Hizbut Tahrir Indonesia Melanjutkan Kehidupan Islam
Pemerintah menjadikan masalah Ahmadiyah mengambang, karena tekanan kelompok liberal yang ada di negeri ini. Padahal aspek-aspek legal konstitusional dalam pasal 29 maupun pasal 28 UUD 1945 secara tegas mengakui kebebasan beragama, menjamin orang untuk menjalankan agamanya itu sendiri, dan bukan untuk bebas mengacau agama lain.
“Bayangkan kalau ada yang mengaku tuhan lebih dari satu, pasti akan marah. Semuanya sama, semua agama tidak menginginkan agama untuk dikacau, jangan lupa juga soal HAM baik dalam Internasional Covenan Sipil and Political Right yang sudah diratifikasi Indonesia dalam pasal 18 ayat 3, dalam piagam PBB, bahwa setiap HAM yang ada dalam dokumen ini tunduk dalam pembatasan yang dilakukan oleh pemerintah, “jelas Ketua Tim Advokasi FUI Munarman di sela-sela Diskusi Publik, di Gedung YTKI, Jakarta, Senin(21/1).
Oleh karena itu, Menurutnya, apabila pemerintah bingung untuk menggunakan konsideran hukum yang ada yakni UU No. 1 PNPS tahun 1965 yang melindungi umat Islam dan agama lain dari penodaan, penyalahgunaan atau penyimpangan ajaran agama.
“Apa yang dilakukan Ahmadiyah itu sudah menyimpang, dan sanksi hukumnya dalam mekanisme UU No. 1 PNPS tahun 1965 ini adalah bagi organisasinya dibubarkan, bagi individunya yang membandel tidak mau bertobat, maka akan dikenakan sanksi hukum pidana, dalam pasal 165A KUHP. Ancaman hukumnya
Ia menilai, langkah-langkah yang dilakukan oleh Bakorpakem memberikan kesempatan kepada JAI untuk melaksanakan 12 butir pokok ajarannya bukan berarti melegalkan keberadaan Jemaat yang mengaku Mirza Ghulam Ahmad sebagai nabi itu.
Munarman juga menilai, maju mundurnya pemerintah menetapkan Ahmadiyah sesat karena pengaruh Amerika Serikat, karena AS menganggap isu agama
“Ini terkait erat dengan politik AS, dari dokumen itu jelas disebutkan salah satu orang berpengaruh di tanah air ini bekerjasama dengan Ran Coorporation yang membuat jaringan muslim moderat di Indonesia, saya punya dokumen dengan nama-namanya, “tandasnya.
Ia menambahkan, apabila kasus Ahmadiyah dipengaruhi faktor-faktor dari luar, ini akan menjadi permainan yang berbahaya, karena sudah masuk isu sensitif dan pemerintah haru dapat mencegah ini berkelanjutan.(novel) [eramuslim.com; Selasa, 22 Jan 08 05:40 WIB]
Penzina dengan penzina, yang keji pasangannya dengan yang keji, yang sesat pun akan berkawan dengan yang sesat2…
Rosul bersabda “seseorang bersama dengan orang yang ia cintai”. Kita tunggu saja, pemerintah RI ini akan condong kemana ?
Dibawah ini posting dari Ulil yang suka pada hal yang anti terhadap shariah…;
A debate on Islamic banking in Canada
A debate on Islamic banking is raging recently in
Canada as a serious plan has been made by certain
banks to set up an sharia-compliant bank to tap into a
supposedly large Muslim market.
Hope this is useful.
Ulil
—–
Banks are helping sharia make a back-door entrance
TAREK FATAH
Special to Globe and Mail Update
January 25, 2008 at 12:36 AM EST
It seems only yesterday that Premier Dalton McGuinty
declared: “There will be no sharia law in Ontario.”
Many of us, who witnessed the medieval nature of
manmade sharia laws in our countries of birth, heaved
a sigh of relief back in September of 2005. We thought
this was the end of the attempt by Islamists to sneak
sharia into a Western jurisdiction. We were wrong.
The campaign to introduce sharia is back. Last time,
the campaign took a populist approach, invoking
multiculturalism. This time, the pro-sharia lobby is
dangling the carrot of new niche markets and has the
backing of Canada’s major banks. Such icons of the
corporate world as Citibank NA, HSBC Holdings PLC, and
Barclays PLC have endorsed sharia banking and have
started offering Islamic financing products to a
vulnerable Muslim population.
In May, 2007, The Globe reported that “Several
Canadian financial institutions are preparing
sharia-compliant mortgages, insurance, taxi licensing
and investment funds to help serve the country’s
fastest-growing part of the population.” Recently, the
Toronto Star’s business section reported that an
unnamed bank may offer sharia loans as early as this
summer; Le Journal de Montreal disclosed that Canada
Mortgage and Housing Corporation(CMHC) was also
getting in on the act. Stephanie Rubec, spokesperson
for the CMHC, said the Crown corporation had launched
a tender worth $100,000 to study Islamic mortgages for
Muslim Canadians. Could she be oblivious to the fact
that almost all Muslim Canadians currently have home
mortgages through banks and don’t feel they are living
in sin? In fact, CMHC has gone a step further: It has
quietly entered into a partnership with a Saudi
company, AaYaan Holdings, to develop sharia-compliant
mortgage-lending systems.
The origin of Islamic banking has its roots in the
1920s, but did not start until the late 1970s and owes
much of its foundation to the Islamist doctrine of two
people — Abul Ala Maudoodi of the Jamaat-e-Islami in
Pakistan and Hassan al-Banna of the Muslim Brotherhood
in Egypt. The theory was put into practice by
Pakistani dictator General Zia-ul-Haq who established
sharia banking law in Pakistan.
Proponents of sharia banking rest their case on many
verses of the Holy Koran that outlaw usury, not
interest.
Verses that address the question of loans and debts
include:
Al Baqarah (2:275): God hath permitted trade and
forbidden usury;
Al Baqarah (2:276): Allah does not bless usury, and He
causes charitable deeds to prosper, and Allah does not
love any ungrateful sinner.
Every English-language translation of the Koran has
translated the Arabic word riba as usury, not
interest. Yet, Islamists have deliberately portrayed
bank interest as usury and labelled the current
banking system as un-Islamic. Instead, these Islamists
have created exotic products with names that are
foreign to much of the world’s Muslim population. This
is where they mask interest under the niqab of
Mudraba, Musharaka, Murabaha, and Ijara. Two authors,
both senior Muslim bankers, have written scathing
critiques of sharia banking, one labelling the
practice as nothing more than “deception,” with the
other suggesting the entire exercise was “a convenient
pretext for advancing broad Islamic objectives and for
lining the pockets of religious officials.” Why
Canadian banks would contribute to this masquerade is
a question for ordinary Canadians to ask.
Muhammad Saleem is a former president and CEO of Park
Avenue Bank in New York. Prior to that, he was a
senior banker with Bankers Trust where, among other
responsibilities, he headed the Middle East division
and served as adviser to a prominent Islamic bank
based in Bahrain. In his book, Islamic Banking — A
$300 Billion Deception, Mr. Saleem not only dismisses
the founding premise of sharia and Islamic banking, he
says, “Islamic banks do not practise what they preach:
they all charge interest, but disguised in Islamic
garb. Thus they engage in deceptive and dishonest
banking practises.”
Another expert, Timur Kuran, who taught Islamic
Thought at the University of Southern California,
mocks the very idea. In his book, Islam and Mammon:
The Economic Predicaments of Islamism, Prof. Kuran
writes that the effort to introduce sharia banking
“has promoted the spread of anti-modern currents of
thought all across the Islamic world. It has also
fostered an environment conducive to Islamist
militancy.”
Dozens of Islamic scholars and imams now serve on
sharia boards of the banking industry. Moreover, a new
industry of Islamic banking conferences and forums has
emerged, permitting hundreds of sharia scholars to mix
and mingle with bankers and economists at financial
centres around the globe. In the words of Mr. Saleem,
who attended many such meetings, they gather “to hear
each other praise each other for all the innovations
they are making.” He gives examples of how sharia
scholars only care for the money they get from banks,
willing to rubberstamp any deal where interest is
masked.
No sooner had CMHC announced its plans to study
sharia-compliant mortgages, than an imam from
Montreal’s Noor Al Islam mosque offered his services
to Canada’s banks, claiming Muslims are averse to
conventional mortgages because “it goes against their
beliefs,” a claim that would not withstand the
slightest scrutiny.
Other academics who have studied the phenomenon have
reached similar conclusions. Two New Zealand business
professors, Beng Soon Chong and Ming-Hua Liu of
Auckland University, in an October, 2007, study on the
growth of Islamic banking in Malaysia, wrote: “Only a
negligible portion of Islamic bank financing is
strictly ‘profit-and-loss sharing’ based. … Our study,
however, provides new evidence, which shows that, in
practice, Islamic deposits are not interest-free.”
They concluded that the rapid growth in Islamic
banking was “largely driven by the Islamic resurgence
worldwide.”
In the name of Islam, deception and dishonesty is
being practised while ordinary Muslims are being made
to feel that their interaction with mainstream banks
is un-Islamic and sinful. As Mr. Saleem asks, “If
Islamic banks label their hamburger a Mecca Burger, as
long as it still has the same ingredients as a
McDonald’s burger, is it really any different in
substance?”
Tarek Fatah is the author of Chasing a Mirage: The
Tragic Illusion of an Islamic State, to be published
in March.
Ulil Abshar-Abdalla
Department of
Near Eastern Languages and Civilizations
Harvard University