By M. Masad Masrur *
Muslims in the face of modern civilization, is needed refreshment and renewal of religious thought. The challenges facing the Muslims in this era really has serious implications for the future of his religion. Socio-economic problems faced by people in the modern era is very complex, so on the basis of strong religious beliefs, the Islamic reformers eager to present Islam as an alternative power in the face of socio-economic problems of the people.Besides the face of attacks from critics and the impact of Western culture, the Muslims are also dealing with the West with its status as a colonized nation. Strategy Muslims face of modern civilization require? Handling? religion seriously. Refreshment and renewal of religious thought, and the presence of a number of reformers in the Islamic world is a necessity. Without it, it will result that can not be imagined for the future of Islam and Muslims, that Islam as a religion, in time they will be abandoned by adherents. Therefore, Islam is perceived as not able to answer the problems that occurred in today's (modern).After independence was achieved by almost all Islamic countries are colonized, the reformers sought to organize all aspects of life, whether economic, social, political and cultural. In the socio-economic aspects, as it appears the concept of Islamic socialism. Islamic Socialism according to Muhammad Al-Ghazali Syaihk an alternative economic system based on Islamic values. It aims to organize the lives of Muslims in order to achieve prosperity in this world and the hereafter, but still in accordance with his teaching. Besides Islamic socialism emerged as a reaction to the capitalist economic system and socialist-communist system that is less reflect Islamic values. (Shaykh Mahmud, 1989).Islamic view of life, characterized by certainty, harmony and dynamism. The whole characteristic is derived from the original Islamic philosophy, namely that attempts to integrate various aspects of human life through the universal ethical axiom, namely the unity (tawhid), rather than discriminate. Islamic system of equilibrium, free will and accountability in all aspects of life. Overall ethical axiom is formed from the Islamic system, which then undergo a process and evolve human life. Clearly, human economic activity must submit to the dominant moral purpose in all this ethical axiom. Because of these problems, the Islamic view of economics shrank into a sub-set of a series of ethical economic outlook about life in general.Sjafruddin Prawiranegara as one of Indonesia Islamic reformer in the economic field, trying to pour thoughts of Islamic socialism as an answer to the socio-economic problems faced by Muslims in Indonesia. On the basis of strong religious convictions, Sjafruddin intends to present Islam as an alternative power in the face of socio-economic problems of the people. He argues that the Republic of Indonesia which is based upon the belief in God Almighty, always upholding the principle of the divine in all areas of life. Therefore, although the set of social welfare, seem socialistic principles of thought (article 33), but the state of the Republic of Indonesia is not an anti-God state socialist, but socialism is based on religiosity.So when quoting Alexander Miller in his book The Christian Significance of Karl Marx, Sjafruddin asserts that there is a deep gulf between the ideology of Marxism with religion whatsoever. Therefore, it should be known by people who call themselves communist or socialist, that the fundamentals of Marxism was that important of which is historical materialism, totally at variance with the schools of divinity from every religion. Religion is considered by Marxism as a myth which is only used by some people and groups to maintain his position and conceal his crime.
Contrary to MarxismAfter Muhammad, no one in this world who have been shaking the human mind is so powerful as Marx. And no one can hold a doctrine that such a radical change in the sixth part of this world, like the teachings of Marx. If Marx was not overtly hostile to deny the existence of God and religion, perhaps he was viewed as a prophet by some human beings. Although he is not viewed as a prophet, but by the communists and socialists he respected and upheld, and it may be said almost the same as a prophet, it was socialism for them as if instead of religion.Services Marx and his disciples like Lenin, Stalin and Mao Zedong to humans is not only located in the economic field, such as improvement in the lives of millions of beggars, but also in the field of mysticism and spirituality. Because only by doing so can understand the resilience and spirit of sacrifice of millions of people who could suffer from all kinds of experiments, until the death to the ideals of socialism. He said further, the entire history of the socialist struggle in Russia and China is proof positive that, instead of the primary objects that define the spirit and the human soul, as taught by the historical materialism, but the opposite: the spirit, mind, and spirit of men that provides the basis for his life and capable of creating a new world. ? Spirit? Was the master object, not the other way and the spirit of it and the objects were created by God.There are many meanings that can be put to socialism, and of whom many are mutually different as earth with heaven. So socialism is based on the basis of religion, as opposed to Marxist socialism. To that end, the Reformer of Islam use the term socialism religious (religious socialism), which is quite different with Marxist socialism, and even contradictory.According Sjafruddin, Marx only the half truth only. Natural objects are important to human life, but it does not mean that in addition to or above the realm of things that there can be no longer something that is more power on humans. To live as human beings, it is not enough just like mere animals, humans require norms that are not in the nature of things, but given by religion (religion) and the taste divine.Differences are also shown by comparing the ways through life exemplified by Prophet Muhammad in ways that made by the followers of Marx. While the Prophet Muhammad and his companions to show feelings of affection towards fellow human beings, even to those perceived as enemies is by distancing feelings, resentment and hate acts, revolution generated by Lenin and Stalin, is run by not knowing humanity.Socialist Islam in IndonesiaAccording to Nurcholish Madjid, a deeper dimension of religious socialism is dikukuhkannya basic societal moral ideals. The implementation of these ideals become not only because of life which will drive more happy in this world, but also a more eternal life in the hereafter. Religious socialism is not only humanitarian commitment, but also the divine. Socialism in Indonesia came from value-niali religion. Socialism reject religious worldview of materialism as the objectives of Marxist socialism. Religious Socialism nor the law of dialectics, but he appeared as the demands of conscience, as a social life that ensures prosperity for all people, providing equitable prosperity, free from all kinds of oppression. (Nurcholish Madjid, 1989).Sjafruddin religious socialism based on the goal of human life are gathered from the verses of the Qur'an and Sunnah. First, the purpose of human life will not pursue material prosperity, but to seek Allah Ridlo. Second, related to the purpose of human life, Islam teaches that these objects is just a mere tool, which will help people to live and serve his Lord.Third, in the Qur'an and the Hadith there are so many statements, that the property must be spent in the way of God, namely for purposes that are beneficial to human beings. Fourth, God's command not to be afraid and hesitant to spend the wealth ends blessed God, the goals that are beneficial to mankind, accompanied by the promise of God in the Qur'an (Surah al-A'raf: 96 ) and (Surah al-Baqarah: 261).Act of 1945 also mandates that development is carried out by the Indonesian nation must continue to maintain the values of religious morality as its foundation. Thought socialism in Indonesia is in order to provide a moral basis for the religious development of the nation and state, especially in socio-economic development, so that social justice for all Indonesian people as a constitutional mandate can be realized.In difficult times like now, as a result of the legacy of the New Order regime marked by a monetary crisis, economic crisis and a crisis of confidence led to the weak participation of the community to respond to national development, even it is not uncommon because of the social inequalities threaten the nation's leading to the disintegration of the very harm. Economic and political crisis in Indonesia is in essence a geloofs and morele crisis (a crisis of faith and moral crisis), which can not be treated with tools and other means but only by turning to God through religious and moral norms, which tells them not to pursue wealth , but to serve and sacrifice in the interests of fellow human beings. Wallahualam Bishawab. []* The author is the Activist Assembly Synergy Kalam (MASIKA) ICMI and ICMI Orwil ELCENDIKIA Radaktur Journal of Jakarta.
Muslims in the face of modern civilization, is needed refreshment and renewal of religious thought. The challenges facing the Muslims in this era really has serious implications for the future of his religion. Socio-economic problems faced by people in the modern era is very complex, so on the basis of strong religious beliefs, the Islamic reformers eager to present Islam as an alternative power in the face of socio-economic problems of the people.Besides the face of attacks from critics and the impact of Western culture, the Muslims are also dealing with the West with its status as a colonized nation. Strategy Muslims face of modern civilization require? Handling? religion seriously. Refreshment and renewal of religious thought, and the presence of a number of reformers in the Islamic world is a necessity. Without it, it will result that can not be imagined for the future of Islam and Muslims, that Islam as a religion, in time they will be abandoned by adherents. Therefore, Islam is perceived as not able to answer the problems that occurred in today's (modern).After independence was achieved by almost all Islamic countries are colonized, the reformers sought to organize all aspects of life, whether economic, social, political and cultural. In the socio-economic aspects, as it appears the concept of Islamic socialism. Islamic Socialism according to Muhammad Al-Ghazali Syaihk an alternative economic system based on Islamic values. It aims to organize the lives of Muslims in order to achieve prosperity in this world and the hereafter, but still in accordance with his teaching. Besides Islamic socialism emerged as a reaction to the capitalist economic system and socialist-communist system that is less reflect Islamic values. (Shaykh Mahmud, 1989).Islamic view of life, characterized by certainty, harmony and dynamism. The whole characteristic is derived from the original Islamic philosophy, namely that attempts to integrate various aspects of human life through the universal ethical axiom, namely the unity (tawhid), rather than discriminate. Islamic system of equilibrium, free will and accountability in all aspects of life. Overall ethical axiom is formed from the Islamic system, which then undergo a process and evolve human life. Clearly, human economic activity must submit to the dominant moral purpose in all this ethical axiom. Because of these problems, the Islamic view of economics shrank into a sub-set of a series of ethical economic outlook about life in general.Sjafruddin Prawiranegara as one of Indonesia Islamic reformer in the economic field, trying to pour thoughts of Islamic socialism as an answer to the socio-economic problems faced by Muslims in Indonesia. On the basis of strong religious convictions, Sjafruddin intends to present Islam as an alternative power in the face of socio-economic problems of the people. He argues that the Republic of Indonesia which is based upon the belief in God Almighty, always upholding the principle of the divine in all areas of life. Therefore, although the set of social welfare, seem socialistic principles of thought (article 33), but the state of the Republic of Indonesia is not an anti-God state socialist, but socialism is based on religiosity.So when quoting Alexander Miller in his book The Christian Significance of Karl Marx, Sjafruddin asserts that there is a deep gulf between the ideology of Marxism with religion whatsoever. Therefore, it should be known by people who call themselves communist or socialist, that the fundamentals of Marxism was that important of which is historical materialism, totally at variance with the schools of divinity from every religion. Religion is considered by Marxism as a myth which is only used by some people and groups to maintain his position and conceal his crime.
Contrary to MarxismAfter Muhammad, no one in this world who have been shaking the human mind is so powerful as Marx. And no one can hold a doctrine that such a radical change in the sixth part of this world, like the teachings of Marx. If Marx was not overtly hostile to deny the existence of God and religion, perhaps he was viewed as a prophet by some human beings. Although he is not viewed as a prophet, but by the communists and socialists he respected and upheld, and it may be said almost the same as a prophet, it was socialism for them as if instead of religion.Services Marx and his disciples like Lenin, Stalin and Mao Zedong to humans is not only located in the economic field, such as improvement in the lives of millions of beggars, but also in the field of mysticism and spirituality. Because only by doing so can understand the resilience and spirit of sacrifice of millions of people who could suffer from all kinds of experiments, until the death to the ideals of socialism. He said further, the entire history of the socialist struggle in Russia and China is proof positive that, instead of the primary objects that define the spirit and the human soul, as taught by the historical materialism, but the opposite: the spirit, mind, and spirit of men that provides the basis for his life and capable of creating a new world. ? Spirit? Was the master object, not the other way and the spirit of it and the objects were created by God.There are many meanings that can be put to socialism, and of whom many are mutually different as earth with heaven. So socialism is based on the basis of religion, as opposed to Marxist socialism. To that end, the Reformer of Islam use the term socialism religious (religious socialism), which is quite different with Marxist socialism, and even contradictory.According Sjafruddin, Marx only the half truth only. Natural objects are important to human life, but it does not mean that in addition to or above the realm of things that there can be no longer something that is more power on humans. To live as human beings, it is not enough just like mere animals, humans require norms that are not in the nature of things, but given by religion (religion) and the taste divine.Differences are also shown by comparing the ways through life exemplified by Prophet Muhammad in ways that made by the followers of Marx. While the Prophet Muhammad and his companions to show feelings of affection towards fellow human beings, even to those perceived as enemies is by distancing feelings, resentment and hate acts, revolution generated by Lenin and Stalin, is run by not knowing humanity.Socialist Islam in IndonesiaAccording to Nurcholish Madjid, a deeper dimension of religious socialism is dikukuhkannya basic societal moral ideals. The implementation of these ideals become not only because of life which will drive more happy in this world, but also a more eternal life in the hereafter. Religious socialism is not only humanitarian commitment, but also the divine. Socialism in Indonesia came from value-niali religion. Socialism reject religious worldview of materialism as the objectives of Marxist socialism. Religious Socialism nor the law of dialectics, but he appeared as the demands of conscience, as a social life that ensures prosperity for all people, providing equitable prosperity, free from all kinds of oppression. (Nurcholish Madjid, 1989).Sjafruddin religious socialism based on the goal of human life are gathered from the verses of the Qur'an and Sunnah. First, the purpose of human life will not pursue material prosperity, but to seek Allah Ridlo. Second, related to the purpose of human life, Islam teaches that these objects is just a mere tool, which will help people to live and serve his Lord.Third, in the Qur'an and the Hadith there are so many statements, that the property must be spent in the way of God, namely for purposes that are beneficial to human beings. Fourth, God's command not to be afraid and hesitant to spend the wealth ends blessed God, the goals that are beneficial to mankind, accompanied by the promise of God in the Qur'an (Surah al-A'raf: 96 ) and (Surah al-Baqarah: 261).Act of 1945 also mandates that development is carried out by the Indonesian nation must continue to maintain the values of religious morality as its foundation. Thought socialism in Indonesia is in order to provide a moral basis for the religious development of the nation and state, especially in socio-economic development, so that social justice for all Indonesian people as a constitutional mandate can be realized.In difficult times like now, as a result of the legacy of the New Order regime marked by a monetary crisis, economic crisis and a crisis of confidence led to the weak participation of the community to respond to national development, even it is not uncommon because of the social inequalities threaten the nation's leading to the disintegration of the very harm. Economic and political crisis in Indonesia is in essence a geloofs and morele crisis (a crisis of faith and moral crisis), which can not be treated with tools and other means but only by turning to God through religious and moral norms, which tells them not to pursue wealth , but to serve and sacrifice in the interests of fellow human beings. Wallahualam Bishawab. []* The author is the Activist Assembly Synergy Kalam (MASIKA) ICMI and ICMI Orwil ELCENDIKIA Radaktur Journal of Jakarta.
Tidak ada komentar:
Posting Komentar