Thursday, January 17, 2008

According to a source at Ministry of Law and Human Rights, Amrozi will soon be executed as a criminal. Amrozi is a figure highly interesting to be studied, firstly, since he was accused to be a world-class terrorist involved in the famous Bali bombing. Secondly, he was even smiling after the judges pronounced a death sentence on him. A question arises: was the terror committed by Amrozy and his friends a political behavior or a ideological behavior? Issues on terrorism at present are no longer based on substantial truth; on the contrary, those only become global economic and political propaganda tools. Debates on terrorism are not longer using scientific paradigms, but political and economic paradigms.

Definitions of Terrorism
Defining terrorism is highly important to distinguish terrorists from freedom strugglers. It is indeed almost impossible that terrorism is defined objectively. Definition of terrorism in connection with Usamah bin Ladin, for example, according to a columnist named Michael Kinsley in Washington Post, October 5, 2001 was a confusing definition. The definition containing “injury on government property and computer trespass” is too wide in its scope. Furthermore, Kinsley gave an example, US supported a guerilla movement against Nicaraguan government, but in El Salvador, US did the reverse. If terrorism is defined as a crime supporting political aims, the question is how if the actor is the government of a country?

Terrorism had been defined by referring to interests of the definers, so that there is a definition of terrorism based on ruler’s perspective, intelligent perspective, and scientific perspective. Definition of terrorism based on ruler’s perspective among others is Terrorism is premediated threat or use of violence by subnational groups or clandestine individuals intended to intimidate and coerce governments, to promote political, religious or ideological outcomes, and to inculcate fear among the public at large.

Meanwhile, FBI, for example, defines or determines a person a terrorist or not depending on public opinion in US; “The unlawful use of force or violence against person or property to intimidate or to coerce a government, the civilian population, or any segment thereof, in furtherance of political or social goals”.
Meanwhile, more neutral definitions are proposed by Ali A. Mazrui and Raymond Hamden.

According to Ali A Mazrui, we should distinguish horrific terrorism that kills innocent people indiscriminately from terrorism done by strugglers for independence (heroic terrorism) in facing the oppressing power, or even oppressing superpower country. The latter terrorism is of patriotic and heroic nature.
Meanwhile, Raymond Hamden distinguishes terrorisms based on their various backgrounds: such as political point of view, ideology of a religion, political struggle against an established government, and mental disorder.
Although it is impossible to unify all definitions pertaining terrorism, but eventually definition accepted by common people will be the definition made by the power owner that can force their intentions, whether political, military, economic or technological power.

It is certainly not easy to understand US’ way of thinking in regarding Yasser Arafat as a terrorist, meanwhile Israeli that has been colonizing Palestine, violating human rights, and owning mass destruction weapons are defended intensively by US. Terrorism is never discussed to its roots of problem, but only viewed from US’ interests. All that threat American interests are labeled as terrorists, and unfortunately UN is not strong enough to resist American hegemony. Root of terrorism is injustice.

In any conflict area in which striking injustice exist violence will happen. Palestine, Afghanistan, South Philippines, and Iraq are now are producers of violence. Whom the violence is aimed? To a very powerful party compelling its wills to weak parties with support of weapon, formal legality, and economy.
There are three characteristics of terrorism: (a) spreading scared feeling; (b) destroying public infrastructures, and (c) causing innocent victims in large amount. Hence, there are actually two terrorist groups.

1. First, Strong terrorists, in this case are big (powerful) countries, with an excuse of protecting their national interests, they think that they have the right to destruct their enemies, wherever they are. US (in Afghanistan and Iraq), Israeli (in Palestine), and Soviet Union (when colonizing Afghanistan) in this perspective are terrorist countries, meaning that here terrorism is launching by state. Viewed based on the characteristics of terrorism activities, US is the country that is most in spreading scared feeling, destructing public infrastructures, and killing innocent people in a large amount.

2. Second, Cornered Terrorists, those who are weak and lose in formal (political) struggle but don’t want to surrender. These groups think that they are entitled to defend themselves and to launch guerilla attacks in accordance with minimum abilities they have. Therefore, terror and anti-terror warfare at present are actually warfare between two kind of terrorists, first, terrorists who try to maintain their dominant powers (mainly economy) on the world, and second, terrorists who are cornered and with all limitations they think that they have to maintain their existences in every way.
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Society is a reflection of families within it. If families are healthy then the society is also healthy. If families are happy then the society is also happy. There are 5 factors required to establish a sakinah family:

1. There are mawaddah and rahmah (Q: 30: 21) in the family. Mawaddah is a burning love that is flaring up and seducing, while rahmah is a smooth love whose owner is ready to sacrifice himself and to protect the beloved ones. Mawaddah alone isn’t sufficient to secure the household’s continuity; on the contrary, rahmah will develop mawaddah from time to time.

2. Interactions between husband and wife should be based on interdependence, like a apparel and the person wearing it (hunna libasun lakum wa antum libasun lahunna, (Q: 2:187). There are three functions of apparel: (a) closing awrah, (b) protecting the wearer from heat and cold, and (b) adornment. A husband to his wife and vice versa should function in the three aspects. If the wife has a weakness, then her husband shouldn’t tell it to others, and vice versa. If the wife is sick, her husband should find medicine or take her to a doctor. A wife should have appearance making her husband proud and vice versa, a husband also should have appearance making his wife proud. This following contrary situation shouldn’t happen: appear attractive outside, but look annoying at home.

3. In socializing, a husband and his wife should consider things socially regarded as decent (ma’ruf), not merely right, Wa`a syiruhunna bil ma`ruf (Q: 4:19). Amount of mahar, subsistence, methods of socializing and so on should consider ma’ruf values. These are should be considered especially by a couple coming from highly different cultures. Wa`a syiruhunna bil ma`ruf (Q: 4:19).

4. According to a hadith of Prophet Muhammad, there are five pillars for a sakinah family (idza aradallohu bi ahli baitin khoiran and so on): (a) having tendency to religion of Islam, (b) the younger respect the elder, and the elder care about the younger, (c) simple (economic) in shopping, (d) well-mannered in socializing, and (e) always be introspective.

5. According to another hadith, four things will cause happiness in a family (arba`un min sa`adat al marâi): (a) pious (loyal) husband/wife, (b) dedicated sons and daughters, (c) healthy social environment, (e) near/easy-to-get subsistence.
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Recently the writer was invited to attend seminars and give general lectures in three colleges in Trengganu city, Malaysia. There are interesting sights there, which are a lot of big writings placed in front of buildings of governmental offices reading DAULAT TUANKU. According to royal tradition there, the words “daulat tuanku” means readiness to execute commands of the king so that phrase is must be used by an official or minister when he is about to report to the king or in stating readiness to execute the king’s commands, like tradition in TNI (Indonesian military) to say “siap” (ready). At present modern time, the phrase “daulat tuanku” is a confirmation of a political system that political sovereignty in Malaysia is on the hands of the sultans. Malaysia is indeed a constitutional country (like UK and Nehtherlands) consisting of various sultanates in which a sultan is elected alternately among the sultans to be Yang Dipertuan Agong (King). Meanwhile, daily governmental activities are led by a prime minister elected through a democracy process.

Sovereignty (“kedaulatan”) comes from the Arabic “daulah” meaning power or turn in power. The word “Daulah Umayyah” and “Daulah Abassiyah” historically was used to refer to power of Umayyah and Abbasiyyah dynasties. At present, the word “daulah” is also used to refer “state”.

Three Kinds of Sovereignties
In connection with sovereignty as a power system, there are three areas of sovereignty: People’s Sovereignty, Law’s Sovereignty, and God’s Sovereignty (Divine Sovereignty). People sovereignty means that people hold power of the state, manifested through general elections in which people choose their representatives to hold various positions in the highest institution of the state (MPR or People Consultative Assembly in Indonesia) and in the pre-reform era the highest institution elected President to implement people power.

Furthermore, President is called the holder of the Assembly’s mandates. At present, people sovereignty is not given to the Assembly but directly given to the president through direct president election and to governors and regents through direct regional head elections (pilkada). This giving sovereignty directly may be positive or negative. On the positive side, the direct election eliminates manipulations previously happened through “cow-trading practices”. On the negative side, anarchies behaviors/movements often happen in the name of people. The idea of appointing governors through regional head elections proposed by Muladi (Lemhanas) is understood as an effort to reduce the excesses of direct people sovereignty that can weaken the authority. The more important thing here that we have government whose president is directly elected. The implementation of people sovereignty is merry, but the cost is very high, using up people’s energy. The Indonesian society indeed consists of various social strata: ultra modern, modern, urban, traditional, and backward peoples. People freedom may be such a boring thing for ultra modern people, but urban society is now preoccupied with enjoying the people sovereignty by means of freedom of choice.

Meanwhile, law’s sovereignty is also adopted because Indonesia is a law state. Law’s sovereignty means that it is law that should be the commander so that law must not be controlled by political interests; it is law that should control politics, not vice versa. In this respect, we should admit weakness of law sovereignty in our country, since law is not only often controlled by politics but even by dirty hands of corruptors. In Indonesia, there are a lot of newly interested things now. People Representation Board (DPR) makes constitution, government implements the constitution. The Constitution Court controls the constitution itself. The government is supervised by DPR and people as the holders of political sovereignty, government and DPR is supervised by law apparatuses as the law enforcers. All highest institutions are controlled and supervised, except the Constitution Court whose decisions are binding and isn’t controlled by any institution except itself. In this perspective, it is as if the Constitution Court holds God’s sovereignty.

God’s Sovereignty in Politics
Theologically, man can hold God sovereignty since man is His representative (khalifah). Man as a representative is not only given the right to manage nature, but he is entitled to reinforce God’s law on the earth for example giving killers death sentences. Every nation and social stratum has a different way of thinking in reinforcing God’s sovereignty. The first who claimed to hold God’s sovereignty in a state as the head of state of Vatican was Pope.

Among Catholics there has been a belief that pope position comes from God, so that Caesars or kings should be throwned by Popes. According to Pope Innocent III (1198-1216) Pope was lower than God but higher than ordinary people. This claim wasn’t immediately accepted since Roman myth also stated that Caesar was the ruler of the world and son of God. Conflicts between these two authorities of God colored political history of Europe; sometimes Pope could control Caesar, sometimes Caesar could play Pope’s political “balls”. King Hendrik IV (Germany) even had the courage to attack Rome, exiling old Pope and appointing new Pope. When Pope Urbanus VI was supported by Germany and UK, France appointed its own Pope located in Avignon. King Henry VIII (UK) had even the courage to separate from Rome by establishing Anglican Church in which King was the head of the church. Pisan Council (1409) made worse the problem by appointing three figures to fill the pope position at the same time. At present, Vatican becomes unique as a state, since its territory is so small in the centre of Rome, the capital of Italy, but its political area is very wide. Its relations with caesars in the globalization are also very unique, benefiting each other.

In history of Islam, God’s sovereignty was also claimed by sultans, mainly repressive sultans. Theology developed was theology of Jabariyyah (predestination) regarding sultans’ existence as a God’s will, so that the notion develop was that sultans were shadows of God on earth (dzillulloh fil ardh). Sultans or kings in Java also adopted similar notions, so that king’s words there were regarded as God’s words, anything they decided couldn’t be cancelled, “sabda pendito ratu”. In Iran after the period of Syah Reza Pahlevi, implementation of God’s sovereignty in politics is arranged more conceptually in what called “wilayat al faqih”, that the highest political power is on the hands of Ayatullah al `Uzma. Democracy may still go on, but everything might be vetoed by Ayatullah al`Uzma as the holder as God’s sovereignty.


God’s sovereignty in Indonesian political party
Political theology a la Shiah is unrealizedly adopted by some Indonesian political parties, especially Islamic parties. The first who adopted this system is NU, both when it is already a mass organization at present and when it was a political party. In NU, the highest power is held by Rais `Am of Syuri`ah. The Rais`Am can veto decisions of all institution below him. Since the Syuriyah institution is perceived as vertically nearer to God’s sovereignty, the decisions are made through istikharah prayers, requesting that God himself chooses the best decision. Certainly, like in pope institution and Iran’s “wilayatul faqih”, effectiveness of this depends on the rais ‘am’s personal charisma. If the tanfidziyah management is smarter and naughtier, the syuriyah’s authority may be shaken. The NU’s pattern is also adopted by PKB. In PKB, chairman of Syuro Board is the holder of the highest political sovereignty. Therefore, Matori Abdul Jalil, Alwi Syihab, and now Muhaimin Iskandar should appropriately place themselves under the shadow of God’s sovereignty now held by the present chairman of Syuro board, Gus Dur; otherwise, they would possibly be “condemned”.

PKS (Welfare and Justice Party) seems to also adopt this system. The party’s highest political sovereignty is held by Syuro Board (Majelis Syuro), so that internal competitions within PKS aren’t intensive, since the spirit developed is sami`na wa atho`na (obedience) to the Syuro Board. PBB (Star Moon Party of Moon Star Party) also adopts this structure, although charisma of its Syuro Board isn’t too sacred. Golkar (Golongan Karya—Functional Group) in the New Order period was actually adopting this system, since its political sovereignty was still held by the chairman of Guiding Board, Soeharto. Therefore, different from it is now, Golkar in Soeharto’s era was highly solid. Democrat Party also adopts Guiding Board institution, but in its statute, the Guiding Board isn’t mentioned to be having authority at the same level as God’s sovereignty. The board authority is limited to only direct struggles, guide, and receive reports. The chairman of the Guiding Board now held by present president SBY is highly effective in maintaining the party’s solidity.
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Working hardly isn’t always productive. A becak driver, for example, works hard by pedaling his becak until sweating and breathing with difficulty, but the result may be insufficient. Working smartly tends to be more productive, not too hard but the result is much more. A lot of people, however, have worked smartly, resulting so much things; all necessities are already available for them, but they are restless and then they misuses drugs or end up in jail. Furthermore, there is another kind of work, which is working sincerely. One who works sincerely will thank God if he obtains much result; if he only gets a few results he will be patient and try again. Any amount he gets from his hard, smart, and sincere workings, he will accept gladly, since her realizes that man can only make efforts, while the results are determined by God. There are some people who had already got much, but still feeling not enough, restless, not eating well not sleeping soundly, made enemy by a lot of people. Meanwhile, some others only get not many, but they feel sufficient, and even can give others. Tranquilly they enjoy results of their efforts, they are peaceful, in harmony with their surroundings and even respected by others.

Earthly Mathematics vs. Heavenly Mathematics.
Based on mathematical calculation, one who has 10 millions rupiah then takes 5 millions rupiah out of the amount will only have 5 millions rupiah left. If he sticks to his habit of giving a half of his money from his efforts to help people in troubles, then according to ordinary mathematical calculation, he will be harder to be rich compared to if he doesn’t have such a habit.

If he will be rich 10 years after with that habit, then logically he will possibly be rich only in 5 years if he doesn’t have such habit of giving money to others. Facts of life, however, often prove different things. People who often give tend to be rich quicker than stingy people whose businesses aren’t running well. Similarly, traders who taking benefits with highest margin often lose in competition with traders who benefits from low margins. Why? Because life doesn’t only depend on earthly mathematics, there are earthly mathematics and heavenly (religious) mathematics. People sticking to mathematical calculation in social interactions will unrealizedly lose a non-technical opportunity whose value is immeasurable mathematically, which is God’s blessing. Blessing here means optimally enjoy the delightment or result. For example, all of 5 millions rupiah are invested without any exception or “leaking”, so that the growth is constant. Meanwhile, not blessed income may be seemed to be much in amount, but not optimally used since most of it taken for unnecessary things.

Heavenly mathematics teaches us that our belongings are God’s endowment. God commands man to work hard and God will give in accordance with His will based on heavenly mathematics. Zakah, for example, actually means “pure” and “to grow” so that people who are regularly paying sufficient zakah will have belongings that are pure (free from the poor’s negative comments) and his heart will also be pure (free from mathematical greediness). Philosophy of zakah is that in our belongings there is right for others (the poor), who are asking for or too shy to ask for. If the zakah isn’t paid, then it means the rich person abuses right of the poor. Zakat also means to grow, so that belongings whose zakahs are paid will grow in amount and meaning healthily. Is this logical?

God teaches us a lesson through trees. A tree whose twigs and leaves regularly cut will grow beautifully with a certain pattern, since from the twigs cut new fresh leaves will grow. If the tree is never cut, then the tree will still continuously grow but not beautifully and without any pattern and can become a haunted big tree. A generous rich person is usually intimate with his surroundings, beloved and respected by people surrounding him. A stingy rich person is like a haunted tree, people will be afraid to approach him except those who tend to things in connection with shamans and satans.

Universal Wisdom and Local Wisdom
Earthly mathematics teaches us reversed logics. From values of local wisdom (Java’s), for example, there is an idiom “wani ngalah luhur wekasane”, he who dares to give in will be respectable in latter days. According to earthly mathematics, giving in means losing, means weak. According to heavenly mathematics, however, giving in is a power, since only strong people can give in. giving in is different from surrendering. People who give in will usually win later; people who seemingly win are usually will lose. A lot of universal wisdom values are found in holy book’s verses, hadith, and maqalah or wise words. The examples are as following.
Anyone (leaders) who is modest will have his dignity raised by God and anyone (leaders) who is arrogant will be toppled by God (man tawadla`a rafa`ahullah, waman takabbara wadla`ahulla—hadith of Prophet Muhammad) Love your lover not excessively, possibly he or she will be the person you hate most at the latter days, and hate your enemy not excessively, possibly he or she will be the person you love most at the latter days (al Gazali).

Things you like may have bad impacts on you, and things you hate may have good impacts on you (Al Quran) If you sit in back row and then people ask you to move to the front, it is better than you directly sit in the front line, but then others ask you to move backward since the seat had been located for someone else (Isa al Masih).
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The book on your hands, The Balanced Ways: a Map to Rich, written by Kana Suryadilaga contains various tips to use in life using various psychological instruments and how to manage intelligence appropriately, so that those who benefit from it will be like a person crossing the ocean who is always able to control his steering wheel in facing always-changing situation. Recipes on how to live don’t necessarily come from intelligent people, but recipes on how to live from experienced people are more easily understood and followed.

Kana, although he is relatively still young, he is experienced in living a tough live in Jakarta the capital city. Together with spirit of continuous learning, his experiences enable him to write out his comprehension on the life he lives in form of tips on how to live successfully. Insya Allah, this book will be useful for the reader. Wallau a`lamu bissawab.
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In Arabic, “politics” is “siyasah”. Part of Islamic science discussing politics is called “fiqh as siyasah” or “political fiqh”. Academically, politics is close to ushuluddin or teology. Therefore, at IIUM (International Islamic University Malaysia), for example, if a postgraduate student takes Ushuluddin as his major program, then his minor program is usually politics. Hence, if a bachelor who has graduated from Faculty of Ushuluddin (Theology) is active in political world, then he is on the right track. Politics talks about power, source of power is God; and Ushuluddin or Theology is a science talking about divinity.

“Isim fail” (grammar) form of the word “siyasah” is “sais”. Betawi people use word “sais” to refer to sado or dokar (a small 2-wheel carriage) driver. There is indeed a similarity between a political actor and a sais (driver); both of them controls a power to achieve a destination. A clever sais can control his horse gently, the horse can run with a speed wanted by the sais, the horse can be also controlled to walk slowly when passing through a bad road, can be turned, and can be ordered to stop.

Furthermore, a horse’s character is indeed similar to that of politics. Politics is also a power that can be controlled to bring the actor to the political goal. The political controller should have ability similar to that of a sais, able to spur and bridle his horse at the right time. A horse can be wild and harm the sais and the carriage it pulls, while a uncontrolled politics also can be a boomerang harming the controller with his political carriage (party) he rides. A very hungry or weak horse can act very wildly and even kick the sais, while a politics whose needs aren’t sufficiently satisfied may cause a political anarchy that may kill or at least harm political parties.

Because of the wildness of the horse and for the smoothness of the trip, the sais closes some of the horse’s sight by using “horse spectacles” so that the animal will only focus on the path in front of it, it won’t be able look to the right or to the left, whatmore behind of it. Similarly, in political controlling, not all realities should be disclosed, accessible by anyone anytime. There are some facts that should be hidden from public, since if the facts are disclosed, public may be provoked by other political controllers to maneuver in anarchic way that can hamper certain political processes. Political honesty doesn’t mean that we are naïve, disclosing everything; instead we have to have a kind of political intelligence, knowing the proper form of openness, and how and when we should be open so that certain political processes can happen controllably.

Idealism and Political Pragmatism
For an individual politician, politics often has a negative connotation, for example in connection with political ambitions, political games, political money, and so on. Those are indeed parts of political pragmatism. For a society, especially for a nation, however, politics is a part of common management implemented to achieve common prosperity. With politics, a nation can achieve its glorious period: political, economic, and cultural at the same time. Failure of political management can cause a nation to lose its significant existence; the land is prosperous but the citizens are poor, the population is a huge in amount but they can’t be a subject, only becoming a global political object.
Therefore, a nation doesn’t only need an ideal political concept full of values of ethics and humanity, but it also requires political effectiveness. Like a horse, politics should be controlled appropriately. The problem is how to control politics ethically and at the same time effectively.
Ibnu Khaldun introduced the term “ashobiyyah”. According to the father of sociology, it is not sufficient to convey ideal political notions to the mind and conscience of people, since effectiveness of mind and conscience controlling can’t be measured. A concrete power is needed, which is fanatically supporting ideas of political elite. The concrete power is the support from majority of groups/people securing continuity of political program at nation level. The group supporting the government’s politics is called ashabiyyah.

Reform and Coalition
When Soekarno was implementing his revolutionary political idea, he intentionally formed a power ashobiyyah in form of NASAKOM (Nationalism, Religion, and Communism). All Soekarno’s revolutionary political jargons such as Manipol Usdek (Political Manifesto), crush Malaysia, and others are supported clamorously by the NASAKOM coalition, even the idea of Long-Live President actually a deviance from Constitution 1945 was supported by NASAKOM ashobiyyah coalition. Soekarno was failed in this case not because he wasn’t conceptional, but more because the Nasakom anatomically was difficult to be realized in practice.

Meanwhile, in implementing his political idea of New Order, Soeharto formed a power ashobiyyah in form of ABG (ABRI—Military and Police, Bureaucracy, and Golkar) coalition. During the new order period, the coalition fanatically supported Soeharto’s ideas and he engineered democracy so that Golkar always became the winner of General Election. His failure was not because of misconception, but more because he had been pretending as if implementing democracy.

Reform overthrowing Soeharto masterminded among others by Amien Rais, was more incited by hate on Soeharto and angriness to ABG coalition and its new order. Therefore, the reforms itself didn’t have appropriate conception (not conceptional). The reform process was like an anarchy taking place from Streets (Jalanan) to Senayan. Amandment 1, 2, 3, 4 caused the nation’s directional became obscure. New coalitions were often formed, but also unconceptional, merely coalitions of improvisation.

Nationhood Coalition was formed once, followed by People Coalition. It is clear, however, that the SBY’s government hasn’t been supported by ashobiyyah like Nasakom or ABG coalitions. President SBY puts more emphasis on political culture than on forming real political power. The existing cabinet is often called a manifestation of Rainbow coalition. This rainbow coalition indeed won’t be highly effective. Political parties like criticizing the President better than criticizing their own ministries in the cabinet. PAN even had left the coalition but still has been placing two ministries for SBY; funny, isn’t it? Ministries, governors, and regents are now more focusing themselves more on how to make their parties win in General Election 2009 than on making success current government’s politics. Golkar and PDIP also maneuver to form a coalition, but for supporting what? Political ideas or position targets?

Coalition as a form of ashobiyyah will indeed be needed for the government after the general election 2009 to support the continuity of the systemic change, not to secure one’s election for a position. It should be avoided that in the era without GBHN (state policy guidelines) we can only prepare “menu of development” without having the opportunity to cook it because this nation has been preoccupied with such political improvisation steps, whereas we are now in a global area in which this nation should reinforce its existence as a great nation. Without such reinforcement, 230 millions of Indonesian population would only become bubbles of the global sea. We hope that God protects us from being in that situation.
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