ini tetapi efek penyembuhannya masih dalam penelitian.
Di Singapura, pada tahap awal, orang yang menderita flu dan dicurigai berpenyakit flu burung diberi makan obat Tamiflu®, merek dagang obat oseltamivir dari perusahaan Roche Holding AG [1], tetapi sampai saat ini pemerintah belum memperkenalkan obat ini kepada masyarakat.

Kasus penyebaran
Pada 21 Juli 2005, tiga kasus fatal terjadi di Tangerang, Indonesia, yang disebabkan oleh flu burung subtipe H5N1. Berbeda dengan kasus lainnya di Asia Tenggara (Thailand, Kamboja, dan Vietnam), kasus ini dianggap unik karena korban tidak banyak berhubungan dengan unggas.
Sampai dengan 20 Februari 2006, WHO telah mencatat sebanyak 170 kasus dengan 92 kematian pada manusia yang disebabkan virus ini dengan rincian sebagai berikut (lihat sumber):

Vietnam — 93 kasus dengan 42 kematian.
Indonesia — 26 kasus dengan 19 kematian.
Thailand — 22 kasus dengan 14 kematian.
RRT — 12 kasus dengan 8 kematian.
Turki — 12 kasus dengan 4 kematian.
Kamboja — 4 kasus dengan 4 kematian.
Irak — 1 kasus dengan 1 kematian.

Keterangan: jumlah kasus yang dilaporkan WHO adalah jumlah kasus yang telah diverifikasi dengan hasil laboratorium.

Pranala luar
(id) Daftar rumah sakit rujukan untuk flu burung di Indonesia
(id) "Waspada flu burung", dari Departemen Kesehatan RI
(id) Lembar informasi mengenai flu burung dari Pusat Perlindungan Kesehatan Hong Kong (format pdf, juga tersedia dalam 20 bahasa lain)
(en) Lembar informasi mengenai flu burung dari Organisasi Kesehatan Dunia (Januari 2006)
(en) Situasi terkini flu burung di Indonesia, catatan Organisasi Kesehatan Dunia cabang Indonesia
(id) Informasi di tempointeraktif.com
(id) Panduan singkat dari BBC Indonesia
(ms) Selsema burung
(en) Data terbaru kasus flu burung pada hewan di situs Organisasi Kesehatan Hewan Dunia (OIE)

Sumber: http://id.wikipedia.org/wiki/Flu_burung

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