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Monthly Archives: January 2010

Pas – Dakwah And Politics

 

Pas Dakwah And Politics – Presentation Transcript

  1. Parti Islam Se-Malaysia (Pan-Malaysian Islamic Party) The Islamic Propagation and Political Perspective
  2. Note: This slide is not an official publication of PAS. Information contained in this slide is solely a personal collection and opinion. Author can be reached at [email_address]
  3. Base Literature
  4. Meaning Of Islamic Movement
    • By "Islamic Movement", I mean that organized, collective work , undertaken by the people, to restore Islam to the leadership of society , and to the helm of life all walks of life . (Yusuf Qardhawi)
  5. Meaning Of Islamic Movement
    • Before being anything else, the Islamic Movement is work: persistent, industrious work , not just words to be said, speeches and lectures to be delivered, or books and articles are indeed required, they are merely parts of a movement, not the movement itself
  6. Meaning Of Islamic Movement
    • Allah the Almighty says, Work, and Allah, His Messenger and the believers will see your work } [Surat al-Tawba: 1 05].
  7. For Allah’s sake
    • Islamic movement is a popular work based mainly on self-motivation and personal conviction .
    • performed out of faith and for nothing other than the sake of Allah , in the hope of being rewarded by Him, not by humans.
  8. Inadequacy of Official Work
    • Revolves in the orbit or domestic policy of the state that starts and finances it.
    • It is not based, in most cases, on men proven by work. Instead on “appointment”
    • Often lacks the true intend to defend islam
  9. The Movement is an Organized, collective work
    • Congregational prayer is a miniaturization of the overall Islamic congregational system and of what the interrelation between the commander and the troops should be like: there is neither infallible leadership nor absolute, blind obedience .
  10. Mission of the Islamic Movement
    • The Islamic Movement has come into existence to revive Islam and reinstate it at the helm of life once again, after   removing the obstacles from its path.
  11. Towards Revivalism
    • Formation of an Islamic vanguard
    • Formation of a Muslim public opinion
    • Preparation of a world, public climate
  12. Fields of action
    • Educational Work
    • Political Work
    • Social Work
    • Economic Work
    • Struggle (Jihad)
    • Media and Propaganda Work
    • Intellectual and Scientific Work
  13. Emphasis and Priority
    • Intellectual Field
    • Muslim Awakening
    • Educational Field
    • Political Field
  14. Parti Islam Se-Malaysia (Pan-Malaysian Islamic Party) Background
  15. Root of the history
    • 1947 Muslim Scholar Conference, Gunong Semanggol
      • Attended by 2000 Muslim Scholars
      • Pan-Malayan Muslim Economic Conference (Persidangan Ekonomi Islam SeMalaya, ) leading to the formation of Economic Center for Malays ( Pusat Perekonomian Melayu,PEPERMAS )
      • A day later, Supreme Religious Council, ( Majlis Agama Tertinggi Malaya, MATA ) was formed
      • The same year, MATA formed People’s Education Board ( Lembaga Pendidikan Rekyat, LEPIR )
  16. Root of the history
    • MATA members were not convinced with UMNO style of political struggle
    • 1948, 2 nd MATA National Conference formed Muslim Party of Malaya ( Hizbul Muslimin, HM )
    • Headed by Ust Abu Bakar Al Baqir
  17. Why these establishments?
    • Economy
    • Education
    • Politics
  18. Immediate Reaction Against HM
    • Communist Label , “Bahaya Dari Gunong”
    • State Of Emergency
    • Imprisonment
    • Limits on activities
  19. Demise and revival
    • Kepala Batas, home of Hj Ahmad Badawi, the slogan “Ulama Ke Jalan Allah” (Scholars Towards The Path Of ALLAH)
      • Critics say PAS was initially part of UMNO. However, PAS had its own solid reason of existence.
    • Nov 1951, Persatuan Islam Setanah Melayu
  20. 1950s experience
    • Impacts of:
      • Colonialism
      • Western-influenced nationalists
      • Western-influenced system
        • State and Politics
        • Social
        • Economic
        • Education
    • The system persists until today, thus the struggle continues
  21. Political Struggle
    • 1955, Pan-Malayan Islamic Party
    • 1959 – Formed a govt in Kelantan & Trengganu
    • 1961 – PAS-led govt in Tganu hijacked
    • 1969 – Racial Tension
    • 1973 – Coalition Govt with UMNO-led alliances
    • 1978 – Expelled from Coalition
    • 1982 – “Scholar-Led” era
    • 1990 – Formed a govt in Kelantan again
    • 1999 – Formed a govt in Kelantan & Trengganu
    • 2004 – Retained Kelantan but lost Trengganu
    • 2008 – Formed a govt in Kelantan & Kedah and part of coalition govt in Perak and Selangor
  22. Organizational Objective
    • Memperjuangkan wujudnya di dalam Negara ini sebuah masyarakat dan pemerintahan yang terlaksana di dalamnya nilai – nilai hidup Islam dan hukum – hukumnya menuju keredhaan Allah .
    • Mempertahankan kesucian Islam serta kemerdekaan dan kedaulatan Negara .
  23. Orientation Of Works
    • Tarbiyyah
      • Schools
      • Internal Development
    • Dakwah
      • Public Outreach
      • Individual
    • Siasah
      • Political Front

    Nasaruddin Hassan, http://www.tranungkite.net/v7/modules.php?name= News&file = print&sid =5210

  24. Impact Of The Movement
    • The only mass movement that is islamic-based
      • Members ranging from rural villagers up to elite professionals
    • Influence on “Malay Belt” States
      • (At local level, Malay is synonymous with Muslim)
      • State government
      • SRA/Pondok Institutions
      • Public opinions
    • “ PAS For ALL” slogan & Non-Muslim Affiliates
      • Champion of the people
    • Student Idealism
      • In line with the ideals of Muslim Brotherhood
  25. Conclusion
    • Islamic Movement is a vehicle towards Global Islamic Revivalism
    • Supporting Islamic Movement for the Sake Of ALLAH
    • Historical Background and Struggle of PAS
    • Orientation Of PAS
    • Impact Of PAS
 
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Posted by on January 18, 2010 in Uncategorized

 

Understanding Politics In Islam: Fiqh al Siyasah

Understanding Politics In Islam: Fiqh al Siyasah
Adapted and rearranged from the book Fiqh al-Dawlah written by Professor Yusuf al Qaradawi.
1. What is the aim of politics in Islam?
According to Al-Mawardi from his book Al-Ahkam Al-Sultaniyyah, it is hirasatud din wa siasatud dunya – to uphold the religion and administer the world. Politics is not munkar – is not a depravity – real politics is noble virtuous because it administers the affairs of all creatures, bringing man closer to good and away from fasad – evil. According to Ibn al-Qayyim, politics is really the justice of Allah the Almighty and His Prophet (peace and the blessings of Allah be upon him).
The Prophet Muhammad s.a.w. was a politician as well as the messenger conveying the risalah, murabbi – teacher, Qadi – Chief Justice, Head of the nation and Imam of the ummah. The Khulafa’ al Rasyidun – the rightly guided leaders who succeeded him were also politicians following the Sunnah – way of the Prophet, establishing just administration, practising ihsan – the betterment of good and providing the leadership of ‘ilm – knowledge and Iman – belief.
However in the present time, due to ‘politics’ man faced suffering as a result of deceit and political ploys and scheming and devious politicians, whether in the form of past colonialists, treacherous rulers, tyrannical leaders and regimes preaching Machiavellian philosophy (the ends justifies the means!).
It became common to label and describe committed Muslims as ‘political’ so that they are regarded warily and wickedly for the purpose of disassociating and furthering apart the people from them, intending that society will shun and hate what is called ‘political Islam’. It has been such that symbols of Islam like the headscarf, the proper attire and congregational prayers – Salat jama’ah are attempted to be labelled ‘political’.
It is a blatant lie for those who say that there is no religion in politics and that there is no politics in religion. This deceit was once tried in the form of an attempted fatwa – a decree while the members of the Ikhwan al-Muslimun were imprisoned in the detention camps in Egypt in the 50’s. The regime wanted to influence the masses to regard the activists and the Dai’ (the very people who wanted to uphold the Syari’ah, Al-Qur’an and Al-Sunnah) as the purveyors of fasad – evil by using corrupted ‘ulama – paid scholars.
2. The Fight against Fasad and Zulm (Evil, Transgression and Tyranny) is the utmost in Jihad
From the understanding of the Prophet’s tradition (mafhum hadith):
Munkar (transgression) is not limited to khamr – liqour, gambling and zina – – unlawful sex but degrading and defiling the honour and dignity of the people and citizens is a major transgression, so is cheating in the elections, refusing to give testimony – neglecting to vote, letting government be in the hands of those who are not deserving and undesired, stealing and squandering the nation’s wealth and property, monopolising the people’s needs for personal gains or cronies’ interests, detaining people without crime or just cause, without judgement from a fair court, torturing human beings in prison and the detention camps, giving, accepting and mediating in bribes, cowering up to, praising evil rulers, allowing the enemies of Allah and the enemies of the Muslim community to be leaders and shunning the believers – the mu’min.
These are all grave transgressions!
When a Muslim remains quiet upon seeing all of these it means that he or she does not deserve to live (is not alive) from the mafhum of al-ayat and al-hadith.
Islam requires that every Muslim has political responsibility. A Muslim is required by his Iman – faith to be truly concerned with the affairs and problems of the ummah – community, helping and defending the meek and the weak, fighting tyranny and oppression. By retreating and abstaining oneself, it will only invite divine retribution and being seized by the flames of hell (mafhum ayat).
3. Political Freedom is Our Utmost Need Today
Islam is always rejuvenated, its message spread across, its resurgence, its reverberating call heard by all even if it is given some limited freedom. Therefore the first battle is to obtain freedom to deliver the message of da’wah, the risalah of tawhid (Unity of God), spread consciousness and enabling the existence of Islamic movements.
True democracy is not the whims and desires of the tyrannical rulers or their cronies, it is not the place to jail and incarcerate its fighters and not the place to torture its proponents.
Democracy is the simplest and proper way to achieve the aims of a noble life, to be able to invite all to Allah and Islam, to be able to call others to Iman without having our souls being imprisoned and our bodies sentenced to be executed by hanging. It is the space for a free and honourable nation to have the right to choose, evaluate the ruler, change governments without coups and without bloodshed.
The theory, way and system which looks alien maybe adopted if it benefits us and as long as it does not contradict clear Islamic edicts and the rules of Syariah. We appraise, amend according to our spirit, we do not adopt its philosophy, and we do not allow what is forbidden and vice versa. We do not relinquish or compromise what is ordained or compulsory – the wajib in Islam.
The gist of democracy is that the public, the people can choose the rulers who are going to administer them; the people having the right to select, criticise and terminate; and the people are not forced to accept systems, trends, and policies which they do not agree to and they are not abused. They are free to hold elections, referendums, ensuring majority rights, protecting minority rights, having opposition, have multi parties, have press freedom and safeguarding the independence of the judiciary. But once again to constantly uphold and safeguard the principles of Islam, the firm rulings, the al-thawabit: the determined laws – hukm qat’i, the daruri – the essentials of religion and the non-ijtihadiy must not be compromised or neglected.
Syura:
Syura or consultative decision making must be followed and not just as a debating factor. By practising syura, it is closer, hence even better than the spirit of democracy. It is but the lost jewel found, the lost wisdom – al-hikmah which has been rediscovered.
Syura enables musyawarah to be conducted, obtains views and opinions, becomes the responsibility of the people to advise and counsel the government (ad-dinu nasiha) and establish amar ma’ruf nahy munkar – enjoining good and forbidding evil. Among the obligations of amar ma’ruf nahy munkar is the highest jihad (struggle) that is to voice out the truth in front of the unjust tyrant.
The State of Politics in the Ummah:
The musibah or calamity of the ummah then and now is the absence and the abeyying of the system of syura and the adoption of an oppressive dynastical ruling system. In the modern era, dictators stay in power by the force of arms and gold – power and wealth resulting in the syariah being hindered, secularism being forced upon and cultural Westernisation being imposed. Islamic da’wah and the Islamic movement being victimised, brutalised, imprisoned and hounded viciously.
4. Qur’anic Examples of Tyrannical Rulers
The Al-Qur’an denounces all powerful rulers such as Namrud, Fir’aun (Pharaoh), Hamaan and Qarun. Namrud is taghut – the transgressor who enslaves the servants of Allah as his serfs.
There is the pact or collaboration of three parties:
Fir’aun – he claims to be God, carries out tyranny and oppression throughout the land, enslaves the people
Hamaan – the cunning politician, experienced, having self interest, in the service of taghut, propping up and supporting Fir’aun and cheating the people, subjugating them.
Qarun – the capitalist or feudalist who takes opportunity from the unjust and oppressive laws, spending fortunes for the tyrannical leader in order to profit and amass more vast returns, bleeding and exploiting the toils of the people. The origin of Qarun was that he came from Prophet Musa’s own clan who colluded with Fir’aun due to the love of worldly life and materialism.
The combination of taghut and Zulm results in the spread of mayhem and the destruction of the community, subjugating man by force and degradation.
The People:
Al Qur’an denounces the people or citizens who are obedient and loyal to their oppressive rulers. The people who remain under the tutelage of taghut are fully responsible and accountable because it is due to their attitude that brought forth these fir’auns and taghuts.
Al-Junud (the collaborators):
These are the armies and enforcers of the rule and order of the taghut. They use force, fear and repression to eliminate and subdue all opposition and dissidents of the tyrant.
5. An Example of Leadership
Balqis, the Queen of Saba’ as told in the Qur’an was a woman who lead her people well, just and administered them with intelligence and wisdom saving her people from a war that was destructive and made decisions by syura-consulting them. Alas, the story ended with the acceptance of Islam. She led her people towards the goodness of the world and the hereafter.
Leaders like her are much more capable and qualified with political acumen and wise administration than most of the present Arab and Muslim ‘male’ leaders. (Prof. Yusuf Qaradawi purposely avoided the term ‘al-rijal’)
6. Pluralism and Multi Parties in Islam
The existence of various parties or movements is not forbidden as long as unification is not achievable due to differences over objectives, approaches, understanding and the level of confidence and trust. Variety and specialisation are allowed as long as they do not become contradictory and confrontational. However everyone has to be in one united front when facing the challenges to aqidah – belief, syariah, ummah and the survival of Islam. Relations between parties and groupings should be in the atmosphere of non-prejudice, forgiveness, nobleness, counselling truth and steadfastness, wisdom and engaging in healthy cordial debate.
Even when the Islamic State is established there is no reason to feel distraught at the existence of pluralism and differences.
7. Counselling and Corrective Participation in Politics
Without the shedding of blood, the most effective way as the outcome of long and painful struggles is the existence of political forces which the government in power is unable to contain or eliminate: that is presence of political parties. The ruling regime can get rid of individuals and small groups of opponents but it is difficult for them to defeat or wipe out larger organisations which are well structured, organised and rooted in the masses of society. Political parties have the platform, machinery, newspapers and publications as well as mass influence.
Political parties or political movements are necessary to fight oppression, to enable criticism, bringing back the government to to uphold truth and justice, bringing down or changing the government. These parties are capable of monitoring and appraising the government, offer advice and criticism.
8. Voting
Voting in the elections is a form of testimony. A just testimony is considered as long as one is not convicted of crime. Whoever so votes or abstains from voting in the general elections causing the defeat of a trustworthy and deserving candidate but on the other hand allows the candidate who is less trustworthy and undeserving to win, one has gone against the command of Allah concerning giving testimony.

Understanding Politics In Islam: Fiqh al Siyasah
Adapted and rearranged from the book Fiqh al-Dawlah written by Professor Yusuf al Qaradawi.
1. What is the aim of politics in Islam?
According to Al-Mawardi from his book Al-Ahkam Al-Sultaniyyah, it is hirasatud din wa siasatud dunya – to uphold the religion and administer the world. Politics is not munkar – is not a depravity – real politics is noble virtuous because it administers the affairs of all creatures, bringing man closer to good and away from fasad – evil. According to Ibn al-Qayyim, politics is really the justice of Allah the Almighty and His Prophet (peace and the blessings of Allah be upon him). The Prophet Muhammad s.a.w. was a politician as well as the messenger conveying the risalah, murabbi – teacher, Qadi – Chief Justice, Head of the nation and Imam of the ummah. The Khulafa’ al Rasyidun – the rightly guided leaders who succeeded him were also politicians following the Sunnah – way of the Prophet, establishing just administration, practising ihsan – the betterment of good and providing the leadership of ‘ilm – knowledge and Iman – belief. However in the present time, due to ‘politics’ man faced suffering as a result of deceit and political ploys and scheming and devious politicians, whether in the form of past colonialists, treacherous rulers, tyrannical leaders and regimes preaching Machiavellian philosophy (the ends justifies the means!).It became common to label and describe committed Muslims as ‘political’ so that they are regarded warily and wickedly for the purpose of disassociating and furthering apart the people from them, intending that society will shun and hate what is called ‘political Islam’. It has been such that symbols of Islam like the headscarf, the proper attire and congregational prayers – Salat jama’ah are attempted to be labelled ‘political’. It is a blatant lie for those who say that there is no religion in politics and that there is no politics in religion. This deceit was once tried in the form of an attempted fatwa – a decree while the members of the Ikhwan al-Muslimun were imprisoned in the detention camps in Egypt in the 50’s. The regime wanted to influence the masses to regard the activists and the Dai’ (the very people who wanted to uphold the Syari’ah, Al-Qur’an and Al-Sunnah) as the purveyors of fasad – evil by using corrupted ‘ulama – paid scholars.
2. The Fight against Fasad and Zulm (Evil, Transgression and Tyranny) is the utmost in Jihad
From the understanding of the Prophet’s tradition (mafhum hadith): Munkar (transgression) is not limited to khamr – liqour, gambling and zina – – unlawful sex but degrading and defiling the honour and dignity of the people and citizens is a major transgression, so is cheating in the elections, refusing to give testimony – neglecting to vote, letting government be in the hands of those who are not deserving and undesired, stealing and squandering the nation’s wealth and property, monopolising the people’s needs for personal gains or cronies’ interests, detaining people without crime or just cause, without judgement from a fair court, torturing human beings in prison and the detention camps, giving, accepting and mediating in bribes, cowering up to, praising evil rulers, allowing the enemies of Allah and the enemies of the Muslim community to be leaders and shunning the believers – the mu’min. These are all grave transgressions! When a Muslim remains quiet upon seeing all of these it means that he or she does not deserve to live (is not alive) from the mafhum of al-ayat and al-hadith. Islam requires that every Muslim has political responsibility. A Muslim is required by his Iman – faith to be truly concerned with the affairs and problems of the ummah – community, helping and defending the meek and the weak, fighting tyranny and oppression. By retreating and abstaining oneself, it will only invite divine retribution and being seized by the flames of hell (mafhum ayat).
3. Political Freedom is Our Utmost Need Today
Islam is always rejuvenated, its message spread across, its resurgence, its reverberating call heard by all even if it is given some limited freedom. Therefore the first battle is to obtain freedom to deliver the message of da’wah, the risalah of tawhid (Unity of God), spread consciousness and enabling the existence of Islamic movements. True democracy is not the whims and desires of the tyrannical rulers or their cronies, it is not the place to jail and incarcerate its fighters and not the place to torture its proponents. Democracy is the simplest and proper way to achieve the aims of a noble life, to be able to invite all to Allah and Islam, to be able to call others to Iman without having our souls being imprisoned and our bodies sentenced to be executed by hanging. It is the space for a free and honourable nation to have the right to choose, evaluate the ruler, change governments without coups and without bloodshed. The theory, way and system which looks alien maybe adopted if it benefits us and as long as it does not contradict clear Islamic edicts and the rules of Syariah. We appraise, amend according to our spirit, we do not adopt its philosophy, and we do not allow what is forbidden and vice versa. We do not relinquish or compromise what is ordained or compulsory – the wajib in Islam. The gist of democracy is that the public, the people can choose the rulers who are going to administer them; the people having the right to select, criticise and terminate; and the people are not forced to accept systems, trends, and policies which they do not agree to and they are not abused. They are free to hold elections, referendums, ensuring majority rights, protecting minority rights, having opposition, have multi parties, have press freedom and safeguarding the independence of the judiciary. But once again to constantly uphold and safeguard the principles of Islam, the firm rulings, the al-thawabit: the determined laws – hukm qat’i, the daruri – the essentials of religion and the non-ijtihadiy must not be compromised or neglected. Syura: Syura or consultative decision making must be followed and not just as a debating factor. By practising syura, it is closer, hence even better than the spirit of democracy. It is but the lost jewel found, the lost wisdom – al-hikmah which has been rediscovered. Syura enables musyawarah to be conducted, obtains views and opinions, becomes the responsibility of the people to advise and counsel the government (ad-dinu nasiha) and establish amar ma’ruf nahy munkar – enjoining good and forbidding evil. Among the obligations of amar ma’ruf nahy munkar is the highest jihad (struggle) that is to voice out the truth in front of the unjust tyrant.
The State of Politics in the Ummah: The musibah or calamity of the ummah then and now is the absence and the abeyying of the system of syura and the adoption of an oppressive dynastical ruling system. In the modern era, dictators stay in power by the force of arms and gold – power and wealth resulting in the syariah being hindered, secularism being forced upon and cultural Westernisation being imposed. Islamic da’wah and the Islamic movement being victimised, brutalised, imprisoned and hounded viciously.
4. Qur’anic Examples of Tyrannical Rulers
The Al-Qur’an denounces all powerful rulers such as Namrud, Fir’aun (Pharaoh), Hamaan and Qarun. Namrud is taghut – the transgressor who enslaves the servants of Allah as his serfs. There is the pact or collaboration of three parties: Fir’aun – he claims to be God, carries out tyranny and oppression throughout the land, enslaves the people Hamaan – the cunning politician, experienced, having self interest, in the service of taghut, propping up and supporting Fir’aun and cheating the people, subjugating them. Qarun – the capitalist or feudalist who takes opportunity from the unjust and oppressive laws, spending fortunes for the tyrannical leader in order to profit and amass more vast returns, bleeding and exploiting the toils of the people. The origin of Qarun was that he came from Prophet Musa’s own clan who colluded with Fir’aun due to the love of worldly life and materialism.The combination of taghut and Zulm results in the spread of mayhem and the destruction of the community, subjugating man by force and degradation. The People: Al Qur’an denounces the people or citizens who are obedient and loyal to their oppressive rulers. The people who remain under the tutelage of taghut are fully responsible and accountable because it is due to their attitude that brought forth these fir’auns and taghuts. Al-Junud (the collaborators): These are the armies and enforcers of the rule and order of the taghut. They use force, fear and repression to eliminate and subdue all opposition and dissidents of the tyrant.
5. An Example of Leadership
Balqis, the Queen of Saba’ as told in the Qur’an was a woman who lead her people well, just and administered them with intelligence and wisdom saving her people from a war that was destructive and made decisions by syura-consulting them. Alas, the story ended with the acceptance of Islam. She led her people towards the goodness of the world and the hereafter. Leaders like her are much more capable and qualified with political acumen and wise administration than most of the present Arab and Muslim ‘male’ leaders. (Prof. Yusuf Qaradawi purposely avoided the term ‘al-rijal’)
6. Pluralism and Multi Parties in Islam
The existence of various parties or movements is not forbidden as long as unification is not achievable due to differences over objectives, approaches, understanding and the level of confidence and trust. Variety and specialisation are allowed as long as they do not become contradictory and confrontational. However everyone has to be in one united front when facing the challenges to aqidah – belief, syariah, ummah and the survival of Islam. Relations between parties and groupings should be in the atmosphere of non-prejudice, forgiveness, nobleness, counselling truth and steadfastness, wisdom and engaging in healthy cordial debate. Even when the Islamic State is established there is no reason to feel distraught at the existence of pluralism and differences.
7. Counselling and Corrective Participation in Politics
Without the shedding of blood, the most effective way as the outcome of long and painful struggles is the existence of political forces which the government in power is unable to contain or eliminate: that is presence of political parties. The ruling regime can get rid of individuals and small groups of opponents but it is difficult for them to defeat or wipe out larger organisations which are well structured, organised and rooted in the masses of society. Political parties have the platform, machinery, newspapers and publications as well as mass influence. Political parties or political movements are necessary to fight oppression, to enable criticism, bringing back the government to to uphold truth and justice, bringing down or changing the government. These parties are capable of monitoring and appraising the government, offer advice and criticism.
8. Voting
Voting in the elections is a form of testimony. A just testimony is considered as long as one is not convicted of crime. Whoever so votes or abstains from voting in the general elections causing the defeat of a trustworthy and deserving candidate but on the other hand allows the candidate who is less trustworthy and undeserving to win, one has gone against the command of Allah concerning giving testimony.

Download: Understanding Politics In Islam Fiqh al Siyasah

Disalin dari: http://pot36.blogspot.com/2009/03/understanding-politics-in-islam-fiqh-al.html

 
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Posted by on January 17, 2010 in Uncategorized

 

PAS, Simbol Perjuangan Ulama Malaysia

Monday, 10/08/2009 19:20

Berbicara gerakan Islam di Malaysia, tentu tak akan bisa memisahkan PAS (Parti Islam Se-Malaysia) sebagai salah satu bagian yang cukup dominan dan memberikan warna. Partai Islam yang konsisten menjadi oposisi dalam pemerintahan Malaysia ini kini mengalami berbagai fase dan pasang surut dalam sejarah perkembangannya.

Pemilu 2008 tak pelak telah mengubah wajah dan peruntungan PAS. Dari sebuah partai yang dianggap ekstrem, PAS berubah menjadi partai moderat tanpa meninggalkan cita-cita Islamnya dan menjadi salah satu pilihan rakyat Muslim di Malaysia. Di Parlemen, PAS menguasai 10% kursi, atau menjadi 25% partai oposisi. Empat tahun sebelumnya, PAS masih belum dianggap siapa-siapa, dan kini partai ini merebut perhatian publik, dan sekaligus banyak pengamat.

Sejarah PAS

Kemunculan PAS dalam sejarah politik Malaysia bermula dari 23 Agustus 1651. Ketika para ulama Malaysia berkumpul di Kuala Lumpur dan bersepakat mendirikan Persatuan Ulama Se-Malaysia. Namun pada 24 November1951, nama ini diubah menjadi Persatuan Islam Se-Malaysia (PAS) pada pertemuan ulama Malaysia di Bagan Tuan Kecil, Seberang Prai. Sesuai dengan namanya, PAS memang tidak lepas dari kiprah ulama-ulama Islam di negara itu.

Namun, keterlibatan PAS dalam politik Malaysia baru terjadi pada pemilu 1955. Melihat kondisi sosial Malaysia ketika itu, PAS akhirnya mulai beranjak diri menjadi sebuah gerakan politik dakwah. Pergeseran dan perubahan ini juga tak lepas dari pengaruh Ikhwan di Mesir, dan Masyumi di Indonesia. Para ulama dan mahasiswa yang tengah belajar di Indonesia dan Mesir sadar bahwa negaranya membutuhkan sebuah institusi resmi yang mewakili dalam semua aspek kehidupan terutama dalam kondisi Malaysia yang tengah dijajah Inggris saat itu.

Sebenarnya tahun 1947, percik pergerakan sudah dimulai dengan adanya Majlis Tertinggi Agama Malaya (MATA) dan diikuti oleh Hizbul Muslimin setahun kemudian. Keduanya merupakan usaha keras dari Dr Burhanuddin al-Helmy dan Ustaz Abu Bakar al-Baqir. Namun, keduanya tidak cukup bergaung karena tekanan penguasa.

PAS selalu berseberangan dengan Umno, partai paling besar di Malaysia yang berhaluan nasionalis. Tahun 1950 bisa dikatakan peran ulama di Malaysia tidak ada apa-apanya. Tuan Haji Ahmad Fuad Hassan, seorang lulusan Maahad Il Ihya Assyariff, Gunung Semanggol dan seorang tokoh Hizbul Muslimin mengatakan dalam tulisannya yang sampai saat ini menjadi salah satu pedoman PAS bahwa kedudukan ulama tak ubahnya seperti sampah, jika tunduk pada pemerintah dan tidak mempunyai kekuatan apapun. Ketika itu, kondisi masyarakat Malaysia memang menyedihkan karena banyaknya pemurtadan orang Islam, judi, dan berbagai kesenangan duniawi lainnya, yang dalam hal ini disponsori oleh Umno.

Pada 24 November 1951, Haji Ahmad Badawi, seorang ulama di Seberang Perai mengeluarkan satu manifesto yang dinamakan ’Manifesto al-Badawi’ dengan tema ”Ulama Ke Jalan Allah” untuk menyambut persidangan PAS. Mereka memutuskan supaya PAS menjadi sebuah gerakan politik Islam yang memperjuangkan kemerdekaan ke arah membentuk sebuah negara yang diridhai Allah. Secara tegas, para ulama PAS menolak bentuk-bentuk perjuangan yang didasarkan pada ideologi ciptaan manusia yang dibawa masuk oleh penjajah.

Perkembangan PAS

Dari sejak awal, PAS selalu mengusung agar Islam dijadikan dasar negara yang merdeka. Tahun 1959, PAS memenangkan pemilu di Terengganu dan Kelantan, dan kemudian membentuk pemerintahan sendiri di bawah Mohd Daud Abdul Samad di Terengganu dan Ustaz Ishak Lotfi Omar di Kelantan sebagai Menteri Besar. Kekuasaan PAS di Terengganu dan Kelantan tidak lama, karena pada Oktober 1961, PAS berhasil digulingkan oleh hasil permainan politik kotor Perikatan. Hanya Kelantan yang bertahan cukup lama yaitu sampai tahun 1977.

Layaknya gerakan Islam yang memperjuangkan Islam, PAS mengalami restriksi penguasa yang tak suka. Penangkapan, embargo politik, dan pembunuhan rahasia terjadi. Cita-cita PAS untuk menampilkan Islam dianggap sebagai ancaman. Pada tahun 1973, PAS mulai membentuk kerjasama dengan pihak lain, yaitu Perikatan dan BN. Kerjasana ini membuka eskalasi baru karena PAS menyampaikan Islam dengan lebih terbuka. Selama ini, cara PAS dalam membentuk kestabilan politik negara telah disalahgunakan oleh musuh-musuh politiknya dengan menggembor-gemborkan isyu Islamnya.

Tahun 1982, terjadi perpecahan di tubuh PAS dan mereka sekaligus kehilangan kekuasaannya dalam pemerintahan. PAS mengalami krisis kepemimpinan dalam periode ini. Campur tangan pihak lain dalam hal ini sangat kental. Misalnya saja pada tahun 1996, PAS berkonflik dengan Parti Melayu Semangat 46, dan pada tahun 1991, dengan Umno.

Kemunculan Datuk Seri Anwar Ibrahim menyebabkan wujudnya gerakan reformasi dalam tubuh PAS. Pada pemilu 2004, walau tidak dominan, Terengganu berhasil kembali dikuasai. Dan puncaknya adalah pada Pemilu 2008, yang berhasil merebut hati rakyat di Kelantan, Terengganu dan Selangor. Kini, PAS dilihat sebagai ancamana utama Umno dalam menguasai politik orang Melayu Islam.

Rakyat Islam Malaysia tentu sangat berharap bahwa PAS akan terus konsisten dalam membela kepentingan rakyat. Mereka tidak ingin PAS menjadi partai yang bekerja sama dengan pemerintah namun kemudian banyak mengabaikan kepentingan rakyatnya seperti yang selalu terjadi di negara-negara lain. Selama bertahun-tahun, PAS terus dijadikan pilihan utama rakyat Islam Malaysia, dan satu manuver politik yang kurang perhitungan akan membuat rakyat meninggalkan PAS selama-lamanya. (sa/berbagaisumber)

Download: PAS, Simbol Perjuangan Ulama Malaysia – Gerakan Islam _ Eramuslim

 
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Posted by on January 17, 2010 in Uncategorized

 

PAS – Dakwah, Tarbiyyah dan Siasah

Oleh Hj Nasrudin Hassan

Masih ada mereka yang tidak memahami , bagaimana PAS berjuang sehingga masih kedengaran suara yang mengatakan perjuangan PAS salah , bida’ah , sesat , tidak mengikut sunnah , bercanggah dengan syariat , hanya mementingkan politik dan 1001 tohmahan dilemparkan kepada PAS .

Terlebih dahulu saya akui bahawa PAS tidak sunyi dari kelemahan dan kesilapan sebagai sebuah organisasi yang dipimpin oleh manusia. Namun kesilapan dan kelemahan itu tidaklah membawa PAS terbabas ke ‘gaung dalam’ yang membunuh aqidah dan mencederakan syakhsiyyah sebagai sebuah organisasi yang memperjuangkan Islam . [1]


[1] Fasal 3 . Perlembagaan PAS :  Dasar PAS ialah Islam .    Fasal 4 . Perlembagaan PAS : Seruan PAS ialah ALLAHU AKBAR .

Sebaliknya kelemahan dan kesilapan yang berlaku , bukan sahaja masih boleh diperbaiki dan disempurnakan tetapi nyata PAS mempunyai cara dan kaedah yang cukup baik untuk terus memantau perjalanan organisasinya agar menepati objektif dan ghayahnya ( matlamat ) [1] .

Organisasi PAS juga mempunyai pelbagai medium untuk memastikan segala misi dan visi perjuangannya berjalan berasaskan syara’ .

Kepimpinan Ulama’ , Jawatan Kuasa Disiplin Parti , Muktamar Tahunan , Mesyuarat Dewan Harian , Mesyuarat Bulanan , Mesyuarat Khas , Liqa’ Fikri , Tamrin , Mukhayyam , Kuliah Haraki , Usrah Mingguan , Konvensyen PAS Negeri , Ijtimak Pilihanraya , Kuliah Agama dan banyak lagi cara dan kaedah untuk PAS mengawal organisasinya berjalan melandasi syariat Ilahi dan sunnah an Nabawi .

Jika terdapat perbedaan dalam approach atau method perjuangan PAS berbanding kumpulan Islam yang lain , ini tidak bermakna PAS salah dan bercanggah dengan syariat dan sunnah. Secara umumnya , wajar saya tegaskan bahawa PAS bergerak dalam ruang orientasi yang saya pecahkan secara kasar kepada 3 ruang utama iaitu :

  • Tarbiyyah dan Pengkaderan ( pembinaan dan pembentukan )
  • Dakwah ( penerangan )
  • Siasah ( politik )

Tarbiyyah dan Pengkaderan . Aset penting yang meletakkan PAS terus istiqamah dan komited dengan perjuangan ialah agenda tarbiyyah dan pengkaderan yang menjadi nadi kepada pergerakkan PAS . Tarbiyyah digerak dan diaktifkan untuk membina :

  • Aqidah yang benar berasaskan manhaj Ahlis sunnah wal Jamaah
  • Fikrah yang syumul sebagaimana syumulnya ajaran Islam itu sendiri
  • Syakhsiyyah yang solehah berasaskan akhlak mahmudah bimbingan Rasulullah saw.

Sementara pengkaderan pula berfungsi untuk membina :

  • Kepimpinan yang berkarisma dan berwibawa .
  • Organisasi yang mantap dan hebat.
  • Tindakan yang strategic dan berkesan .

Memastikan perkara ini berlaku dalam PAS , Lajnah Tarbiyyah dibentuk pada semua peringkat organisasi PAS , bermula dari peringkat Pusat , Negeri , Kawasan bahkan cawangan. Begitu juga di peringkat dewan – dewan seperti Dewan Ulama’ ,

Dewan Pemuda dan Dewan Muslimat turut meletakkan Lajnah Tarbiyyah antara Lajnah kanan yang diberi tumpuan utama. Aktiviti asas bagi melaksanakan cita – cita tarbiyyah banyak tertumpu kepada pembentukkan usrah dipelbagai peringkat ( kepimpinan atau ahli ) , tamrin , liqa fikri dan pelbagai program atau aktiviti semasa yang dilihat perlu dari masa ke semasa dengan berbagai wajah yang menghormati kepentingan kepelbagaian approach .

Kini PAS melalui Dewan Pemudanya pula menubuhkan Akademi Kepimpinan Pemuda yang akan berfungsi bersama pelbagai modulnya untuk mengkaderkan kepimpinan pelapis yang berwibawa menepati karisma seorang pemimpin Islam yang soleh.

Dakwah Ilallah ( Penerangan )
Berlandaskan perintah Allah yang mewajibkan setiap individu muslim menyampai dan menyebarkan Islam , dakwah telah menjadi aktiviti asas yang sangat principal sifatnya. [2] Biarpun PAS menghadapi aneka halangan dan ancaman dari pelbagai pihak termasuk polis/FRU yang sering digunakan oleh musuh – musuh Islam yang menghalang kemaraan dakwah  Islam ke tengah masyarakat , dakwah untuk menginsafkan ummah agar kembali kepangkuan Islam serta berjuang mendaulatkannya tetap diteruskan . Ada dikalangan pemimpin PAS yang dibunuh , dipenjara , dibuang daerah dan dikenakan pelbagai tindakan kerana dakwah mereka .

Namun segalanya tidak menghalang PAS dari terus melaksanakan amanah besar ini sebagai sebuah Gerakan Islam yang pastinya bertanggungjawab terhadap masa depan ummah.Tugas dakwah ini digalas oleh semua , dari Presiden hinggalah ahli biasa dengan peranan masing – masing berasaskan keupayaan atau kemahiran mereka malah turut menghormati tahap keupayaan masing –  masing. Maudhu’ ( kandungan ) dakwah PAS sangat jelas [3] , menepati apa yang diajar oleh Allah swt.

PAS mendekati semua lapisan masyarakat . Bermula dengan masyarakat yang tertindas hinggalah  pemimpin yang menindas dan ummat yang lesu hinggalah ulama’ yang bisu . Pelbagai pendekatan diketengahkan dalam membawa mesej perjuangan. Dewan Pemuda PAS membawa pendekatan Pemuda sebagai Duta Kasih Sayang dan Penyelamat .

Pendekatan dakwah PAS melengkapi 2 kategori utama :

1        : Dakwah Ammah ( umum ) Kuliah Agama , Forum , SeminarCeramah Umum , Muzakarah , DebatMotivasi , DemonstrasiPenerbitan Buku , Penerbitan akhbar , Edaran VCD , Edaran Risalah ,Talk Show , Dialog dll

2        : Dakwah Fardiyyah .  ( khas ) Pertemuan TertutupZiarah dan DakwahAktiviti Amal Kebajikan Dakwah PAS tidak bermusim dan tidak juga tertakluk kepada kepentingan pengaruh individu dan politik .

Biarpun sehari selepas tamatnya pilihanraya , PAS telah memulakan aktiviti dakwahnya kepada masyarakat , demikian juga sehari selepas dibebaskan dari penjara pimpinan PAS terus melangsungkan dakwahnya. Sekalipun dakwah yang dibawa oleh PAS tidak popular malah menerima tentangan sengit dari pelbagai pihak seperti hukuman hudud , PAS tetap menunaikan tanggungjawab dakwahnya dengan memberi penjelasan kepada masyarakat mengenai peri pentingnya Negara kita melaksanakan undang – undang dan peraturan Islam itu.

Biarlah kita kehilangan undi popular dan sokongan ramai yang membawa kita kalah dalam pilihanraya , namun dakwah untuk membawa Islam kesetiap pintu hati manusia tetap diteruskan.  Siasah ( politik ) Islam adalah agama yang syumul , merangkumi seluruh aspek kehidupan termasuklah politik. Mengasingkan politik dari perjuangan Islam ertinya mengurangkan sukatan perjuangan Islam yang telah diperjuangkan oleh Nabi saw. [4]

PAS meletakkan politik sebahagian dari tanggungjawab perjuangan yang mesti diperjuangkan. Kini kuasa politik berada ditangan UMNO dan BN yang enggan melaksanakan syariat meskipun berbuih mulut mereka mengisytiharkan Malaysia sebagai sebuah Negara Islam . Malah UMNO dan BN telah  menyuburkan bumi Malaysia ini dengan pelbagai maksiat dan mungkar yang telah dihalalkan melalui mazhab Islam Hadharinya.

PAS berkewajipan mengambil tampuk kuasa politik dari golongan yang enggan melaksanakan syariat Islam dan PAS telah berijtihad untuk menggunakan pendekatan aman dan damai tanpa peperangan dan pertumpahan darah , dalam usaha PAS mahu mengambil alih kuasa politik tersebut. Realiti ini membawa PAS mendaftarkan organisasinya di bawah Pendaftar Pertubuhan dan ianya sah untuk bergerak di sisi undang – undang Negara waktu ini. Semua orang boleh mengakui bahawa Islam tidak boleh dilaksana tanpa kuasa politik. Justeru itu , penglibatan dibidang politik ( siasah ) adalah kewajipan besar untuk kembali mengangkat Islam ini ke tempat yang selayaknya sebagai agama suci .

KESIMPULAN

Saya tidak nampak alasan yang munasabah bagi pihak yang menolak perjuangan PAS. Mereka barangkali boleh untuk tidak menyertai PAS , tetapi untuk mereka menolak dan menafikan perjuangan PAS adalah suatu yang sangat tidak adil. Kelemahan dan kesilapan boleh diperbaiki jika ada. Menolak dan menafikan perjuangan sucinya yang diasaskan sejak tahun 51 yang lalu memerlukan alasan yang konkrit dan dalil yang pasti , bukan beralaskan emosi dan sentiment perbedaan kumpulan.

Saya selalu menegaskan kepada umum , jika terdapat suatu yang dilakukan oleh PAS bercanggah dengan syariat dan sunnah , sila nyatakan ! Jika ianya berbentuk dakwaan , sila kemukan bukti ! Kita mencari kebenaran . Andai benar atau ada , PAS melakukan perkara yang bercanggah dengan syariat , saya dan seluruh ahli PAS yang ikhlas terhadap perjuangan pasti akan menyanggahinya. Namun begitu , janganlah tuduhan melulu tanpa lampiran bukti , dakwaan palsu tanpa kepastian dalil dan emosi berprasangka tanpa berlaku adil.


[1] Fasal 5 . Perlembagaan PAS : Tujuan PAS ialah :                                                        1 : Memperjuangkan wujudnya di dalam Negara ini sebuah masyarakat dan pemerintahan yang terlaksana di dalamnya nilai – nilai hidup Islam dan hokum – hukumnya menuju keredhaan Allah .                                                         2 : Mempertahankan kesucian Islam serta kemerdekaan dan kedaulatan Negara .

[2] ولتكن منكم أمة يدعون إلى الخير و يأمرون بالمعروف و ينهون عن المنكر و أولئك هم المفلحون

” dan hendaklah ada dikalangan kamu ummat yang berdakwah kearah kebaikan , menegakkan syariat dan mencegah kemungkaran dan mereka  adalah golongan yang beroleh kemenangan.” Surah ali – imraan : 104[3] Fasal 6 . Perlembagaan PAS : Usaha – usaha : 1 . Menyeru ummat Manusia kepada syariatAllah dan Sunnah RasulNya melalui dakwah secara lisan , tulisan dan amalan . 2 . Memperjuangkan Islam sebagai aqidah dan syariah serta menjadikannya sebagai panduan berpolitik dan bernegara serta memperkenalkan nilai – nilai keislaman dalam usaha menegakkan keadilan dan kemajuan disegenap bidang termasuk pemerintahan dan pentadbiran , ekonomi dan social serta pelajaran dan pendidikan .   [4] فما لا أصل له فمهدوم و ما لا حارس له فضائع الدين أصل و السلطان جارس Agama adalah tapak dan pemerintah ( kedaulatan )  adalah pengawal , suatu yang tiada tapak pasti runtuh dan suatu yang tiada pengawal pasti hilang .” – al Imam Ghazali dalam Ihya’ Ulumiddin

Download: pas-dakwah-tarbiyyah-siasah-nasruddin-hassan

 
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Posted by on January 17, 2010 in Uncategorized

 

ASPEK POLITIK DALAM GERAKAN ISLAM DI MALAYSIA

PENGENALAN
Kertas kerja  ini membimbincangkan faktor-faktor  ‘contemporary’ (semasa) mengenai politik dan gerakan islam di Malaysia. Sebenarnya ‘politik islam’ bukanlah dalam bentuk teori semata-mata. Ia merupakan sesuatu yang  yang ‘praktikal ‘ yang telah diamalkan oleh Rasullah s.a.w  sebagai  Rsul dan ketua negara  pemerintahan  Islam yang pertama di  Madinah. Sebaik sahaja baginda wafat perlaksannan dan amalannya
diteruskan oleh para  sahabah dan mereka yang  datang selepasnya sehingga jatuhnya Khilafah Islam Othmaniyyah Turki.1
Selepas lumpuhnya Daulah Islamiah tersebut,  uamat Islamdi seluruh dunia  berada dibawah berbagai corak pemerintahan. Ada yang diperintah dengan sistem Demokrasi Barat ,Soosialis,sistem beraja dan diktator ketenteraan . Oleh itu umat Islam menghadapi berbagai-bagai masalah ,terumbang ambing dan kehilangan arah. Sistem sekular pula
memisahkan mereka antara agama dan pemerintahan. Keadaan ini berterusan sehingga kini
Kemunculan gerakan Islam di tengah-tengah kemelut ini menghadapi berbagai-bagai ujian, fitnah dan mehnah serta berada di dalam di dalam suasana yang sukar lagi menyulitkan. Ini menyebabkan gerakan islam  di seluruh dunia cuba menoleh  kembali kepada ‘garis percubaan’ yang telah dilalui oleh mereka sejak jatuhnya  kerajaan Islam Othmaniyyah di Turki
 
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Posted by on January 16, 2010 in Uncategorized

 

PAS tidak beretika dalam Dakwah?

Rujuk “Isu etika dalam politik gerakan Islam – Sorotan terhadap PAS Badlihisham Mohd Nasir dan Che Yusof Che Mamat

 
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Posted by on January 16, 2010 in Uncategorized