Karl Marx’s Communist Manifesto and Shah Waliullah’s Theory of Irtifaqat:

An Analysis

1.0 Introduction

Social development has been discussed by many prominent figures from various perspectives. All discussions try to answer how human society is formed and then gradually evolving into a state being. Therefore, in this analysis, I would like to discuss theory of social development from Karl Marx’s ideology and Shah Waliullah’s philosophy.

This analysis will be started with a summary of Karl Marx’s magnum opus-The Comunist Manifesto. I will focus on Marx’s history of society in the following chapter. The next discussion, I attempt to disclosure the theory of Irtifaqat of Shah Waliullah. Finally, at the end of this analysis, I will make some comparison between Marx and Shah Waliullah’s philosophy of social development.

This analysis seem to be interesting as it will be discussing on two distinguished figures from different historical background, culture, religion and worldview.
This analysis is designed to achieve the following specific objectives:
1. To clarify Karl Marx’s Communist Manifesto and Shah Wali Allah’s Theory of Irtifaqat.
2. To identify similarities and differences between Marx and Shah Wali Allah’s
philosophy of social development.


2.0 Karl Marx’s Communist Manifesto: A Review.

The manifesto of Communist Party basically the work of Karl Marx and Friedrich Engels. It consists of four parts; 1) bourgeois and proletarians, 2) proletarians and communists, 3) socialist and communist literature and 4) position of the communist in relation to the various existing opposition parties.

Marx started his manifesto in the first part with a statement that could catch the reader’s attention. “ The history of all hitherto existing societies is the history of class struggles.” According to Marx, the development of society was mainly due to continuos struggle between people who were ranked into social class. The class struggles here in his manifesto mainly referred to bourgeois and proletarians- the oppressor capitalist and the oppresed working class. This new existing society was indeed the next stage of class struggle in a particular society after the abolishment of feudal society.

Furthermore, in the first part, he also mentioned about the history of development and features of bourgeois and proletarians. Bourgeois synonyms with revolutionary events. The rapid changes brought by revolutianary did affect the whole system of production and society as well. The communist manifesto noted,

'The bourgeoisei cannot exist without constantly revolutionising the instruments of production , and thereby the relations of production, and with them the whole relations of society. '

The bourgeoise will do anything to preserve their self interest. Therefore, the bourgeoise use all brutal methods to exploit the workers-proletarians. The central clash between both conflicting parties here was the wage labour. The bourgeoise manipulated the workers regardless children or women with a very worst treatment. The workers in the eyes of bourgeoise was just like machines not as humans. Their productive energy was exploited to produce profits to the few bourgeosies who control the production and market. It was indeed because of man was considered as a primary source of production. The wages of the workers were even insufficient to buy any products in the market like food and how they wanted to survive. Because of this terrible condition, the proletarians started to form trade union and then political party in order to demanding the increasement of wages. The conflict between two classes of bourgeoise and proletarians came into existence.

In the second part of the manifesto, Marx mentioned that communists and proletarians mutually in line in terms of interests and movement’s aim which were formation of the proletariat into a class, overthrowing of the bourgeois supremacy, conquest of political power by the proletariat. However, to differentiate, Communism wanted to eliminate property owned by the bourgeois in which Karl Marx summed as abolition of private property. Basically, the main idea of this part was the relevance and universality of communism. Marx’s communism wanted to emancipate people from any class division, social bonds, countries and nationality as well as religion and all morality. In other words, communism advocates that people in a society should be equal in economy and political aspects. No one can supreme over the other and no one can own private property. This is because all properties belonged to society as whole.

Karl Marx discussed the socialist and communist literarture in the third part of his manifesto. He divided his discussion into three sections which were Reactionary Socialism, Conservative Socialism and Critical Utopian Socialism and Communism. All these literatures were the ideological movements as to response to the bourgeoise exploitation. Under the reactionary socialism, there was feudal socialism consisted of French aristocrats who were also manipulated by the bourgeois. Besides, Petty-Bourgeois Socialism also fall under this first socialism. They consisted of the bourgeoise who fail in industrial competition among themselves. This movement led by Sismond and his idea spread out both in France and England. Lastly, German or True Socialism also a part of Reactionary Socialism. This literature basically similar to French idea but they advocated human nature as their fundamental struggle.

The next socialism literature was Bourgeois Socialism. This thought participated by the bourgeois themselves. They attempted to promote their ideas on the working class in order to preserve their interest. They advocated that the bourgeois is a bourgeois for the benefit of the working class. Finally, Critical Utopian socialism and Communism aimed to improve the working class’ condition during the progress of industrial revolution. Among the prominent figures in this literature were Saint Simon, Fourier and Owen. What makes Marx different with this utopian socialism is Marx had made strong criticsm and more detail to capitalists or bourgeois. He also emphasized on the unity of working class as a single entity.

At the end of the communist manifesto, Marx talked about communist and other opposition parties. In this part, he gave several examples which were showing cooperation between communists and other opposition parties such as in France, where the communists associated themselves with the Social Democrats againts radical bourgeois. Marx ended up his manifesto with WORKING MEN OF ALL COUNTRIES, UNITE!. He strongly believed that the proletarians can only achieve their aim if they organize themselves into a single strongest entity that could put to an end the bourgeois superiority. In brief, he emphasized on the power of one as a solution to eliminate the existing class struggle or to create classless community.

3.0 ‘The History of Society is History of Class Struggle: an Analysis

Among the main theme I have found in the Communist Manifesto is the prime statement in the introductory part of the manifesto, “The history of all hitherto existing societies is the history of class struggles.” Before we go further into a depth discussion, we need to understand first that Marx viewed history based on materalistic point of view and popularly known as historical materialism. In addition to it, he used to live in the age of industrial revolution in Europe. That was why, his communist manifesto has mentioned a lot of industry, capital, wage, labor and other economic terms. In the other word, Marx advocated that the economic conditions in a given specific time shape the society’s pattern.

Karl Marx lived in the age where borgeoiseis were very powerful. They controlled over the forces of productions like raw materials. Because of huge number of natural resources, the borgeoiseis turned them into manufactured products. This was where workers or proletariats were needed. In addition to it, there was high demands to markets of manufactured goods. Moreover, the productions always step forward due to technology advancement. However, the proletariats were always left behind. They still used traditional method which sometimes their work can be done through machines for example.

Thus, the situation during the epoch of England industrial revolution created crisis between the borgeoiseis and proletariats. The few borgeoseis tend to profits maximization and they exploited the workers as much as possible. The workers’ were paid as less as possible. Therefore, the proletariats struggle to seek for justice. Due to monopolization of the Borgeoisei, the rich becomes richer, while the poor becomes poorer. The proletariats began their revolutionary movements to take off Borgeoiseis supremacy. At the end, proletariats class who represented the majority of population will create classless society namely Communist state.
Karl Marx believed that the social development closely associated with revolution. He described how society was developed from agrarian type of society to feudalism and now, the capitalism. He was very optimist that at the end of the history of social development, the communism will exist. Marx’s communist society advocated the abolishment of private property. The property is the right of state not in individual’s hand. Marx and Engel noted in The Communist Manifesto, “we communists have been reproached with the desire of abolishing the right of personally acquiring property as the fruit of a man’s own labour, which property is alleged to be the groundwork of all personal freedom, activity and independence.”

In conclusion, the ideological war between capitalism (America) and communism (Soviet Union) which give triumph to capitalist during the cold war shows that Marx idea is not relevant to this day. He had been criticized by many to be utopian in nature. Capitalism led by America still exist, yet they are more powerful. The economy of other countries depended on America. If America suffer economic crisis, the rest of the world will be more suffer and it does exist currently in Malaysia for instance.

4.0 Shah Waliullah and Theory of Irtifaqat.

Shah Waliullah is a well-known figure in the Muslim world. He was expert in many fields’ particularly Islamic disciplines and human sciences such as sociology and politics. However, he used to be known particularly in the field of Sufism. His thought actually was to clean Muslims’ faith from any mixture of Hinduism. It was indeed because of during his lifetime, Muslims exclusively in India inclined to be influenced by Hindu belief. It then corrupts Islam as pure religion. Nevertheless, in this part, I will discuss his thought on social development, namely theory of Irtifaqat.

The word Irtifaqat means collective action done with cooperation . According to Professor Jamil Farooqi, the term irtifaq is more appropriate to explain the development of society than evolution, which connotes the sense of automatic growth, or development . The theory will be explained in stages. According to Shah Waliullah, social being undergo four stages which are natural law (al-madhab al-tabi’i), family organization, political institutions and finally, in the forth stage, Shah Waliullah described it as the stage where man learns how to regulate devices and rules to overcome the conflicts and rivalry between the cities .

First stage is the very fundamental phase where man begins to form society. At this stage, man naturally tends to fulfill their essential needs that are food, clothes and shelter. In order to satisfy the needs, man creates language as a medium of interaction that can be understood by other people. Language is very important to express their mind and needs verbally or non-verbally. The messages created in a language that every members of a particular society managed to understand. To satisfy their body or stomach needs, they found agriculture activities like plantation, farms animals, digging well for water and lots more. All these activities used to produce food and drinking sources for their own needs. Every man in nature has sense of shyness. Therefore, they were looking for something that can cover up their body. Thus, their clothes needs were satisfy. Besides, man used language to cooperate with other fellow members. They formed society and built living area where they managed to do certain tasks together like hunting, horticulture and others.

In addition, male and female are complementary to each other and it was the sexual needs that cannot be ignored. Therefore, they think to have family via marriage. The most vital characteristic in the first stage according to Muhamad Al-Ghazali in agreement to Shah Waliullah, is that a man of sound judgment and an exceptional ability to set things in order comes forward, subdues the people around him, and becomes their leader in one way or the other . In brief, the first stage is a phase that man fulfill their basic needs, form a simple society with simple activities under one ruler who was the best man among them.

Allah endowed man with an intellect (‘aql) to differentiate them with animals. Prime function of ‘aql or reason is to think. The Qur’an encourages all people to use his ‘aql to find the truth. In this context, therefore, human who think will develop themselves into a better life and conditions. In the second stage, man improves themselves in line with their needs. If in the first stage, they fulfill the simple basic needs, now in this stage, they attempted to get more satisfaction and refined the lack that could be detected in the first phase. According to Professor Jamil Farooqi, they were not only to satisfy the basic needs, but also concerned with the appropriateness and effectiveness of the techniques .

Moreover, the second stage portrayed the society undergoes complex life and it demands immediate new mechanism to regulate their life properly. Shah Waliullah then advocated the five sciences as noted by Muhammad Al-Ghazali as follows:
1) al-hikmah al-ma’ashiyyah or the wisdom living,
2) al-hikmah al-iktisabiyyah or earning wisdom,
3) al-hikmah al-manziliyyah or household wisdom,
4) al-hikmah al-ta’amuliyyah or business wisdom and
5) al-hikmah al-ta’awuniyyah or co-oparative wisdom.

Unfortunately, in this writing, I will not discuss further the mentioned five sciences above.

The third stage is the starting point of a political organization. In the first and second phase of social development, people’s lives went through from simple to complex life. The family organizations were increasingly developed and become larger and larger. They found out that their lives are not yet complete and not properly organized. They naturally felt that a leader is required to manage their complex life. The leader must possess the best qualities of leadership among members of the society such as bravery, intelligence, wise, good moral conduct and good management ability etc. Thus, the institution of political organization (city) came into existence.
According to Shah Waliullah, a society attains the stage of political organization when a “bond is created between various groups of people such as farmers, merchants, and craftsmen, etc., when men carry on various transactions with one another, and different men specialize in different occupations, and seek help from each other, and as a result various forms of exchange of goods and co-operation come into being. It is these groups, which, by dint of that unifying link, form the body of city-state. (Al-Ghazali, 2004)

Finally, in the fourth stage and the peak of social development of Shah Waliullah, is the establishment of confederacy of city-states that according to Shah Waliullah, is a natural outcome of the developments hitherto achieved by the human society. It is the concept of internationalism that not only leads to high degree of cooperation and closeness among groups and communities but also promotes peace and tranquility among them. During this stage, societies were well organized and the states provided security over people. Public welfare was often the main duty of the state to take care of. It included how the economy of each member was well managed.

5.0 Social Development: Karl Marx VS Shah Waliullah.

After a general and separate discussion between Karl Marx and Shah Waliullah philosophy of social development, I have found that there exist several differences that need to be highlighted. The differences could be centralized in how society is viewed and developed.

The atheist Karl Marx viewed social development in the eyes of materialist. He argued that it was indeed because of materialism, society developed. The development then is the struggle of two classes. Society of Marx developed through four stages. Fundamental element of the society according to him was forces of production. The enormous sources like raw material, labor and certain techniques were actually the forces of manufacturing itself. After that, the second stage was the organization of relations of production, which divided into a dichotomy- owner and worker. This then led to a class structure of bourgeoisie and proletariat. At the end, the society was transformed into superstructure. It simply refers to something that can influence people like policies, laws, ideology, religion, moral etc. Marx argued that superstructure was used by the Bourgeoisies to control their property and wealth. By using all those things, people have no choice but to accept.

In contrast to, as Sufis, Shah Waliullah concentrated on spiritual aspect. Society to Shah Waliullah developed because of it is a nature of man (fitrah). Human being cannot live without the others. Allah created Hawa, the partner of Prophet Adam due to Adam’s need. This overtly shows that one needs a society. Similar to Karl Marx, society was developed via four stages; natural stages, family organizations, political institutions and finally is the stage whereby man learns how to regulate devices and rules to overcome the conflicts and rivalry between the cities. Both remarked that social development occurs in a linear process. In the other word, the development of society was undergoing step-by-step progress.

To differentiate, Marx rejected any sense of spiritualism. He advocated equality and classless society. He downgraded family and political institutions. Shah Waliullah used to say that marriage and the establishment of family was very important to socio-political development. It connotes that as society develops, contractual dealing (muamalat) becomes more complex. Thus, the economy matters no longer family-based but social-based. To avoid manipulations among specific families, the need of a state comes into being. The state will regularize socio-economic of the society. So, everyone will benefit. Therefore, no such monopolization of a few people exists. Economy interest of ones’ family will be preserved.

Nevertheless, according to Marx, marriage was a legalized prostitution. He wanted to emancipate women from the marriage ties. He argued in the Communist Manifesto that the bourgeoisie sees in his wife a mere instrument of production who subjected to exploitation. Moreover, to Marx, no private property is allowed. In Islam, Allah never prohibit human to accumulate private property, but they have responsibility to be fulfilled. There is the right of other man especially the poor. Therefore, the term sadaqah and zakah exist. The richest people, if they realize these responsibilities, there will be no exploitation over the poor people.

Finally, unlike Shah Waliullah, Karl Marx in his Communist Manifesto noted that revolution is necessary to stop the supremacy of the Bourgeoisie. The Proletariats played the important role of this revolutionary action. At the end, after the destroy of Bourgeoisie as a class, the proletariat will form the communist state. The communist state is the final social development after long struggle between two classes. It simply means the classless society where no private property is allowed. To Shah Waliullah, he saw society always in cooperation manner. From my reading, he never talked about revolution, but members of one society cooperated to each other to fulfill everyone’s needs. The development of the society was associated with peace and improvement from one phase to another phase. They tried to avoid conflicts and crisis among themselves. In this aspect, the role of state was very significant. The state will regulate the economy and other public welfare. To the extent, no one exploited the others.

In a conclusion, as we discuss social development both Karl Marx and Shah Waliullah based on economics, in my opinion, the economy is very significant to a society. If the economy is not stable due to monopolization by few people, the society will be in a chaotic condition. As a result, people will be tied to constant wars and vice versa.

6.0 References

Baylis, John and Steve Smith, eds. 2006. The globalization of world politics. 3rd ed. Oxford: Oxford University Press. P 228.
Jamil Farooqi, Sociological Thought of Shah Wali Allah, paper presented at One-Day Seminar on Shah Wali Allah Al-Dihlawi (1703-1762), 25th February 2003, p. 15.
Ibid.
Abdur Rashid Bhat, (2002). Political Thought of Shah Waliullah. (New Delhi, Rightaway Publication) p. 53.
Muhammad Al-Ghazali, 2004. The Socio-Political Thought of Shah Wali Allah.(New Delhi, Adam Publishers Distributors)
Jamil Farooqi, p.17.
Op.cit
Al-Ghazali, ibid.
Ibid.
Jamil Farooqui, op.cit., p.19
Abdur Rashid Bhat, p.53

ISLAM AND TERRORISM

1.0 Introduction

The event of 9/11/2001 was a black date where Islam once again directly associated with terrorism. Terrorism is a global phenomenon where the world population is under threat of destructive violence by several groups called terrorists. Unfortunately, terrorism is always referring to Islam by the West. Samuel P. Huntington (1993) in his article entitled “The Clash of Civilizations?” mentioned that Islam has bloody borders. He wrote,
“This is particularly true along the boundaries of the crescent-shaped Islamic bloc of nations from the bulge of Africa to central Asia. Violence also occurs between Muslims, on the one hand, and Orthodox Serbs in the Balkans, Jews in Israel, Hindus in India, Buddhists in Burma and Catholics in the Philippines. Islam has bloody borders.”

This statement destroys the very pristine of Islam as a religion of peaceful and tranquility. This brief research then tries to explain the real meaning of terrorism and its types in the second part. However, I will concentrate more on part three where I will discuss about the concept of Islamic jihad and how to combat terrorists’ activities around the world. This research ultimately aims to counter and to correct the wrong perception, which associates Islam with terrorism.

2.0 Terrorism

2.1 Definitions & Factors of Terrorism
Terrorism is the systematic use of violence or the threat of violence against civilians to achieve political objectives. The term is taken from the “reign of terror” in the French Revolution in 1793 to 1794. (A. Rashid Moten, 2005). According to James D. Kiras, terrorism is the use of illegitimate violence by sub-states groups to inspire fear, by attacking civilians or symbolic targets. This is done for purposes like drawing widespread attention to a grievance, provoking a severe response, or wearing down their opponent’s moral resolve, to affect political change.

Many writings from the Western perspective are advocating that the greatest threat faced by America currently is the threat of Muslim jihadists particularly those who associated with Al-Qaeda network. Those Muslim jihadists also called as Muslim terrorists or extremists.

2.2 Types of Terrorist Groups

There are several kinds of terrorist groups exist around the globe. Audrey Kurth Cronin (2002/2003) as taken from James D. Kiras’ study of Terrorism and Globalization noted,

“There are four types of terrorist organizations currently operating around the world categorized mainly by their source of motivation: left-wing terrorists, right-wing terrorists, ethnonationalist/separatist terrorists, and religious or ‘sacred’ terrorists. All four types have enjoyed periods of relative prominence in the modern era, with left-wing terrorism intertwined with the Communist movement, right-wing terrorism drawing its inspiration from fascism, and the bulk of ethnonationalist/separatist terrorism accompanying the wave of decolonization especially in the immediate post-World-War 2 years. Currently, ‘sacred’ terrorism is becoming more significant. Although groups in all categories continue to exist today, left-wing and right-wing terrorist groups were more numerous in earlier decades. Of course, these categories are not perfect, as many groups have a mix of motivating ideologies-some ethnonationalist groups, for example, have religious characteristics or agendas-but usually one ideology or motivation dominates.”


From all the fours, I would like to emphasize on religious terrorist as it is in tune with our discussion of Islam and terrorism. By facts, religious has increasingly become a rallying point for terrorism in the post Cold-War which paved the way to America to become the only superpower in this globe. During Cold War, communist ideology was the great challenge to the America. After the Cold War ended, America argues that the only challenge to them is the rise of Islam.

The religious terrorism, which mainly refers to Islamic jihad by the Western, believed that the Muslim jihadists are motivated by promises of rewards in the afterlife. Some writers that bias to Islam advocated that some terrorists be driven by religious factors that encourage them to kill the non-believers or kuffar as many as possible. [1]

Islamic jihad always categorized as armed jihad. According to Muhammad Hanif Hassan, armed jihad is a standing obligation until the end of the world and its aim is to fight infidels whenever they maybe found, in accordance with the prophet’s utterance to “fight the polytheists until they say, ‘there is no God but Allah.” Additionally, armed jihad is to be carried out until all lands are liberated from unbelievers and when all unbelievers submit to the rule of Islam.

Unfortunately, many have misunderstood the above armed jihad. M. Hanif then further wrote that the verses on armed jihad in the Qur’an are revealed in stages and God revealed verses of chapter 9 of the Qur’an to finalize the last stage. These last verses abrogate the earlier verses revealed on armed jihad, which state that it is only permissible when Muslim are attacked.

3.0 Islamic Jihad and Terrorism

3.1 Concept of Jihad in Islam
Many have misunderstood the concept of jihad. Historians viewed jihad as ‘holy war’ to fulfill the God’s command. The worse is many people believe jihad must involve violence to reach certain aims. If jihad in Islam refers to violence, logically it against the very basic of the meaning of Islam itself which denotes peace.

Conceptually, jihad means struggle in the cause of Allah. Jihad had began during the Prophet Muhammad’s time. Prophet Muhammad started his da’wah missionary in Mecca for 13 years after he got first revelation from Allah. During this time, jihad referred to the new Muslims’ personal external struggle to fight against non-Muslims relatives and friends’ attacks and physical tortures. It also involved internal struggle in abandoning old traditions to the new Islamic ways of life.[2]

Nonetheless, after the Prophet’s migration from Mecca to Medina, the concept of jihad had been developed with some vital additions. During this time, jihad involved armed struggle, which had been launched over those non-Muslims who actively fight against Islam. To put another word, jihad with armed struggle only applied when Islam had been attacked and tortured aggressively. It is importantly to note that during the Prophet’s period, there were several cases where war was permitted, but peace was much preferred.

Furthermore, the concept of jihad becomes more complex than before and it leads to wrong perception over the real concept of jihad in Islam. To understand the contemporary meaning of jihad, Maryam Jameelah (1990) as quoted in Islamic Jihad: a Historical Perspective noted “jihad as demands that every Muslim fully dedicate his life in the service of God, establish righteousness and vanquish evil from without and from within, and be ready to make any sacrifice toward the end.”[3] Her definition of jihad seems in line with the previous understanding that focuses on external and internal struggle of individual Muslims.

There are several conditions where Islamic jihad can engage with military and armed jihad. Of course, it must be done for the sake of Allah. To understand this, Sayyed Qutb noted,

“In Islam, peace is the rule, and war is a necessity that should not be resorted to but to achieve the following objectives: to uphold the rule of Allah on earth, so that the complete submission of men would be exclusively to Him; to eliminate oppression, extortion and injustice by instituting the Word of Allah; to achieve the human ideals that are considered by Allah as the aims of life; and to secure people against terror, coercion and injury.”

Practices of jihad in contemporary world have several variations as a reflection of global politics. It means, jihad nowadays is different with the period of our prophet Muhammad. It is not solely military jihad but also jihad in intellect, political and economic realms as well. To understand the relationship between Islamic jihad and terrorism, we could examine the Prophet’s time especially two methods of terrorism which are endangerment of civilians lives and the taking of hostages.[4] During the Prophet’s time, armed jihad only waged against those who directly involve in warfare. The prophet was strongly against violence on civilians including children, women, the old and weak people. In fact, trees and animal cannot be destroyed in the warfare. With regard to hostages, the prophet encouraged Muslim jihadists to treat them in the well and best manner. It is not like what happen in Abu Gharib’s prison and Guantanamoa, where the hostages were treated inhumanely and very badly.

In brief, it is clear that Islamic jihad has nothing to do with terrorism as understood by many. It should be clear that Islamic jihad is not arbitrarily attack anyone without a cause. By observing contemporary jihad in the Muslim world, we could say that all jihad activities take place in Palestine, Afghanistan, Iraq and many other Muslim countries are a reflection towards suffering and oppression they have faced for a long period. In this case, Islamic jihad must be understood as a tool to uphold justice to the oppression not as terrorism. Moreover, Islamic jihad is also a kind of offensive and defensive mechanism against terrorism waged upon Muslims. The Islamic jihad took different form from the Prophet’s time, but the basic aims are similar which is to uphold justice and to get Allah’s pleasure. Contemporary Islamic jihads take in a form of the Islamic resurgences gradually after the Iranian Revolution in 1979. This kind of jihad still prevails but work differently like some jihadists used politics, some comfortable involve in enhancing Muslims intellectual and education and others involves in social movements and economics. It symbolizes that jihad is not terrorism.

3.2 Combating Terrorism

Following the event of 9/11, the United States declared its policy of “war on terrorism”. It suggests an extensive and global struggle to combat and finally defeat international terrorism.[5] Unfortunately, the U.S’s war on terror seems to combat with Islamic countries where they believed the threat of terrorism is fundamentally rooted in Islamic world. Some researchers see the principles guiding the U.S struggle against jihadists terror as logic and self-evident:
Strengthen internal defenses.
Attack the terrorist with maximum force.
Close down the allies of the jihadists.
Alleviate the root causes of jihadists terror.
Build a world coalition to fight terror.
Strengthen the capacity of friendly countries to combat terror.
Persuade countries that support terror to alter their policies.
Punish those countries that fail to heed American warnings.
Sell America’s cause to the world and especially the Islamic world. .

There are also several suggestions to ensure ‘War on Terror’ successful. First, the America must declare that the war only for the terrorist and not war on Islam. Secondly, the war should not endanger civilians and Muslims community should be respected. Besides, Islam should be differentiated from Anti-America and avoid excessive violence that could endanger many people. In another word, the war should be as just as possible and not bias to Islam.

4.0 Conclusion
In conclusion, Islam has never propagated terrorism. Islam is a religion of peace. Unfortunately, there are some people use Islam to justify their violence activities and it gives a bad impression of Islam. Jihad is one of unique features of Islam. Jihad in Islam cannot be put parallel to terrorism, as Islamic jihad from the very fundamental principles never advocated the use of violence. Islamic jihad can be divided into two aspects in terms moral and practical.

In terms of moral aspect, jihad is the struggle for the sake of Allah. It imbued with the greatest belief of Islam that is ‘La Ilahaillah’. This makes Islamic jihad distinct with other warfare. Allah’s command of jihad must be firmly obeyed. The Islamic jihad can be either offensive or defensive, depending on circumstances and it must be for the cause of Allah, and for no other reason. Muslims are encouraged to fight in order to defeat the oppression and to rescue the oppressed regardless Muslims or non-Muslims.

In terms of practical aspect, Islamic jihad can be examined from three categories, which are; strategy of war, spoils of war and treatment of non-Muslims. The jihadist must follow the rules and regulations mentioned in the Qur’an and Sunnah. Among the rules are;
1. Do not kill women, children or other non-combatants.
2. Do not kill with the use of fire, for this is reserved as the punishment used for Allah alone.
3. Treat prisoners of war justly, providing for their needs and allowing for ransom.
4. When the jizya is exacted, the sum must be determined fairly, the Dhimmis must be protected, and have all the rights guaranteed.
5. All existing treaties must be honored.
6. If treachery is feared from a party with whom the Muslims have a treaty, a four month waiting must be observed before warfare is resumed, and
7. Non-Muslims should be given every opportunity to embrace Islam before being engage in warfare.[6]
My final point is after observing and surveying the real concept of Islamic jihad, we could say that Islam has no bloody border and ultimately terrorism has no place in Islam. Although some Muslims involve in warfare, we must look from all aspects and dimensions what are factors that motivate them to be involved in it. Generally, the contemporary Islamic jihadist movements are reflections or defensive over the oppression they have suffered.


List of References

Abdul Rashid Moten & El-Fatih A. Abdel Salam. (2005). Glossary of political science terms: Islamic and Western. Thomson Learning, Singapore.

Baylis, J. & Smith, S. (2006). The globalization of world politics: an introduction to
international relations. Oxford: University Press.

Bushen, Jay. (2005). Terrorism as a result of political oppression and the U.S. promotion
of democracy. Proquest; State University of New York.

Encyclopedia of world terrorism: volume 1. (1997). Library Reference Edition
Published by Sharpe References, U.S.

Jamilah Kolocontronis. (1990). Islamic Jihad: an historical perspective. American Trust
Publications.

Palmer & Palmer. (2004). At the heart of terror: Islam, jihadist, and America’s war on
terrorism. Rowman & Littlefield Publishers, USA.[1] Muhammad Haniff Hassan. (2007). War, peace, or neutrality: an overview of Islamic polity’s basis of
Inter-staterelations. This paper presented at S. Rajaratnam School of International Studies. Singapore.[2] Jamilah Kolocontronis. (1990). Islamic Jihad: an historical perspective. American Trust Publications.
[3] Ibid. p. 108.[4] Ibid. p. 139.[5] Baylis, J. & Smith, S. (2006). The globalization of world politics: an introduction to international relations. Oxford: University Press.

[6] Op.cit. p. 47.

LIBERALISASI BANGSA MELALUI PEREMPUAN DAN ANAK

Salah satu isu yang mengglobal di seluruh penjuru dunia saat ini adalah kemiskinan, kebodohan, ketertindasan dan kekerasan terhadap perempuan. Berbagai pihak telah berupaya mensosialisasikan berbagai akar masalah dari ‘persoalan’ ini beserta alternatiF solusinya. Negara-negara Barat-para feminis-, melalui lembaga dunia PBB memaksakan asumsi bahwa berbagai persoalan ini disebabkan oleh budaya patriarkhi yang selama ini masih dilegitimasi oleh agama, budaya dan kultur. Mereka pun memaksakan solusi untuk mengentaskan persoalan perempuan tersebut dengan membebaskan kaum perempuan dari ikatan agama, budaya, dan kultur ini. Program pun terus bergulir dan dipaksakan ke negeri-negeri Muslim.

Kini , setelah beberapa periode “Problem Solving” persoalan-persoalan perempuan digulirkan tidak ada tanda-tanda persoalan perempuan akan terselesaikan, namun justeru semakin nyata bahwa solusi tersebut membawa kaum Muslimin, termasuk perempuan dan anak-anak, berhadapan dengan situasi yang semakin buruk dan mengkhawatirkan. Dunia Islam kini dihadapkan pada ancaman persoalan sebagaimana yang terjadi di Barat, yakni: krisis keluarga Muslim dan kerosakan struktur sosial masyarakat.

Konspirasi Internasional

Tahun 1975 dicanangkan oleh PBB sebagai ‘Tahun Internasional Perempuan’ di Mexico City. Melalui tangan PBB, para Feminis mencanangkan berbagai agenda yang harus diratifikasi oleh seluruh Negara-negara di bawah PBB dan dijadikan acuan dalam setiap program-program terkait persoalan perempuan. Misalnya BPFA (Beijing Platform for Action/Landasan Aksi Beijing), CEDAW (Convention on the Elimination of All Forms of Discrimination against Women/Penghapusan Segala Bentuk Diskriminasi terhadap Wanita), MDGs (Millennium Development Goals/ Tujuan Pembangunan Milenium) dan ICPD (International Conference Population and Development/ Koferensi Internasional Kependudukan dan Pembangunan).

Sejak itu, isu keperempuanan merabah dan mewabah dalam berbagai bentuk forum, baik di tingkat internasional, nasional, regional, maupun lokal. PBB di bawah kendali Amerika Syarikat jelas sangat berkepentingan dan berperanan besar dalam penularan isu-isu tersebut, baik dalam forum yang khusus membahas perempuan-seperti forum di Mexico pada tahun 1975, Kopenhagen tahun 1980, Nairobi tahun 1985, dan di Beijing tahun 1995-maupun forum tingkat dunia lainnya, seperti Koferensi Hak Asasi Manusia (HAM), KTT Perkembangan Sosial, serta KTT Bumi dan Koferensi Kependudukan.

Pemerintah negeri-negeri Muslim secara perlahan tapi mesti didorong (baca:ditekan) untuk meratifikasi dan mengimplementasi semua hasil koferensi itu. Dorongan atau tekanan ini dilakukan baik oleh LSM-LSM di negeri-negeri itu yang geraknya diarahkan dan dibiayai oleh badan-badan internasional maupun lembaga-lembaga kewangan internasional.
Beijing Platform for Action (BPFA) menetapkan ke-12 bidang kritis tersebut adalah:
1. perempuan dan kemiskinan,
2. pendidikan dan pelatihan bagi perempuan,
3. perempuan dan kesihatan,
4. kekerasan terhadap perempuan,
5. perempuan dan konflik bersenjata
6. perempuan dan ekonomi
7. perempuan dalam kekuasaan dan pengambilan keputusan,
8. mekanisme institusional untuk kemajuan perempuan
9. hak asasi perempuan
10. perempuan dan media,
11. perempuan dan lingkungan, dan
12. anak perempuan.
Melalui 12 bidang kritis ini, negeri-negeri Muslim dipaksa untuk meratifikasi dan melaksanakan keputusan-keputusan tersebut dalam perundangan. Pemberdayaan perempuan diarahkan pada kebebasan kaum perempuan. Di bidang ekonomi, perempuan diarahkan supaya mandiri secara finansial. Namun kemadirian ini lebih difokuskan pada isu pembebasan diri yang berujung pada melepaskan diri dari hukum ketaatan pada suami. Ketika perempuan telah berperanan dalam finansial keluarga, maka diarahkan isu pada pembagian kerja dalam tugas-tugas domestik. Dengan demikian, peranan ibu tidak lagi menjadi tanggungjawab perempuan. Kaum laki-laki pun harus berperanan dalam pengasuhan dan pengelolaan keluarga. Namun akhirnya tidak ada satupun baik pria dan wanita yang mengambil alih peranan tersebut kerana keduanya bersaing keras untuk merebut dominasi di sektor publik.

Bagaimana dengan anak-anak? Bila suami dan isteri sama-sama tersita dalam aktivitas publik, maka finansial akan menyelesaikannya dengan menggaji pembantu. Negara pun diarahkan untuk mengambil alih dengan menyelenggarakan day care centre. Pada titik ini kehancuran keluarga semakin jelas. peranan kepimpinan yang dibebankan kepada kaum laki-laki (qowwamah) akan melemah, kerana para perempuan pun akan menuntut kepimpinan tersebut, apalagi bila gaji perempuan lebih tinggi. Peranan ibu (umamah) dan pengelola rumahtangga (robbatul baiti) yang dibebankan Islam kepada kaum perempuan akan terabaikan. Padahal peranan ini sangatlah penting untuk melahirkan generasi masa depan yang berkualitas.

Di bidang kesehatan, isu kemadirian perempuan diarahkan agar Negara melegalisasi aborsi dan program penggunaan alat kontrasepsi secara bebas termasuk bagi remaja putri (perempuan yang belum menikah). Remaja diarahkan untuk mampu menggunakan kontrasepsi yang aman tanpa takut hamil, sementara aktivitas seksual mereka tidak terhambat. Hubungan seks yang aman menurut Barat adalah yang mampu mencegah mereka dari penularan penyakit-penyakit menular seperti siphilis, gonorrhea dan HIV/AIDS. Untuk itu shelter-shelter bagi kesehatan reproduksi remaja didirikan agar menjadi cara yang ramah dan nyaman bagi remaja untuk mengamalkan perilaku seks bebasnya.

Kemandirian perempuan dalam ekonomi sekaligus dukungan terhadap kesehatan reproduksinya secara bertahap akan membuat perempuan tidak lagi mementingkan institusi keluarga. Di Negara-negara pelopor kebebasan perempuan seperti Amerika Syarikat, single parent banyak menjadi pilihan bagi perempuan yang berkarier. Penikahan ini tidak lagi penting. Seks bebas menjadi solusi hak reproduksi perempuan.

Dalam ICPD terlihat jelas upaya yaitu legalisi aborsi, legalisasi seks bebas, kondomisasi dan penekanan jumlah penduduk. Hal itu tampak jelas pada tujuan rencana kerja ICPD yaitu setiap tindakan seks harus bebas dari infeksi, setiap kehamilan dan persalinan harus diinginkan dan setiap kehamilan dan persalinan harus aman. Dari keempat tujuan tersebut dicanagkanlah upaya pendidikan kesehatan reproduksi remaja, peningkatan pengguanaan kondom di antara mereka yang aktif secara seksual dengan lebih dari satu pasangan-termasuk remaja, pelayanan dan akses yang terjangkau ke kontrasepsi-termasuk remaja, aborsi yang aman dan pelayanan pasca aborsi. Pada hakikatnya, program pendidikan kesehatan reproduksi adalah:
1. mengajarkan remaja untuk penggunaan alat kontrasepsi dalam pergaulan bebasnya,
2. mengajarkan penggunaan kondom dengan dalih mencegah penularan HIV/AIDS jika ingin seks yang aman (padahal sejatinya penggunaan kondom justru menumbuh suburkan seks bebas di kalangan remaja dan masyarakat) dan,
3. mengajarkan melakukan aborsi jika kehamilannya tidak diinginkan dengan dalih kesehatan (sementara sudah diketahui bahwa aborsi justru membahayakan jiwa dan kesehatan ibu).

Pada CEDAW tampak jelas upaya penghancuran hukum-hukum Islam yang terkait dengan keluarga yang tentunya berdampak pada kehancuran keluarga Muslim. Hal ini akan tampak jelas pada pasal-pasalnya. Salah satunya adalah pasal 16 (1) sebagai berikut: “Negara-negara peserta wajib membuat peraturan-peraturan yang tepat untuk menghapus diskriminasi terhadap perempuan dalam semua urusan yang berhubungan dengan perkahwinan dan hubungan kekeluargaan atas dasar persamaan antara lelaki dan perempuan, dan khususnya akan menjamin:
a. hak yang sama untuk memasuki jenjang perkahwinan,
b. hak yang sama untuk memilih suami secara bebas dan untuk memasuki jenjang perkahwinan hanya dengan persetujuan yang bebas dan sepenuhnya,
c. hak dan tanggungjawab yang sama selama perkahwinan dan pada pemutusan perkahwinan,
d. hak dan tanggungjawab yang sama sebagai orang tua, terlepas dari status kahwin mereka, dalam urusan-urusan yang berhubungan dengan anak-anak mereka. Dalam semua kasus, kepentingan anak-anaklah yang wajib diutamakan,
e. hak yang sama untuk menentukan secara bebas dan bertanggungjawab jumlah dan penjarakan kelahiran anak-anak mereka serta untuk memperoleh penerangan, pendidikan dan sarana-sarana untuk memungkinkan mereka menggunakan hak-hak ini,
f. hak dan tanggungjawab yang sama berkenaan dengan pewalian, pemeliharaan, pengawasan dan pengangkatan anak atau lembaga-lembaga yang sejenis di mana konsep-konsep ini ada dalam perundangan nasional, dalam semua kasus kepentingan anak-anaklah yang wajib diutamakan,
g. hak pribadi yang sama sebagai suami isteri, termasuk hak untuk memilih nama keluarga, profesi dan jabatan,
h. hak sama untuk kedua suami isteri bertalian dengan pemilikan, perolehan, pengelolaan, administrasi, penikmatan dan memindahtangankan harta benda, baik secara Cuma-Cuma maupun dengan penggantian berupa wang.”

Dengan menjadikan keserataan lelaki dan perempuan sebagai dalil, pada pasal tampak jelas penghancuran hokum-hukum Islam. laki-laki dan perempuan mempunyai hak yang sama untuk menikah dengan siapa saja, termasuk penikahan seorang Muslimah dengan Non-Muslim, padahal Islam jelas melarang hal ini. Perempuan mempunyai hak yang sama dengan laki-laki untuk memutuskan perkahwinan, padahal Islam mengatur peranan laki-laki sebagai kepala rumahtangga dan perempuan sebagai ummu dan robbatul baiti. Perempuan mempunyai hak sama dengan laki-laki dalam bidang perwalian, padahal Islam mengatur pewalian anak pada ayah.

Di Indonesia, acuan program-program PBB yang tertuang dalam ICPD, BPFA, CEDAW dan MDGs telah menghasilkan UU yang bila dikaji secara teliti dan mendalam berpotensi besar untuk menghancurkan nilai-nilai Islam. Hukum ketaatan isteri pada suami dipandang merendahkan perempuan, kebolehan poligami dipandang sebagai bentuk kekerasan terhadap perempuan, kepmpinan suami dalam rumahtangga dipandang subordinasi perempuan dan peranan keibuan sebagai pengekang kebebasan perempuan.

Persoalan Perempuan Dampak Kapitalisme Global

Hegemoni Negara adidaya telah menyebabkan dunia Islam dilanda krisis besar. Berbagai kesepakatan ekonomi dunia yang ditujukan bagi negara-negara berkembang hanyalah untuk melapangkan jalan eksploitasi besar-besaran sumber daya alam mereka. Kekayaan negeri-negeri ini tersedut hanya untuk kepentingan Negara adidaya, sementara hanya sedikit yang menetas bagi negeri-negeri tersebut. Berbagai bantuan lembaga-lembaga pendanaan asing yang dikucurkan melalui LSM-LSM internasional ataupun lokal hanya untuk mendanai program-program yang dipaksakan oleh lembaga-lembaga dunia. Kenyataannya saat ini program-program tersebut bertujuan untuk semakin menjerumuskan negeri-negeri ini dalam jurang krisis sosial yang parah.

Hegemoni kapitalis telah merancang satu sistem yang menyebabkan sumber daya alam negeri-negeri Muslim tersedot ke Negara-negara adidaya untuk kepentingan korporasi kapitalis global. Bagian dari sistem ini juga merancang projek pembodohan sumber daya manusia ini juga telah merancang kaum Muslimin hanya memiliki mental pekerja, hilang karakter Islam, memandang negatif hukum-hukum Islam, berpola piker hedonis, hingga akhirnya mereka menjadi bangsa yang hilang kemandirian dan berkiblat ke Barat.

Tidak dipungkiri bahawa kapitalisme adalah sumber dari krisis ekonomi dan krisis sosial. Dengan demikian persoalan kemiskinan, kebodohan, ketertindasan dan kekerasan terhadap perempuan adalah dampak dari globalisasi kapitalisme yang mencengkeram dalam-dalam setiap negeri Muslim. telah terbukti bahwa umat Islam pernah menjadi adidaya hanya kerana mereka menerapkan Islam sebagai ideologi dan sistem hidup bernegara. Rasulullah Muhammad s.a.w. telah mewariskan sistem kehidupan bernegara yang berkembang pesat dan mencapai puncaknya sebagai Negara adidaya selama 13 abad lamanya. Ketika kaum Muslimin meninggalkan hukum-hukum Islam dari kehidupan bernegara melalui melalui konspirasi sistematis dan keji dunia Barat, dengan hancurnya Khilafah Islamiyyah sebagai benteng pertahanan terakhir umat, maka secara dratis negeri-negeri Muslim meluncur menuju posisi terendah dan terjajah serta di bawah cengkeraman negara-negara Kapitalis. Strategi para kapitalis untuk mempertahankan keterjajahan umat Islam ini hanyalah dengan mencegah tumbuhnya ideologi Islam. Kerana mereka telah memahami, hanya dengan idelogi Islam, umat akan bangkit, mandiri dan mampu membebaskan diri dari hegemoni kapitalisme global.

Khilafah sebagai Solusi

Dalam sebuah laporannya, NIC (National Intelligence Council) menyebutkan salah satu ramalan yang terjadi pada tahun 2020 adalah bangkitnya Kekhilafahan Islam (Islamic Caliphate) baru. Sebuah pemerintahan Islam yang mampu memberi tantangan pada norma-norma dan nilai-nilai Barat. Laporan berjudul Mapping the Global Future yang diberitakan harian USA Today edisi 13 Februari 2005 ini ditujukan agar dunia bisa menghindari scenario buruk yang mungkin terjadi.

Barat kini telah menyadari bahawa arus pergerakan dunia Islam telah mengerucut pada satu kesadaran perlunya kesatuan dan persatuan negeri-negeri Islam. Kapitalisme adalah sebuah ideologi dan memiliki metode untuk mengglobalkan ide-ide, pemikiran dan sistem hidupnya. Sekularisme, pluralisme dan liberalisme adalah pemikiran-pemikiran dasar untuk mengokohkan hegemoni Kapitalisme. Pemikiran-pemikiran ini bercabang pada bentuk-bentuk yang kini dipopulerkan ke seluruh penjuru dunia seperti demokrasi, hak asasi manusia, kebebasan berpendapat dan berprilaku, serta keserataan gender. Kapitalisme sebagai ideologi ini hanya mampu dilawan dengan ideologi tandingannya, yakni ideologi Islam. Dalam sejarah, peradaban besar hanya akan tergantikan oleh peradaban besar lainnya. Islam adalah peradaban yang terbesar dan mulia karena diturunkan oleh Dzat yang Maha Kuasa dan Mulia, Pencipta semesta, manusia dan kehidupan ini.

Saat ini, kaum Muslimin harus bersatu mengembalikan kemuliaan mereka. Tak ada cara lain, selain mencampakkan nilia-nilai Kapitalisme dalam kehidupan bangsa dan bernegara. Selanjutnya membangun kemandirian kaum Muslimin dengan seluruh potensi yang dimiliki. Melepaskan cengkeram para penjajah di negeri-negeri mereka dan menegakkan hukum-hukum Allah S.W.T. di seluruh aspek kehidupan dalam bentuk Khilafah Islamiyyah di atas metode kenabian.

Allah S.W.T. berfirman:

“Kalian (umat Islam) adalah umat yang terbaik yang diperuntukkan bagi manusia. Menyeru kepada yang ma’ruf (hukum-hukum Allah) dan mencegah dari yang munkar (pelanggaran terhadap hukum-hukum Allah), serta beriman kepada Allah” (Ali ‘Imran:110)



p/s: Diulang cetak daripada penulisan Ishmah Chdil (Indonesia) yang boleh dihubungi di prieha@yahoo.com

Iron Man & Orientalism

Iron man is a new film produced by Avi Arad as well as Kevin Feigi and had been released widely on May 02, 2008. The iron man is the story of Tony Stark (rolled by Robert Downey Jr.), a handsome and smart guy but a playboy. He is the son of millionaire who runs a big weapon industry in America. One day, he goes to business trip to sell weapons at Afghanistan. Unfortunately, he has been attacked by Afghanistan’s people portrayed as terrorists who are also Muslims. Those Afghanistan’s people want him to build missiles. Because of a tension situation, Tony Stark agrees upon their demand. In the process of creating missiles, he plans to escape. Therefore, he creates a powerful suit of armor made by iron. That is indeed how the iron man gets its name. He succeeds to escape safely with the help of American military. In America, he works very hard to create another more powerful iron suit of armor. He plans to go back to the Afghanistan to abolish the terrorist camp that caught him previously. At the end of the story, Tony was success in his mission and being an American national hero then.


After a brief summary about the film above, I have found that this film has a sense of orientalism. Orientalism simply means the study of Near and Far Eastern societies and cultures, languages and peoples by Western scholars. The concept of orientalism derives from the Latin word, oriens (rising). The study of Islam is central to the field since the majority of people living in the geographical area termed ‘the orient’ are Muslims.


The orientalism is very dangerous to the Muslim’s world. From the eyes of the orientalists such as Bernard Lewis, Edward E.Said and many more, Muslims are associated with negative views like emotional being, terrorist, backward so on and so forth. These negative connotations of Muslims manifested clearly in books, journals and even films. The iron man is one of it.
In regard to this film, Muslim Afghanistans are viewed as being a group of terrorists, love violence and killing while the west particularly America seen as superhero, who love the motherland very much. This prejudice thought happen as the western do not understand the Muslim’s way of life and cultures. The western see themselves as superior over the other races and nations. They feel they have a big responsibility to bring these people to the development then. This responsibility then advocated as “the White Man’s Burden”.


In addition to it, the Western advocated “Islam phobia”-the popular phenomena takes place after the event of 9/11 peculiarly in Europe. This term spread widely through media and eventually creates religious conflict between Muslims and Non-Muslims. Non-Muslims are feared by the danger of Islam and Muslims. Islam is portrayed as being the bloody border, the religion of violence and terrorist. This problem simply exists because the Western are lack in understanding Muslims’ culture and therefore, producing intercultural communication problems.


In conclusion, in order to avoid communication problems among different nations and cultures, all parties must involve in cultural dialogue, discussion and diplomatic negotiation to seek central understanding and harmony condition among all parties. By respecting other’s cultures and values upbringing, the world will free from feeling hatred and enmity that could direct to chaotic scenario which then lead to world order instability. Finally, intercultural communication is very significant in everyone’s life.