Doa Safar

اللهُ أَكْبَرُ, اللهُ أَكْبَرُ, اللهُ أَكْبَرُ, (سُبْحَانَ الَّذِيْ سَخَّرَ لَنَا هَذَا وَمَا كُنَّا لَـهُ مُقْرِنِيْنَ.

 وَإِنَّا إِلَى رَبِّنَا لَمُنْقَلِبُوْنَ)

الَلَّهُمَّ إِنَّا نَسْأَلُكَ فِي سَفَرِنَا هَذَا البِرَّ وَالتَّقْوَى ،وَمِنَ العَمَلِ مَا تَرْضَى ،

 الَلَّهُمَّ هَوِّنْ عَلَيْنَا سَفَرَنَا هَذَا وَاطْوِ عَنَّا بُعْدَهُ،

 الَلَّهُمَّ أَنْتَ الصَّاحِبُ فِي السَّفَرِ وَالْخَلِيْفَةُ فِيْ الأَهْلِ ،

 الَلَّهُمَّ إِنِّيْ أَعُوْذُبِكَ مِنْ وَعْثَاءِ السَّفَرِ وَكَآبَةِ الْمَنْظَرِ وَسُوْءِ الْمُنْقَلَبِ فِي الْمَالِ وَالأَهْلِ

- Allahu Akbar, Allahu Akbar, Allahu Akbar, ( Subhanalladzii sakhoro lanaa hadza wamaa kunna lahu muqriniin, wa inna ilaa rabbana lamunqalibuun).

Allahumma inna nas aluka fii safarinaa hadzal birrow wattaqwa, waminal 'amali maa tardho.

Allahumma hawwan 'alainaa safaronaa hadza wathwi 'annaa bu'dah.

Allahumma Antashohibu fiissafari wal kholifatu fiil ahli. Allahumma inni a'udzubika min wa'taa issafari wa kaabatil mandzori wa suu ilmunqolabi fiil maali wal ahli -

"Allah Maha Besar (3X). Maha Suci Rabb yang menundukkan kendaraan ini untuk kami, sedangkan sebelumnya kami tidak mampu. Dan sesungguhnya kami akan kembali kepada Rabb kami (di hari Kiamat). Ya, Allah! Sesungguhnya kami memohon kebaikan dan taqwa dalam perjalanan ini, kami memohon perbuatan yang diredhai. Ya Allah! Permudahlah perjalanan kami ini, dan dekatkanlah jaraknya bagi kami. Ya Allah! Engkaulah teman dalam safar ini serta pengurus keluarga. Ya Allah! Sesungguhnya aku berlindung kepada-Mu daripada kelelahan dalam bermusafir, pemandangan yang menyedihkan dan perubahan yang tidak elok pada harta dan keluarga". 

Posted by Admin 09:41 0 comments

Menjejak Akal Wali Songo dalam Pembudayaan Islam

Sejarah memainkan peranan yang besar dalam mengorak masa hadapan sesebuah masyarakat. Tidak terlepas daripada fenomena tersebut merupakan budaya Nusantara yang jelasnya turut terpengaruh sejarahnya sendiri. Jelas sekali, sejarahnya yang unik turut telah memainkan peranan yang besar dalam membentuk perawakan dan identiti masyarakat Nusantara.

Seiring dengan penjajahan dan perperangan yang pernah mengambil tempat di benua ini, Masyarakat Nusantara turut berhadapan dengan serangan bertubi-tubi terhadap identiti dan jati diri asalnya. Namun demikian, tidak kira sama ada nuansa yang dibawa budaya asing tersebut positif mahupun negatif, sebarang perubahan pastinya mendapat kecaman dan ketidaksenangan daripada masyarakat asli.

Tidak memeranjatkan, sesetengah mubaligh Islam yang datang ke benua Asia Tenggara untuk menyebarkan syiar-syiar agama tersebut turut menerima tentangan daripada masyarakat peribumi. Secara khususnya, mubaligh-mubaligh agama Islam telah berhadapan dengan kesukaran di tanah Jawa yang mempunyai jumlah besar penganut agama Hinduisme dan Buddhisme.

Mengakuri kesulitan tugas-tugas mubaligh tersebut, Sultan Demak, Sultan Syah Alam Akbar kemudiannya telah menghimpunkan dan meminta nasihat daripada sekumpulan wali Allah. Dalam peredaran zaman, kumpulan tersebut digelarkan sebagai Wali Songo yang antaranya terdiri daripada Maulana Malik Ibrahim, Sunan Ampel, Sunan Bonang, Sunan Drajat, Sunan Giri, Sunang Gunung Jati, Sunan Kalijaga, Sunan Kudus dan Sunan Muria. Tanah Jawa pada abad ke-15 telah berhadapan dengan masalah yang besar lewat keadaan masyarakat yang semakin tidak terurus. Serebahnya empayar Hindu Majapahit, kumpulan Wali Songo melaporkan kepada sultan mereka bahawa tanah tersebut kian dicemari pelbagai permasalahan di samping menyaksikan rakyatnya hidup dalam serba kemiskinan. Hasilnya, agama Islam tidak mempunyai peluang untuk berkembang dan berakar dengan berkesan di rantau tersebut.

Menggemparkan suasana mesyuarat tersebut, Sunan Kalijaga, wali termuda dalam kumpulan Wali Songo, mencelah mesyuarat tersebut serta meminta kebenaran untuk berhujah. Bertentangan dengan gagasan-gagasan serta saranan-saranan yang diberikan para sunan yang lain, Sunan Kalijaga menyarankan agar beberapa tradisi pra-Islam diwujudkan semula dengan tujuan untuk membangunkan Islam.  Saranan tersebut disambut pelbagai kemusykilan dalam benak para wali lain yang berpendapat bahawa pengembalian kepada budaya lama secara langsung turut bererti pengembalian kepada tradisi menyembah berhala.

Menjernihkan keadaan, Sunan Kalijaga menyusulkan agar masjid-masjid di Demak dilengkapkan dengan alat muzik gamelan di samping beduk yang sedia ada. Menurutnya, beduk yang sedia ada tidak mencukupi untuk menarik masyarakat Jawa pada masa tersebut untuk mendekati masjid dan malah hanya menghasilkan masyarakat yang budheg ataupun tuli. Seperti mukadimah hujahnya yang menerima tentangan, para wali tersebut murka dan musykil atas saranan yang diberikan. Lantaran itu, Sunan Kalijaga menjelaskan, “agama Hindu dan Buddha telah membantu kita untuk membina masjid-masjid di Demak dengan pelbagai cara seperti menebang pohon dan membawa kayu-kayan ke Bandar. Sekiranya gamelan merupakan elemen yang tradisional dalam budaya kita, tidakkah dapat kita membaca  kalimah Allah s.w.t  dalam permainan gamelan sepertinya ucapan bismillah yang dibaca sebelum memakan daging?” Melanjutkan hujahnya, Sunan Kalijaga berpendapat bahawa masyarakat boleh membaca kalimah syahadah sebelum memasuki perkarangan masjid untuk mendengar alunan gamelan.

Secara fenomenal, lewat implementasi saranan tersebut, usulan Sunan Kalijaga membawa masyarakat Jawa untuk mendekati masjid. Menariknya, setelah peristiwa tersebut, masyarakat Jawa antaranya mula menyebut kelakuan pergi ke masjid sebagai ‘melihat sahadatain’ ataupun melihat kalimah syahadah. Islam yang sebelumnya begitu jauh daripada masyarakat Jawa semakin didekati lewat penggunaan mekanisme budaya tradisional.

Mengimbuhkan fenomena yang dihasilkan secara strategik, amalan-amalan pra-Islam seperti sraddha turut diadaptasikan. Secara tradisional, sraddha merupakan amalan menyajikan perkara-perkara tertentu buat roh para leluhur mereka. Masyarakat Jawa pra-Islam percaya bahawa amalan tersebut penting untuk memastikan kebajikan serta kesentosaan negara dan bangsa. Mengadaptasikan budaya tersebut, sraddha telah digantikan dengan upacara hajat dalem, yakni acara pengorbanan untuk mendoakan restu dan keampunan daripada Allah s.w.t.

Strategi yang dilakarkan Sunan Kalijaga melahirkan perkembangan agama Islam yang fenomenal. Lewat akal kebijaksanaannya, masyarakat tempatan mula mendekati agama Islam di samping mengenali Allah s.w.t dan rasul-Nya. Kalendar tradisional Jawa yang dahulunya mengikut acuan sistem solar, yakni mengikut peredaran matahari turut telah diubah Sultan Agung pada tahun 1633 untuk mengikut sistem kiraan lunar.

Para agamawan seperti kumpulan Wali Songo telah memainkan peranan yang penting dalam penyebaran syiar-syiar Islam. Jelasnya, kebijaksanaan mereka terhadap agama dan budaya tempatan telah menjadi tunggak kepada perkembangan Islam pada zaman tersebut. Antara lainnya, hal tersebut turut dapat ditelusuri lewat tindakan guru Sunan Kalijaga, yakni Sunan Bonang yang menghasilkan jurus-jurus tertentu dengan mengikut acuan huruf Hijaiyyah. Bermula daripada huruf alif dan diakhiri dengan hurut ya, jurus-jurus yang diciptakan sunan tersebut bertujuan untuk mendidik para santri dan muridnya untuk membaca kalimah-kalimah Allah s.w.t. Kini, jurus-jurus yang diciptakan Sunan Bonang masih dilestarikan Padepokan Ilmu Sujud Tenaga Dalam ataupun Silat Tauhid Indonesia.

            Keberkesanan kumpulan Wali Songo dalam menyebarkan Islam di daerah yang dahulunya begitu kental dengan kepercayaan pra-Islam merupakan akal dan kebijaksanaan mereka. Jelasnya, Islam telah tersebar di tanah Jawa lewat strategi-strategi tertentu. Kumpulan Wali Songo, menyedari bahawa ungkapan swuh rep nda tatita, genti kang cinarita (biarlah ia didiamkan, tinggalkan yang lampau dan mulakan ceritera baru) dalam tradisi peradaban Jawa kurang ideal dalam penyempurnaan tanggungjawab mereka sebagai pemimpin-pemimpin Islam. Nescaya, tompok-tompok hitam dalam budaya Jawa tradisional harus dimurnikan dan disesuaikan dengan hukum syarak. Apatah lagi, akal masyarakat yang sudahpun terbiasa dengan kepercayaan lampau yang sedia ‘baik, indah, dan berguna’ bagi masyarakat tersebut tidak mudah dihapuskan dan digantikan dengan kepercayaan baru. Jelas sekali, bagi para sunan daripada kumpulan Wali Songo, tradisi lampau merupakan bekas kosong yang longgar namun mampu diisikan agama Islam. Hatta, apa yang dilakukan para sunan tersebut ialah untuk memastikan bekas yang kosong tersebut dapat mengikut bentuk isi yang ‘baru’ itu. 

Posted by Admin 09:28 0 comments

The Mufti-Mustafti Approach to Religious Rehabilitation

“ The success of a fatwa (Islamic legal ruling) … depends upon the skillfulness of the mufti/ counselor in conceptualizing the mustafti’s/counsellee’s question. 

Introduction 

Religious counselling is one of the most important components of religious rehabilitation programmes as practiced across the world today. The primary aim of religious counselling is to counter the radical extremist mindsets of terrorist detainees benevolently, i.e. through religious and ideological training. 

In Singapore’s context, religious counselling forms one of the key components in the deradicalisation process as well as in the post-deradicalisation phase. Religious rehabilitation was envisioned in 2003 as a crucial counterideological initiative to correct the ideological drift towards extremism and violence embraced by the Al Qaeda-linked Jemaah Islamiyah (JI) members who had been arrested. Once religious counselling has been completed, case officers, psychologists and religious counsellors assess an individual detainee to determine whether he has been suitably deradicalised before granting his release into society. Following his release, the case officers, psychologists and religious counsellors continue to follow up by engaging with the detainee to ensure that he is reintegrating well into society. The religious rehabilitation of terrorist and extremist detainees is spearheaded by the Religious Rehabilitation Group (RRG).

In the context of Yemen, religious rehabilitation is conducted by the Religious Dialogue Committee. Founded in September 2002, the Committee is seen as the pioneer among religious rehabilitation programmes in the post 9/11 landscape, due to its unique emphasis on a form of religious counselling deeply rooted in religious dialogue. These religious dialogues between Muslim clerics and detainees are aimed at correcting the ‘detainees’ misconstrued beliefs and at moderating their radical, militant understanding of Islam. The dialogue sessions between the clerics and detainees are usually held two or three times a week, and approximately 400 detainees have taken part in the programme. The effectiveness of these intensive religious dialogue sessions have been reflected in how many of these detainees within the programme have subsequently renounced violence and successfully reintegrated into society. Most of them also had their sentence reduced and were granted amnesty for their good conduct while in prison.

Most religious rehabilitation programmes implemented in prison systems across the world specifically involve religious clerics engaging with the detainees. In most cases, a religious cleric works to engage the terrorist detainee on a oneto-one basis through counselling sessions over the period of detention. A manifestation of the one-to-one counselling has been what is known as the mufti-mustafti approach, which involves a religious counsellor taking up the role of the mufti and a detainee as the mustafti, with the mufti/ counsellor providing religious guidance and counselling to the mustafti/counsellee. During the counselling session, the mustafti/counsellee is persuaded to seek clarifications on matters pertaining to the legality, lawfulness, validity and the acceptability of committing specific acts in the name of Islam. The mufti then provides religious guidance and counselling to the mustafti as this will serve to clarify the mustafti’s misconceptions. The objective of the mufti-mustafti approach is to ensure that the mustafti or terrorist detainee recants his misconstrued understanding about Islam and develop the capacity to resist reradicalisation by the time they are released into society.

Within Islamic legal schools, an individual who is a mufti is regarded as a rightful and legitimate authority on Islamic discourse and an expert in Sharia (Islamic Law). In the case of the muftimustafti counselling session, the mufti/counsellor should be someone certified as a scholar, being qualified to interpret and expound on Sharia (Nanji 2015), and therefore qualified to give authoritative Islamic legal opinions known as fatwas, which are Islamic rulings or edicts. Thus, the fatwa carries much more weight than the opinion of a random, unqualified Muslim on the street on a religious matter, as the mufti is expected to give his fatwa based on religious evidences, keeping in mind the reality of the times and prevailing conditions in fulfilling the objectives of the Sharia. Hence, in Islam, the issuance of a fatwa is not to be taken lightly; it is only to be issued by one who is recognised to be in possession of a proper knowledge and understanding of Islam.

Issuing of the Fatwa: Four Essential Stages

The unique feature about the mufti-mustafti approach is that prior to the mufti’s pronouncement of a specific fatwa, a system of ideas is generated. In the mufti-mustafti approach, there are four essential stages prior to the mufti’s issuance of a fatwa, as explained below. During the first stage, the mufti/counsellor is responsible for carrying out taswir or ‘accurate conceptualisation’. At this stage, he is mainly concerned with the proper understanding of an issue corresponding to the circumstances affecting the detainee and other realities on the ground. This is the first and most essential condition in issuing the right fatwa. The absence of this condition – in other words, improper conceptualisation of the issue – will lead to the issuance of a fatwa with no meaningful relevance to the mustafti/counsellee. As the mustafti/ detainee poses his questions, the mufti should explore the issue with respect to the mustafti’s/ detainee’s circumstances, including the potential repercussions of his actions in the past, as well as his upbringing and the different experiences he has undergone during the course of his life. The success of a fatwa – both in fulfilling the objectives of religious rehabilitation, and in redirecting the mustafti’s/counsellee’s mind from being drawn into extremist narratives – depends upon the skillfulness of the mufti/counsellor in conceptualising the mustafti’s/counsellee’s question. For example, if the mustafti/detainee asks the mufti/counsellor whether it is permissible to establish an ‘Islamic state’ through violent means, the mufti/counsellor would need to address the mustafti’s/counsellee’s way of reasoning by prompting the mustafti/counsellee’s to articulate the possible means by which such a state would be achieved. As under no legitimate conditions should an individual be allowed to use force to achieve political objectives, i.e., to establish an Islamic state, the mufti’s response would be to state that in Islam the killing of innocents and violence is not condoned. Furthermore, it is against the law to take part in any terrorist or religious extremist group advocating violence. 

During the second stage, the mufti/counsellor classifies the issue/question under consideration according to the relevant categories under Islamic jurisprudence, in a process known as takyif or ‘classification’. For example, a question may either be designated under jihad (an Islamic term which can mean both the armed struggle against an enemy for the sake of a just cause and the internal struggle within oneself or in one’s society) (Allam 2014), or under ‘acts of worship’. It could also fall under categories of jihad not mentioned in Islamic jurisprudence – such as the act of carrying out a suicide bombing, which is illegitimate. This stage paves the way for the legal ruling of the matter in question. The duty of takyif (‘classification’) falls upon the mufti as it requires meticulous study of Islamic jurisprudence, and a mistake may result in the production of an erroneous fatwa. 

During the third stage, the mufti/counsellor is obliged to perform sharh or ‘explanation’ in order to support his fatwa. At this stage, it must be made sure that the fatwa or legal ruling is (i) derived from the primary sources of Islamic jurisprudence, i.e., the Quran and Sunnah (practices of the Prophet Muhammad), (ii) that they are supported by consensus within the Islamic scholarly community and (iii) elucidated through qiyas (‘analogy’) and istidlal (‘inference’). The ruling by the mufti/counsellor should not contravene existing statements found in the primary sources of Islamic jurisprudence. For example, carrying out suicide attacks is clearly forbidden and is understood as reprehensible. This is evident throughout the Quran, which forbids suicide; for example it is stated: “...And do not kill yourselves” (Quran 4:29). Thus, a fatwa can never be issued in support of suicide attacks. 

The fourth and final stage is isdar or ‘pronouncement’. At this stage, the mufti/ counsellor, would have already established the ground that his fatwa: (i) does not violate the objectives of Islamic jurisprudence, (ii) does not contradict a dalil qat’i or a ‘definitive text’ in the Islamic legal tradition and (iii) is backed by either the ijma’ ulama’ (unanimous consensus among Islamic scholars) or qawa’id fiqhiyyah (Islamic legal maxims). In this way, the mufti/counsellor would arrive at a fatwa (ruling) and pronounce it, taking into account the circumstances facing a detainee. The mufti’s legal ruling is considered to be the exposition of rulings prescribed by God. The great legal Islamic theoretician of the thirteenth century, Al Qarafi, had once referred to the mufti as an interpreter of God’s purport (‘Dar Al-ifta Al-Missriyyah’).

Guiding Principles of the Mufti-Mustafti Approach

As explained earlier, a fatwa is very important in Islamic jurisprudence. Given the importance of issuing fatwas, it is necessary to establish a fixed set of principles governing the mufti-mustafti counselling sessions to facilitate the rehabilitation process. In addition, there is also a system of etiquette that the mufti/counsellor and the mustafti/counsellee must observe in order to facilitate the smooth running of the question and answer sessions.

For the mufti/counsellor, not only is it essential for him to specialise in Islamic Studies, he must also be an upright and pious cleric. He must possess the ability to arrive at the correct ruling as well as derive rulings from the Quran and Sunnah. He must also possess the ability to appropriately conceptualise issues in question, particularly when dealing with issues such as Muslims living in territories where Islam does not prevail, otherwise deemed dar al-harb or ‘territory of war’. In contrast to dar al-Islam, which denotes the territory of Islam, dar al-harb refers to a territory that does not have a treaty of nonaggression or peace with Muslims. It is almost impossible to issue a general fatwa due to the variations in Islamic practices across the world, including in countries where Islam prevails. In other words, there is a possibility that the mustafti/counsellee’s may be able to practice Islam more freely in a non-Muslim country than in a Muslim country. These paradoxes require the prescription of a specific fatwa specifically tailored to the circumstances or the situation. Thus, apart from possessing knowledge on Islamic jurisprudence, there is a need for the mufti to be aware of the contextual environment and the specific social, economic, cultural and religious circumstances affecting the mustafti/ counsellee. The mufti/counsellor would also need to understand the implications of the mustafti’s wider family and social setting and details on his upbringing before providing him with an answer. 

Another important factor the mufti/counsellor must note is the need to be discerning, cautious and alert to the implications of the questions posed by the mustafti/counsellee. Sometimes, although the apparent meaning of a mustafti’s/ counsellee’s question or word may seem clear, it could contain a hidden or implied meaning. Moreover, many issues that appear straightforward on the surface in fact require due consideration and reflection. Since this is the case, the mufti/counsellor must seek to clarify the question posed by the mustafti/counsellee first, before providing an answer to the question. The mufti/counsellor in this regard, must remain fully aware of the subtleties of an issue and be cognisant to how his replies will be received by the mustafti/counsellee. This follows from the basic idea that religious counsellors must understand both the ideology and psychology of detainees they are engaged with. The counsellors involved in the religious rehabilitation process engage with the detainees not only in their capacity as Islamic scholars but also as psychologists. In most cases, there is a need for the mufti/counsellor to disengage the terrorist detainee’s use of religion in support of feelings of hatred and resentment. 

Most often, this applies to cases where detainees correlate the perceived injustice and oppression experienced by fellow Muslims to the actions committed by the United States and other Western countries, and justify their need to engage in war against the West on these grounds. 

The mufti/counsellor must take into consideration the mustafti’s/counsellee’s psychological circumstances during the course of the counselling session, particularly if he is unable to explain his problems and articulate questions in the presence of the mufti/counsellor. In these cases, the mufti should be gentle and understanding with the mustafti/counsellee. He must be patient both when the mustafti/ counsellee is formulating his question as well as to carefully process his own thoughts when listening to the questions posed by the mustafti/ counsellee. The mufti must also be patient when explaining his answers. If necessary, the mufti/ counsellor must clarify the related legal matters to the mustafti/counsellee by way of advice and guidance, even if they were not directly part of the question. 

Throughout the counselling session, the mufti/ counsellor must give advice in a clear, concise and non-contradictory manner – even when citing direct evidences from the Quran or Sunnah – to avoid misunderstandings on the part of the mustafti/counsellee. An answer presented with logical, credible and well thought-out evidence is more likely to be embraced by the mustafti/ counsellee. It also allows the mustafti/counsellee’ to understand the basis of the mufti’s/ counsellor’s answer. 

Finally, for the mustafti/counsellee, he is to approach the mufti/counsellor with good conduct and respect. It is necessary for him to avoid asking too many questions at a time because each additional question would require additional time during the counselling session. The mustafti/counsellee may ask for evidence or proof upon which the mufti/counsellor has based his ruling. The mustafti/counsellee should refrain from inquiring about a ruling that is hypothetical, except if it concerns an anticipated matter that is likely to occur. This is so that the mustafti/ counsellee avoids asking questions that are not related to religious matters or his well-being. 

These various conceptual and theological challenges also constitute the challenges of the mufti-mustafti approach, hence the need for the mufti and the mustafti to closely adhere to the guiding principles of the mufti-mustafti approach.

Effectiveness of the Mufti-Mustafti Approach 

The immediate aim of the mufti-mustafti approach is to correct the misunderstood concepts of Islam within the mind of a terrorist detainee. The approach also carries the longterm effects of preventing detainees from being influenced by extremist narratives after being released from detention, due to their corrected patterns of thinking. Specifically, this approach is intended to persuade the mustafti/ counsellee on a personal level to identify with the religious rulings given by the mufti/counsellor and become open to new knowledge and new dimensions in his thinking process. The meticulous and customised guidance provided for by the Islamic scholar in his role as a mufti/counsellor is intended to leave a lasting impact on the mind of the mustafti/counsellee. 

Thus, as much as this approach works to deradicalise the terrorist detainee, it also aims to prevent recidivism in the long-term. Upon his release, the terrorist detainee would have realised that the process of issuing a fatwa or legal ruling is arduous and not as easy as reading the Quran and Hadith (sayings of the Prophet Muhammad) and cherry-picking any verses or quotes to suit one’s needs. A mufti’s cogent and thoughtful arguments are based on careful deductions of the Quran, Hadith and Sunnah, and bring much credibility to the legal ruling. This legal ruling carries more weight than the unsubstantiated opinions of unqualified individuals on the streets or on online forums. 

The mufti-mustafti approach serves to rehabilitate terrorist detainees who are primarily radicalised by extremist religious ideologies as propagated by terrorist groups or by otherwise incorrect or extremist Islamist views. The process of answering detainees’ inquiries on religion is structured in systemic stages to ensure that the detainee can understand the process of how a religious ruling is made. This also serves to prevent instances where the mufti/ counsellor may be inclined to perform ‘fatwa shopping’, i.e. arrive at a religious ruling without carefully considering its consequences on the mind and life of a mustafti/counsellee. 

In conclusion, successful religious counselling programmes can place the detainee on the right track, and serve to inculcate in him the correct understanding of religion. The effectiveness of the mufti-mustafti approach depends on the skills of the mufti/counsellor, who must take pains to ensure that the detainee understands the intricacies of interpreting religious texts. In doing so, the mufti will facilitate the mustafti’s/counsellee’s understanding and appreciation for the fatwa issuing process, and at the same time develop trust towards the mufti/counsellor. Thus, the mufti-mustafti approach to religious counseling facilitates the process of deradicalisation, and contributes to achieving the desired objectives of a terrorist rehabilitation programme.

Ustaz Ahmad Saiful Rijal

Posted by Admin 09:06 1 comments

Syirik dalam Alam Melayu : Antara Budaya dan Gejala

"adat bersendikan syarak, syarak bersendikan kitabullah, syarak mengata, adat memakai, iya kata syarak, iya kata adat"

Usaha untuk menaikkan taraf ketamadunan sesebuah bangsa lazimnya menampakkan kecenderungan untuk menampilkan fenomena-fenomena budaya yang positif semata. Namun demikian, sealiran dengan perihal tersebut, haruslah diakuri juga akan perihal-perihal kurang positif yang turut terdapat dalam sesebuah bangsa. Dalam konteks budaya Melayu, perihal-perihal yang kurang molek pada pandangan masyarakat, namun masih berleluasa, kadangkala disebut sebagai gejala. Jelasnya, tindakan membezakan antara budaya dan gejala sengaja dilakukan bagi menunjukkan pertentangan antara yang baik dan yang buruk.

Menyelaraskan subjek dengan konteks penulisan, Frank Sweetenham, seorang Residen di Tanah Melayu, telah merakamkan dalam bentuk penulisan akan rasa kejanggalannya melihat tindak-tanduk segelintir manusia Melayu. Biarpun jujur, nada yang tajam dan sinis digunakan bagi menyuarakan pemerhatiannya yang kritis, sekali gus menjadikan karyanya antara karya-karya awal yang mengajak bangsa Melayu untuk bermuhasabah diri.

Menyimpulkan keironian yang ditunjukkan bangsa Melayu, beliau turut meluahkan betapa setianya bangsa Melayu terhadap agama Islam. Bahkan, mempamerkan nilai kesetiaan yang tidak dapat dijual beli, Sweetenham menulis akan bagaimana orang Melayu lebih rela disalib daripada menukar agamanya. Berhadapan dengan kekecewaan, para mubaligh Kristian akhirnya mengalah dalam penyebaran agama Islam dalam kalangan orang Melayu.

Meski demikian, biarupun orang Melayu sejak dahulu lagi digambarkan sebagai orang yang suka mengaji, sembahyang, dan berpuasa, proses menyebatikan ilmu agama dengan diri orang Melayu jelasnya kurang ditekankan. Ironinya, biarpun kuat beragama, masyarakat Melayu dahulu turut terlibat dalam gejala-gejala moral seperti berjudi, melarikan isteri orang, membunuh, berdendam, mengamuk, melatah, dan gemar berhibur. Meletakkan catitan-catitan tersebut dalam perspektif hari ini, permasalahan-permasalahan tersebut jelasnya bukanlah perkara yang asing bagi masyarakat Melayu hari ini. Semacamnya, bersama dengan warisan-warisan Melayu yang memanfaatkan, terdapat juga warisan-warisan Melayu yang memudaratkan.

Dalam karya ‘Malay Sketches’ yang ditulis Sweetenham, beliau menggambarkan juga kehairanan beliau melihat keadaan yang berlegar sekitar peristiwa sultan yang terjatuh sakit. Mengamalkan upcara yang dinamakan ‘adat berhantu’, para pawang telah dipanggil untuk mengubati sultan setelah usaha para tabib dan doktor British telah bertemu jalan buntu. Para pawang itu kemudiannya akan menyeru bantuan jin untuk mengubati sultan. Secara ringkasnya, Sweetenham menyindir orang Melayu yang cenderung meminta bantuan dari jin dalam keadaan-keadaan gawat dan hanya melihat pengabdian mutlak kepada Tuhan sebagai jalan akhir.

Masalahnya, dari sudut pandang Sweetenham, ialah gejala-gejala syirik tersebut seolahnya mendapat pengiktirafan insititusi kepimpinan masyarakat Melayu pada zaman tersebut. Malahan, dalam Undang-Undang Sembilan Puluh Sembilan Perak, tulisan berkenaan kanun negeri Perak pada abad ke-18, pawang antara lainnya merupakan raja dalam rumah sakit dan sawah padi serta harus diberikan penghormatan yang selayaknya. Jelasnya, sedangkan amalan merujuk kepada jin berleluasa pada zaman Islam sudahpun bertapak dalam tamdun Melayu, amalan tersebut sebenarnya bukanlah sesuatu yang diajarkan agama Islam. Hal tersebut menariknya telah lama disedari segenap pengkaji dan ilmuan Barat pada waktu demikian.

Di sudut yang lain pula, unsur syirik dalam alam Melayu seterusnya turut dapat diperhatikan dalam segenap penulisan Mohd. Taib Osman, mantan Naib Canselor di Universiti Malaya. Menyelami dada ilmu penulisannya dalam pelbagai tulisan, profesor yang berasal dari Singapura itu mencatitkan bagaimana orang Melayu seolahnya taksub pada perkara-perkara ghaib. Menariknya berkenaan pola pemikiran orang-orang Melayu, mereka lebih gemarkan perkara-perkara yang berbaur mistik dan ghaib berbanding perkara-perkara yang nyata.

Hal tersebut antaranya turut boleh ditelusuri dalam ketaksuban sekalangan orang Melayu dalam pengagungan individu-individu tertentu serta kelaziman mengangkat pemakaman-pemakaman tertentu sebagai keramat. Sama ada secara sedar mahupun tidak, permasalahan-permasalahan yang dikongsikan kedua-dua ilmuan yang dikemukakan merupakan antara masalah yang membayangi pemartabatan budaya Melayu. Dalam hal ini, masalahnya turut boleh ditekankan apabila gejala-gejala sedemikian disalah tafsir sebagai adat dan budaya.

Berbalik kepada wacana, menyingkap permasalan-permasalahan tersebut dalam perspektif semasa, wajarlah seandainya masyarakat Melayu dapat bermuhasabah diri akan ‘adat-adat’ yang ingin dikekalkan. Nescaya, sebarang adat, andai tidak mendatang faedah mahupun manfaat, dapatlah digugurkan dan tidak diamalkan. Mentelah pula, adat Melayu sendiri mengajarkan akan pentingnya menyelaraskan akidah dan tauhid masyarakat Melayu dengan syarak. Sesuai itu, adat Melayu menulis akan seruan, ‘adat bersendikan syarak, syarak bersendikan kitabullah, syarak mengata, adat memakai, iya kata syarak, iya kata adat.’

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