Taubat

oleh Khayrurrijal

Ambil taubat
Cuci wajahmu dengannya
Air matamu kan lembutkan
   hatimu

Kenal Jiwa

oleh Khayrurrijal

Melesat lebih cepat dari cahaya
Melesat lebih cepat dari suara
Segala hilir mudik rasa

Ia dikenal sebagai jiwa

Rembulan

oleh Khayrurrijal

Rembulan selalu purnama
Sabit atau mati hanya nampak
   pada mata di bawah angkasa

Jika ingin-tahu kau rasa
Kunjungi ia,
   mudah-mudahan kau bahagia

Puas

oleh Khayrurrijal

Kata terbatas
Dititipkan makna yang luas

Harapnya makna segera lepas
Sampai tujuan lalu kembali
   dengan puas

Makna dan Jiwa

oleh Khayrurrijal

Makna dikandung kata
Pita bergetar lalu diantar suara
Masuk telinga dan dipahami jiwa

Adakala terlambat berkata
Tapi bukan berarti makna
   tiada daya
Karna jiwa sudah saling berbicara

Arti Sejati

oleh Khayrurrijal

Diri yang mendaki
Ingin kuasai jati diri
Tebing terjal dijalani
Ditemani oleh hati-hati

Semoga temukan arti sejati

Selamat Datang

oleh Khayrurrijal

Selamat datang...
Wahai jiwa yang terbang
Lalu hilang dari pandang

Selamat pulang...
Wahai jiwa petualang
Kepada haribaan Yang Maha Penyayang

Panutan

oleh Khayrurrijal

Gunung menjulang
Bintang terbentang
Menjadi panutan terpancang

Teks Penuh Ucapan Penghargaan kepada Prof. al-Attas oleh Y.M. Raja Nazrin Shah

Bismillahirrahmanirrahim

Assalamu’alaikum wrt wbrkt dan salam sejahtera.

Alhamdulillah dengan kebesaran Allah yang maha esa, majlis pelancaran buku Knowledge, Language, Thought and the Civilization of Islam: Essays in honour of Syed Muhammad Naquib al-Attas, dapat dilangsungkan.

Beta bersyukur kerana bersempena majlis pelancaran ini dengan ketentuan Ilahi juga beta turut di angkat ke satu martabat kemuliaan apabila dipilih sebagai insan yang digandingkan dengan usaha mulia untuk memuliakan seorang sarjana Islam berwarga Malaysia.

Prof. Syed Muhammad Naquib al-Attas diiktiraf, disegani dan dihormati di serata dunia sebagai pohon ilmu yang asli teguh berakar di Taman Ilmu.

Syed Muhammad Naquib adalah insan istimewa memiliki watak intelek, jiwa intelek, daya intelek dan ruh intelek seorang muslim perintis dalam mempelopori idea mengislamkan pengetahuan (The Idea of Islamization of Knowledge).

Beliau telah menghasilkan 29 penerbitan dalam pelbagai aspek pemikiran dan tamadun Islam khususnya subjek-subjek menyentuh kosmologi, metafizik, falsafah, bahasa dan kesusasteraan Melayu.

Beliau telah menyampaikan lebih 400 syarahan umum di negara-negara Asia, Amerika Syarikat dan Eropah.

Setia

oleh Khayrurrijal

Setia itu menjaga
Setia itu membuat diri berharga
Setia itu mulia
Setia itu berpegang teguh pada kata jiwa

Dalam setia,
Menunggu menjadi indah
Mendampingi menjadi seni
Meski sendiri menjaga suci
Tapi, itu karena tingginya arti

Pohon Cinta

oleh Khayrurrijal

Saat cinta bersemi di dalam hati
Pohonnya sudah cukup matang
   menarik diri

Akarnya menguat
Cabangnya besar menggeliat
Buahnya pun
   mulai memberi manfaat

Cinta dan Cipta

oleh Khayrurrijal

Benarlah jika makhluk dicipta
    oleh Cinta
Ia-lah daya pencipta
Penyatu...
Pengharmoni...
Pengindah...
Pembaik...
Pelembut...
Penghalus...
Bahkan keburukan yang diletakkan Cinta,
   akan menjadi pelajaran berharga

Sungguhlah berbeda dengan benci
Ia-lah pemisah...
Penghancur...
Pengeras...
dan berbahaya
   jika menjadi atmosfer dominan rasa jiwa
Sebab,
Kebaikan yang dibenci
Hanya menjadi fiksi dan basi

Mata rahasia

oleh Khayrurrijal

Awan bergerak menyentuh gemunung
Dua gerak serupa
Bukan gerak mata binasa
Tapi gerak mata rahasia

Biru memantul ke dalam mata
Hijau ikut ditata lewat indera
Pandangan melampaui batas usia

Kuingat jua indahnya jiwa
Indah lipat ganda
Tiada bentuk
Hanya cahaya menjejak bayangnya
   pada mutiara

Angin dan Kabar

oleh Khayrurrijal

Angin menggoyang helai teh
Lalu hadir mengelilingi tubuh
Kucoba mendengarnya
Mungkin ada kabar dari negri jiwa mutiara

Guilt

by Khayrurrijal

Feel of guilt is a sign
   that  your heart still alive

Be grateful...
Be grateful...

Mutiara

oleh Khayrurrijal

Rahmat Tuhanmu, melebih amarahNya
Usah kau putus asa
Sambung asamu dengan asalmu

Mutiara, asalmu adalah lautan...
Bersinarlah, karna sejatimu mulia
Meski kau pernah berbuat dosa

Saksiku

oleh Khayrurrijal

Saksiku pada awan memerah
Gelap hadir mengisi daftar
Terang hari tinggalkan ruang

Despiritualization of Prophethood and Its link to Identity Crisis

Transcript from Prof. Dr. Syed Muhammad Naquib Al-Attas lecture on “The Religion of Islam”, ISTAC, 20th April 1998.

Now I want to talk lastly about what is called the “identity crisis” because this is something very important. I think the Muslim world is experiencing it, although maybe it does not see it yet and does not know its cause but this term “identity crisis” means one has lost one’s roots. One does not know any longer who one is. If we look at all societies we will find three generations: there is the very young, there is the middle age and then there is the old. You’ll find that everywhere. Now as far as Islam is concerned in the past, I mean to say, it is more so than now, although now also there still exists a lot of Muslims that follow the correct tradition but in the past there was no division between the adolescent, the middle age and the old. They all seemed to follow the same values, the values of the adolescent is the same as that of the middle age is the same as that of the old. Now why is that so? It is because of the Prophet, because he is an example to follow and as long as the Muslim follows him then there will be no gaps between these generations, there is no generation gap. But now, why are there generation gaps among the Muslims? This is because they no longer regard the Prophet as he ought to be regarded.

Now let us see what we mean by this generation gap. Again we take the West as an example, because they are the ones who talk about these things and who actually have these things all the time, even in the past; although maybe in some areas in the past there was no generation gap because they believed in certain permanent values and principles. When they attacked religion, secularization as a philosophical programme worked among them and this generation gap became more pronounced. Now every generation is looking for its identity. The young people know they are not following the values of their fathers (the middle age) because their fathers when they were young also were not following what their fathers had been saying. This is because when it comes to what is the truth, what is good, what is right, they tell the young: “Well, we don’t really know ourselves because we are seeking that too, and therefore you have to look it for yourselves, you must have freedom and that is why you have to believe in freedom to find out who you are, your identity. Now as regards the old, they have lost their identity, they cannot be an example.The reason is because this whole role of identity has to do with citizenship. If you say that your purpose is to be a good citizen, and we said government change, concepts change, therefore they don’t have an example to follow. They cannot have, and they cannot follow any of their leaders of the past as an example. You cannot make Socrates as an example; Aristotle, Plato also cannot be examples, for all times. Buddha also cannot be examples. Jesus of course cannot be examples, because he is half-God or God Himself and furthermore he does not marry so if you really want to follow his example as man then that is the end of Christianity. So none of them has a man like the Prophet in Islam as an example whom they can follow.

Now the Prophet is not just an example for little boys, girls, middle age, old men, men and women-he is an example for all. Which also means that we are looking at him not just physically as a man because he is also an example for women but also at the spiritual, the values and other things. Now there is no such human being in other civilizations because of that there must be this generation gap in these civilizations because they all want to find identity. If the identity is based on citizenship then the identity is based on usefulness to the state so the moment they are retired like the middle age group, they have lost their identity. As for the old they don’t like to talk so much about it because that reminds them of death. So in such a society, the old lose everything, they have lost their worthiness as a citizen, they are no longer working, and have become a kind of nuisance. They also remind the middle age of what they will be like later. The young also don’t want to be reminded of this.

This continual seeking of identity has now become worse because not only is there a generation gap, there is also a gap between a man and a woman because each one is also seeking their own identity. Women are seeking identity as women. So this is a chaotic state really. Now if the Muslims do not regard the Prophet in the correct way, they will be having this kind of problem too. Therefore the Prophet is the one who is actually keeping the structure of Muslim society as an ummah. Unfortunately the modernists have been despiritualizing the Prophet by making him an ordinary man like you and me. Of course he is a human being, nobody has worshipped the Prophet. That is why they keep on talking about the verse in the Qur’an carefully and look at all such verses that occur in the Qurāan: Innama ana basharun mithlukum and yet for example they don’t realize that if they study the Qurāan, other carefully and look at all such verses that occur in the Qurāan, other Prophets were also told to say the same thing. It is always directed to unbelievers, and the Prophet did that too, which means that you did not accept Islam, and the earlier Prophets did that too, which means that you can’t apply that verse to believers and yet they (the modernists) are applying that to us. So it is an incorrect application and the verse was revealed because the unbelievers were asking all kinds of irrational things from the Prophet. They asked why was God sending him as the Prophet, why not somebody else among them who was better than him, who was leader of the tribe? Or why not God Himself come? There is a verse in the Qurāan which Ibn Sina quoted: “Why does not He come in the canopy of clouds?”So because of that therefore what is meant there is that if an angel comes you will not understand the language of the angels, even angels when they come must appear in the form of man. Therefore a Prophet must be among human beings, therefore it is ana basharun. That is one point.

The second point is that this word bashar simply means a biological man, meaning flesh and blood like you. It is not the same as insan, it did not say ana insan mithlukum, it says ana basharun mithlukum but then the Prophet said: “I received the Revelation.” There is a very big difference here, that means what we are calling the perfect man is because he is man, there has been no report in Muslim history of people worshipping the Prophet although there have been reports of people worshipping ĂAli but not the Prophet because the kalimah shahadah already makes it impossible for the Prophet to be worshipped. So why is it that the modernists are throwing the verse at us? We are not unbelievers. It is they who don’t realize this. Why must you make the Prophet the same as everybody? They said it is because the Prophet himself said so. Yes, but the Prophet also said: “I received the Revelation.” That means he is not just like you and me, because in receiving the revelations he must have had some psychological or spiritual changes occurring in him as he is notbashar, he is also insan. And what’s wrong with that? Because the idea is that you don’t worship the Prophet, like the Christians with Jesus, but the Muslims have never done that in the first place. And therefore this reason is no good. One of the scholars whom I met in Ohio (in 1980) was saying: “Yes, before I used to think of him as a super man, now I think of him as just an ordinary man like you and me.” So you are just like the jahiliah to whom the Prophet was addressing all these things.

Husein Haykal, the author of The Life of Muhammad (the title of the English translation from the original Arabic-Hayat Muhammad), makes the Prophet as if he is just an ordinary man and he makes the experience of wahy very much the same as what Ibn Arabi was talking about fana and the sufis. How can you say that? The sufis themselves never said this, on the other hand they say their experience is nothing compared to the Prophet, and yet Haykal puts the Prophet down to the level of the sufis, the wahdatul wujud. Even the original Arabic title of the book, Hayat Muhammad, is something that nobody in the past has given to such a biography. They would say Sirat ul-Nabi, not Hayat, nobody in the past has written that. Sirat, because they know that it is a biography while hayat is a biological life. You can’t talk about the Prophet’s biological life as bashar, as it were, because there are things that are not really physical, for example how are you going to explain the angels? How are you going to explain the angel giving him the Revelation? This is not something happened to the hayat of Julius Caesar, Alexander the Great or Gamal Abdul Nasser, and yet he equated the Prophet in that way.

To my mind, this is how the Muslims gradually get the generation gap. When the ahl hadithbegan to quibble a little bit about the ahadith, gradually and finally people now say they had better go back to Qurāan, not the Hadith. So this role of the Prophet as the consolidator and unifier of the Muslim ummah is gradually destroyed. As result he is no longer the example, and therefore you begin to seek identity. Even our leaders very seldom praise the Prophet. They will of course say Allahu Taala in their speeches but very seldom I hear them saying Prophet Muhammad. I think this is one of the causes regarding the role of the Prophet in Muslim society so far as preventing the generation gap is concerned because if he is really taken as an example of what he says then whatever is taught to the young is also the same with the middle age, the same with the old age, the same with men, and the same with women. Then there will be generation gap. But it is not the case now. The young people argue and say: “Well, that’s what you think.” We have seen that following what is in the West as portrayed on television. They say, I have my own life, it’s my own life. Some women are even saying: “Yes, it’s my body and I just can’t allow it to anyone and therefore I have the right to have children or not.” Already they are making cases in Australia and other countries of the West.

sumber: rausyanfikir.com

Insan Kemuliaan

Oleh Khayrurrijal

Jika nafsu terlepas dari rantai kemuliaan
Merusak seluruh isi rumah insan
Gelap gulita gantikan terang
Badai menyapu kesadaran
lalu lemparkan diri ke lautan

Tenggelam harapan insan
Paus legendaris pun menelan
Terasa pengasingan dan penolakan

Ada secercah harap menyeruak
Memantulkan bayang pintu keluar
Udara pun memenuhi rongga dada

Hati bersambut lisan, berucap:
"Maaf..."
Wajah tertunduk bersaputkan mata air

Ku tunggu kalimat baik dari Tuhan
Dan janji untuk diantarkan ke tepian

Berenang dan tenggelam bergantian
Tapi tak boleh putus harapan
kejadian mesti dilengkapi dengan perbaikan

Ku mohon perkenanMu, Tuhan
Menjadi insan kemuliaan

Punya dan Hilang

oleh Khayrurrijal

aku punya
aku juga tidak punya

aku kehilangan
aku sendiri hilang

coba tempatkannya pada sejati makna
niscaya kau bahagia

Jiwa

oleh Khayrurrijal

jiwa tiada be-ruang
ia hanya tinggalkan jejak
Tapi penjejak tiada tercerap

ruang ada karena jiwa
ruang ada karena Tuhan Mencipta dunia

ruang itu tiada
ruang itu ada
tapi beda nyata

Jiwa memang dicipta
Meski abadi-Nya menemaninya

Jiwa sungguh luas
hingga semesta tak semesti batasnya

pahamilah wahai jiwa
sungguh jiwa ada di dalam rahasia-Nya

Hujan

oleh Khayrurrijal

hujan...
turun bawa kebaikan
bagi mereka yang berhusnudzan

hujan...
turun bawa kebaikan
bagi mereka yang meminta perlindungan

hujan...
hadir di kesadaran insan
hanya sebagai kendaraan
untuk melakukan renungan

Terasing

oleh Khayrurrijal

Benda-benda merupakan realitas inderawi yang terpampang di hadapan raga. Entitas tersebut begitu membanjiri kesadaran, hingga terbentuklah kumpulan kesan-kesan. Dalam istilah John Locke, terdapat kesan inderawi primer dan sekunder.

Sejak lahir dan mungkin hingga remaja, manusia mencerap alam benda sedemikian banyak. Memang, ada sesuatu yang tidak bersifat inderawi yang juga dicerap, misalnya, afeksi orangtua. Akan tetapi, tetap pencerapan dominan adalah terhadap alam benda.

Sentuhan manusia pada alam benda, membuahkan nilai baru. Alam benda mulai disusupi fungsi-fungsi yang sesuai dengan kebutuhan manusia. Ini tidak aneh, dan cukup wajar. Misalnya, bambu atau atau dahan sebuah pohon yang patah dapat digunakan oleh manusia menjadi alat berburu. Bambu menjadi alat berburu disebabkan modifikasi tangan manusia pada alam benda. Dan ini terjadi terus menerus, bahkan hingga hari ini.

Hanya saja, ada perubahan di masa yang bisa disebut dengan istilah Baudrillard sebagai Simulacra dan Simulacrum. Sentuhan fungsi kepada alam benda kemudian ditambah dengan sentuhan citra. Benda-benda ciptaan manusia itu tentunya berbeda kualitas satu sama lain. Ada produk yang berkualitas tinggi dan berkualitas rendah. Gradasi kualitas ini bersifat wajar. Lalu, kesan kualitas ini ditambah dengan para pengguna alam benda yang juga berkualitas. Coba bayangkan sebuah jam tangan yang berkualitas tinggi digunakan oleh seorang presiden atau tokoh terkemuka. Kualitas barang ditambah dengan kualitas pengguna inilah yang ditampilkan di dalam iklan-iklan. Bukankah ini memikat kebutuhan fungsi? Tentu saja. Akan tetapi, hal ini juga memikat kebutuhan lain dari manusia, yaitu harga diri (dignity).

Harga diri manusia tentu adalah persoalan penting dari kehidupan manusia. Humanisme, antroposentrisme, Deisme, Sosialisme, Kapitalisme, dan pelbagai pandangan lain sangat kental nuansa harga diri. Coba lihat bagaimana persoalan Human Rights (Hak Manusia), yang dibuat menjadi Universal Declaration of Human Rights, begitu mengglobal dan dapat digunakan untuk menggebuk sebuah entitas, termasuk negara, jika terjadi pelanggaran terhadap harga diri manusia.

Lalu bagaimana hubungan antara harga diri dengan alam benda?

1

by khayrurrijal


1......?
why did you 
not try to be zero (0)?
so....0
....0.....
0.......

Tuhan

oleh khayrurrijal


menyebut-Nya dengan sebutan-Nya kepada diri-Nya sendiri
Alloh adalah nama teragung yang menyelimuti seluruh medan semantik nama2-Nya.

manusia tidak pernah dapat menemukan Tuhan. Ia yang menemukan manusia.

ketika kau sudah dimudahkan, jangan minta dipersulit
tidak ada jaminan dalam pencarian kau akan ditemui-Nya
nama itu benar karena Dialah yang paling tahu tentang diri-Nya.

kalau pun kata 'Tuhan' digunakan, maka itu dimaksudkan sebagai sebuah usaha mengikatnya masuk ke dalam medan semantik 'Allah' dan didefinisikan dengan 'Allah'...

yang berlari itu bukan diri-Nya. tapi, rahmat-Nya. sebab, ruang dan waktu adalah ciptaan-Nya

Doubt and misery

by khayrurrijal

Doubt is misery
western saw life as tragedy
and now they are making all creatures
     become worry
although tragedy only they westernized
     that could see

Doubt is misery
it is not a true glory to the truth and reality
it is only a tragedy that made people unhappy

Cinta, rasa, satu

oleh khayrurrijal

Ketika kita bersatu
kekuatan kita satu
kelemahan kita terlengkapi
rasaku rasamu
pikirku pikirmu
karna cinta
membuat kita lepas dari ruang dan waktu

Rasa ini deras mengalir
Dada pun rasa penuh
kata, nada, isyarat raga,
menjadi perantara
tapi, itu baru jejaknya
penjejaknya sendiri tiada terkatakan
bahkan, ia turut juga mencipta kata

Jujur

oleh khayrurrijal


kata-kata baik dan jujur...
jujur pada diri
tak perlu takut
tak perlu bimbang
kenali saja apa yang ada di hadapan

cinta oh cinta

oleh khayrurrijal


perlakukan Cinta dengan cinta

tiap lantai ada cinta
hanya ada beda nyata

habiskan waktu di tiap lantai cinta, secukupnya
hingga tiada waktu yang menyertai...

Masa lalu

oleh khayrurrijal

masa lalu bisa saja di caci
masa lalu bisa juga di puji
tapi, lebih baik mana, caci atau puji?


jika caci yang kau ingini
maka muntahkan semua sumpah serapahmu
lalu tinggalkan semua sampahmu itu


jika puji yang kau ingini
maka lihatlah dengan hati
pelajaran dari Ilahi

Mulia dan Tangga

oleh khayrurrijal


sama dan beda....
beda pada mulia
mulia pada takwa
sama dan beda hadir di Mata Sang Raja
sama dan beda hadirkan tangga

jikapun kau sudra, maka kau dapat mulia
naikilah tangga
jikapun kau brahmana, maka kau dapat terhina
jatuh dari tangga

untuk naik dan turun tangga
kau harus berusaha
kriteria yang sama membuat ke-lebihbaik-an itu menjadi ada

mata-mata sejati manusia kan memandang beda dan sama
sebab, emas dan besi, adalah sama dan juga beda...

KANT DAN TRANCENDENTAL LOGIC

oleh khayrurrijal

Dari Critique of Pure Reason, dapat diambil beberapa pernyataan dari Kant, yaitu:
“In what follows, therefore, we shall understand by a priori knowledge not knowledge independent of this or that experience, but knowledge absolutely independent of all experience.”

Di sini Kant berusaha berbicara tentang pengetahuan yang mengatasi, secara absolut, seluruh pengalaman. A priori yang ia maksud adalah apa yang diambil secara tidak langsung dari pengalaman, dalam artian kita meminjamnya dari pengalaman. Namun, terdapat kekaburan dalam tulisannya ini, ketika ia menambahkan bahwa terdapat sebagian konsep yang diturunkan dari pengalaman (baca:alterasi). Lalu bagaimana dengan ke-independen-an pengetahuan a priori dari seluruh pengalaman? Dan lebih lanjut, apakah seluruh konsep atau kategori yang terdapat dalam diri manusia lepas dari pengalaman, padahal kita dikatakan meminjamnya dari pengalaman?

Kemudian Kant ingin pula mencari sebuah aturan yang pantas untuk menjadi ‘prinsip pertama’ yang tentunya tidak kontingen dan empiris, dengan pernyataannya:

“For how could experience get its certainty if all rules whereby it proceeds were always and therefore contingent? Such rules could hardly be regarded as first principles....”

Kekaburan lain, saya temukan, ketika Kant berbicara tentang dua kondisi yang memungkinkan pengetahuan tentang sebuah objek. ia menyebutkan dua kondisi, yaitu:

“There are only two conditions under which the knowledge of an object is possible, first intuition, through which is given, though only as appearance; and second, the concept (corresponding to this intuition) through which an object is thought.”

“Intuition and concepts constitute, therefore, the elements of all our knowledge, so that neither concepts without intuition insome way corresponding to them, nor intuitions without concepts, can yield knowledge. Both may be either pure or empirical. When they contain sensation (which presupposes the actual presence of the object) they are empirical. When there is no mingling of sensation with the representation, they are pure.”
Akan tetapi, intuisi yang sebelumnya dikatakan dapat berbentuk “murni” dan “empiris” kemudian disempitkan lagi, bahwa intuisi kita secara alami selalu sensible, dengan mengatakan:

“if the receptivity of our mind, its power of receiving representations in so far as it is any way affected, is to be called ‘sensibility’, then the mind’s power of producing representation from itself, the spontaneity of knowledge, should be called ‘understanding’.

“Our nature is so contituted that our intuitions can never be other than sensible.”

Hal ini membuat saya tidak melihat dengan jelas apa yang dimaksud dengan olehnya dengan intuisi dan “kemurnian” dan “ke-empiris-an”nya. “empiris” jika mengandung sensasi. Tetapi, intuisi secara alami selalu sensible. Jika dibuat pertanyaan: Bukankah intuisi yang sensible tersebut terkait dengan “ke-empiris-an”, sehingga tidak ada intuisi yang murni?

The meaning and concept of philosophy in Islam

Seyyed Hossein Nasr

In the light of the Qur'an and Hadith in both of which the term hikmah has been used,¹ Muslim authorities belonging to different schools of thought have sought over the ages to define the meaning of hikmah as well as falsafah, a term which entered Arabic through the Greek translations of the second/eighth and third/ninth centuries. On the one hand what is called philosophy in English must be sought in the context of Islamic civilization not only in the various schools of Islamic philosophy but also in schools bearing other names, especially kalam, ma`rifah, usul al-fiqh as well as the awa'il sciences, not to speak of such subjects as grammar and history which developed particular branches of philosophy. On the other hand each school of thought sought to define what is meant by hikmah or falsafah according to its own perspective and this question has remained an important concern of various schools of Islamic thought especially as far as the schools of Islamic philosophy are concerned.

During Islamic history, the terms used for Islamic philosophy as well as the debates between the philosophers, the theologians and sometimes the Sufis as to the meaning of these terms varied to some extent from one period to another but not completely. Hikmah and falsafah continued to be used while such terms as al-hikmat al-ilahiyyah and alhikmat al-muta`aliyah gained new meaning and usage in later centuries of Islamic history, especially in the school of Mulla Sadra. The term over which there was the greatest debate was hikmah, which was claimed by the Sufis and mutakallimun as well as the philosophers, all appealing to such Hadith as "The acquisition of hikmah is incumbent upon you and the good resides in hikmah."² Some Sufis such as Tirmidhi were called hakim and Ibn Arabi refers to the wisdom which has been unveiled through each manifestation of the logos as hikmah as seen in the very title of his masterpiece Fusus al-hikam,³ while many mutakallimun such as Fakhr al-Din al-Razi claimed that kalam and not falsafah was hikmah,⁴ Ibn Khaldun confirming this view in calling the later kalam (kalam al-muta'akhkhirin) philosophy or hikmah.⁵

The Qur'an and Hadith as source and inspiration of Islamic philosophy

Seyyed Hossein Nasr

Viewed from the point of view of the Western intellectual tradition, Islamic philosophy appears as simply Graeco-Alexandrian philosophy in Arabic dress, a philosophy whose sole role was to transmit certain important elements of the heritage of antiquity to the medieval West. If seen, however, from its own perspective and in the light of the whole of the Islamic philosophical tradition which has had a twelve-century-long continuous history and is still alive today, it becomes abundantly clear that Islamic philosophy, like everything else Islamic, is deeply rooted in the Qur'an and Hadith. Islamic philosophy is Islamic not only by virtue of the fact that it was cultivated in the Islamic world and by Muslims but because it derives its principles, inspiration and many of the questions with which it has been concerned from the sources of Islamic revelation despite the claims of its opponents to the contrary.'

All Islamic philosophers from al-Kindi to those of our own day such as 'Allamah Tabatabai have lived and breathed in a universe dominated by the reality of the Qur'an and the Sunnah of the Prophet of Islam. Nearly all of them have lived according to Islamic Law or the Shari ah and have prayed in the direction of Makkah every day of their adult life. The most famous among them, such as Ibn Sina (Avicenna) and Ibn Rushd (Averroes), were conscious in asserting their active attachment to Islam and reacted strongly to any attacks against their faith without their being simply fideists. Ibn Sina would go to a mosque and pray when confronted with a difficult Problem,' and Ibn Rushd was the chief qadi or judge of Cordova (Spanish Cordoba) which means that he was himself the embodiment of the authority of Islamic Law even if he were to be seen later by many in Europe as the arch-rationalist and the very symbol of the rebellion of reason against faith. The very presence of the Qur'an and the advent of its revelation was to transform radically the universe in which and about which Islamic philosophers were to philosophize, leading to a specific kind of philosophy which can be justly called "prophetic philosophy".³

The very reality of the Qur'an, and the revelation which made it accessible to a human community, had to be central to the concerns of anyone who sought to philosophize in the Islamic world and led to a type of philosophy in which a revealed book is accepted as the supreme source of knowledge not only of religious law but of the very nature of existence and beyond existence of the very source of existence. The prophetic consciousness which is the recipient of revelation (al-wahy) had to remain of the utmost significance for those who sought to know the nature of things. How were the ordinary human means of knowing related to such an extraordinary manner of knowing? How was human reason related to that intellect which is illuminated by the light of revelation? To understand the pertinence of such issues, it is enough to cast even a cursory glance at the works of the Islamic philosophers who almost unanimously accepted revelation as a source of ultimate knowledge.' Such questions as the hermeneutics of the Sacred Text and theories of the intellect which usually include the reality of prophetic consciousness remain, therefore, central to over a millennium of Islamic philosophical thought.

Peran Sayyid dan Sharif dalam Dakwah Islam

Prof. Mehmet Ipsirli talked to Naquib Al-Attas in Malaysia about the Asian journey of the Sayyids (descendants of the Prophet) starting from the early periods of Islam and the applicabillity of Sunnah (practices of the Prophet) in today's world. Himself a Sayyid, Al-Attas is recognized as one of the most prominent contemporary representatives of the Islamic thought. His Life Sayyid Muhammad Naquib al-Attas was born in Bogor, Java into a family with a history of illustrious ancestors, saints, and scholars, of Hadhrami Arab and Turkish descent. He received a thorough education in Islamic sciences, Malay language, literature and culture. His formal primary education began at age 5 in Johor, Malaya (later known as Malaysia), but during the Japanese occupation of the peninsular, he went to school in Java, in Madrasah Al-`Urwatu’l-wuthqa, studying in Arabic. After World War II, in 1946 he returned to Johor to complete his secondary education. He was exposed to Malay literature, history, religion, and western classics in English, and in a cultured social atmosphere developed a keen aesthetic sensitivity. This nurtured in al-Attas an exquisite style and precise vocabulary that were unique to his Malay writings and language. After al-Attas finished secondary school in 1951, he entered the Malay Regiment as cadet officer no. 6675. There he was selected to study at Eton Hall, Chester, England and later at the Royal Military Academy, Sandhurst, UK (1952-1955). This gave him insight into the spirit and style of British society. During this time he was drawn to the metaphysics of the Sufis, especially works of Jami, which he found in the library of the Academy. He traveled widely, drawn especially to Spain and North Africa where Islamic heritage had a profound influence on him. Al-Attas felt the need to study, and voluntarily resigned from the King's Commission to serve in the Royal Malay Regiment, in order to pursue studies at the University of Malaya in Singapore (1957-1959). While an undergraduate at University of Malaya, he wrote Rangkaian Ruba`iyat, a literary work, and Some Aspects of Sufism as Understood and Practised among the Malays. He was awarded the Canada Council Fellowship for three years of study at the Institute of Islamic Studies at McGill University in Montreal. He received the M.A. degree with distinction in Islamic philosophy in 1962, with his thesis Raniri and the Wujudiyyah of 17th Century Acheh. Al-Attas went on to the School of Oriental and African Studies, University of London where he worked with Professor A. J. Arberry of Cambridge and Dr. Martin Lings. His doctoral thesis (1962) was a two-volume work on the mysticism of Hamzan Fansuri. In 1987, with al-Attas as founder and director, the International Institute of Islamic Thought and Civilization (ISTAC) was established in Kuala Lumpur. This institution strives to bring an integrated Islamization into the consciousness of its students and faculty. Al-Attas envisioned the plan and design of every aspect of ISTAC, and has incorporated Islamic artistic and architectural principles throughout the campus and grounds. He is also an able calligrapher, and his work was exhibited at the Tropen Museum in Amsterdam in 1954 Books and Monographs (1970) The Correct Date of the Terengganu Inscription, Kuala Lumpur Museum Department. (1975) Comments on the Re-Examination of Al-Raniri's Hujjat au'l Siddiq: A Refutation, Kuala Lumpur Museum Department. (1978) Islam and Secularism (1980) The Concept of Education in Islam (1988) The Oldest Known Malay Manuscript: A 16th Century Malay Translation of the `Aqa'id of al-Nasafi (1989) Islam and the Philosophy of Science (1990) The Nature of Man and the Psychology of the Human Soul (1990) On Quiddity and Essence (1990) The Intuition of Existence (1992) The Concept of Religion and the Foundation of Ethics and Morality (1993) The Meaning and Experience of Happiness in Islam (tr. into German by Christoph Marcinkowski as Die Bedeutung und das Erleben von Glückseligkeit im Islam, Kuala Lumpur: ISTAC, 1998) (1994) The Degrees of Existence (1995) Prolegomena to the Metaphysics of Islam: An Exposition of the Fundamental Elements of the Worldview of Islam Interview Part I: Asia Islamized via the Sayyids -What are the places of Sayyids and Sharifs in the Islamic tradition?

“Walaupun Puyuh Mencuri Sayap Elang, Dia tak Bisa Terbang”

Prof. Dr. Wan Mohd Nor bin Wan Daud
(Peneliti Utama, Institut Alam dan Tamadun Melayu, Universiti Kebangsaan Malaysia, ATMA-UKM ):

“Walaupun Puyuh Mencuri Sayap Elang, Dia tak Bisa Terbang”


Tidak banyak profesor yang mudah ditemui dan senang diajak berbincang dengan para mahasiswa. Prof Wan Daud adalah salah satu pengecualian. Di kamar kerjanya sekarang, ATMA-UKM –setelah lebih lima tahun terpaksa meninggalkan ISTAC— hampir tiap hari ia menerima tamu. Mulai dari yang memberi pertanyaan, mengadukan masalah atau yang ingin silaturrahim untuk berdiskusi. Tamu yang datang pun bervariasi, mulai dari profesor, doktor, mahasiswa biasa atau tokoh-tokoh ketua perhimpunan mahasiswa.

Berbincang dengan Prof Wan, seperti berbincang dengan sahabat dekat. Ia akan melayani, menjawab pertanyaan-pertanyaan dan berdiskusi dengan kita dengan riang gembira. Mungkin karena kepribadiannya yang menarik itulah, maka Prof Naquib al Attas jatuh hati padanya mengajak bersama untuk membangun ISTAC (International Institute of Islamic Thought and Civilization), 1988. Prof Wan Daud pun menyambut ajakan ini dengan tangan terbuka. Karena ini adalah proyek besar yang berniyat untuk menjayakan pemikiran dan peradaban Islam semula.

Tapi takdir berkehendak lain. Setelah membangun dan mengelola ISTAC selama lebih kurang 15 tahun, Prof Naquib dan Prof Wan Daud dipaksa hengkang dari ISTAC. .Kini Prof Naquib banyak di rumah membuat karya dan memberikan kursus-kursus tentang Islam dan Prof Wan pindah ke ATMA-UKM, melanjutkan kepeduliannya membina para mahasiswa, khususnya tingkat master dan doktoral.

Selain banyak berdiskusi dan membimbing para mahasiswa, Prof Wan juga kini sibuk menulis. Ia kini sedang mempersiapkan tiga buku, yang diharapkan dapat terbit tahun ini atau tahun depan. Yaitu buku tentang tanggapan/tulisan para tokoh atau murid-murid tentang Prof Naquib Al Attas, buku tentang aliran-aliran filsafat yang menghancurkan ilmu pengetahuan dan buku tentang syarah ar Raniri, Aqaid an Nasafi.

Prof Wan Daud lahir di Kelantan pada 23 Desember 1955. Ia menyelesaikan sarjana mudanya jurusan Ilmu Biologi dan masternyajurusan pendidikan di Notthern Illinois University, AS. Gelar PhD-nya diraih di The University of Chicago. Selama studi di Amerika, ia aktif dalam kegiatan-kegiatan mahasiswa Islam. Ia pernah menjadi “President of the National Malaysian Islamic Study Group” dan “President of Muslim Student Association of USA and Canada”.

Lelaki beristri satu dan mempunyai anak empat ini, telah menulis lebih dari 12 buku dan monograph. Ia juga telah menulis lebih dari 30 makalah-makalah akademik yang serius yang dimuat dalam jurnal nasional dan internasional. Di antara buku-bukunya yang telah diterbitkan adalah: The Concept of Knowledge in Islam: Its Implications for Education in Developing Country, The Beacon on the Crest of Hill, Penjelasan Budaya Ilmu, Pembangunan Malaysia: Ke Arah Satu Pemahaman Baru yang Lebih Sempurna, The Educational Philosophy and Practice of Syed Muhammad Naquib al Attas: An Exposition of the Original Concept of Islamization, Mutiara Taman Adabi: Sebuah Puisi Mengenai Agama, Filsafat dan Masyarakat dan lain-lain.

Saat ini, selain banyak menjadi nara sumber atau penceramah tentang Islamisasi, filsafat Islam, pendidikan Islam dan tamadun Islam, Melayu dan Barat di berbagai Negara, seperti Amerika, Inggris, Rusia, Pakistan, Rusia, Turki, Afrika Selatan, Singapura dan Indonesia, Prof Wan juga sering diminta untuk menjadi pembicara tentang kepemimpinan. Bulan Juni 2009 lalu, ia diminta IDB (Islamic Development Bank) dan universitas-universitas di Timteng, untuk memberikan pelatihan bagi para pemimpin perbankan/profesional, dosen-dosen, mahasiswa-mahasiswa di Jedah dan Bahrain. Ia juga banyak memberikan pelatihan kepemimpinan di negerinya sendiri, Malaysia. Bukunya terbaru yang ditulis bersama dengan Prof. Naquib Alatas: The ICLIF Leadership Competency Model (LCM): an Islamic Alternative, menjadi buku panduan untuk pelatihan itu.

Berikut adalah petikan wawancara dari koresponden Hidayatullah di Malaysia, Nuim Hidayat, yang mewawancarai Prof Wan Daud di kantornya ATMA-UKM, Bangi-Selangor, Malaysia:


Setelah menggulirkan Islamisasi, mengapa Anda dan Prof Al Attas secara bersamaan mengeluarkan buku tentang Leadership ini?

Pertama sekali kita katakan, bahwa islamisasi dalam bentuknya yang paling intensif berlaku pada pribadi. Apabila pribadi itu mau diislamkan, maka aspek pertama yang diislamkanya adalah akal pikirannya. Apabila alam pikriannya tidak dikuasai dengan pandangan alam Islami, maka tindak-tanduknya, akhlaknya baik di tingkat pribadi maupun sosial atau di tingkat negara atau global tidak akan dapat dibentuk mengikut kehendak Islam.

Kalam of The Age

diambil dari rausyanfikir.com

Tafakkur, taddabur, tabayyun, and tahafut. Only the Ignoramus and Obstinate Muslims dare to challenge the status quo of Kalam in our Tradition.

by Dr. Adi Setia of Himpunan Keilmuan Muda (HAKIM) 

The “kalam of the age” (kalam al-‘asr) is the systemic deconstruction of all the western sciences and their reconstruction from within the conceptual framework of the Worldview of Islam, by which, along the way, some of these sciences may be seen to be discardable altogether, while others reexamined, remodified, restructured and redirected to serve the higher purposes of the divine Law (Maqasid al-Shari‘ah), i.e., to serve the true purpose of our life as Muslims in this world.

Do not let our present preoccupation with the puerile, incoherent ramblings of the Wahhabis and the neo-Mu'tazilis divert us from drawing creatively from the profound lessons of traditional classical kalam to meet head on the real challenge of the age, the challenge of a subtle and sophisticated secularism, materialism and nihilism systemically imparted into minds and hearts of Muslim students, researchers and scholars in Western and Western-type universities. 

This call of the kalam of the age is precisely the call which Shaykh Afifi al-Akiti and Dr. Hisham Hellyer are inviting us to heed in their jointly authored article, “The Negotiation of Modernity through Tradition in Contemporary Muslim Intellectual Discourse: The Neo-Ghazalian, Attasian Perspective,” in Wan Mohd Nor Wan Daud & Muhammad Zaini Uthman, eds., Knowledge, Language, Thought & the Civilization of Islam: Essays in Honor of Syed Muhammad Naquib al-Attas (Kuala Lumpur: UTM, 2010), pp. 119--134. 

In light of this consideration, the study of the Ghazalian Tahafut and its creative re-articulation in contemporary philosophical, sociological and scientific terms, should be madefardu 'ayn on all who are studying, teaching, researching or practicing the western sciences. For the real intellectual battleground for Muslims in the modern age is not puerile neo-Wahhabism or neo-Mu’tazilism, but the neo-Dahrism of the western sciences which they all gleefully imbibe, including those who are right now sitting at the feet of the great livingshuyukhs of our time in Syria, Jordan, Yemen, Morrocco, Tarim, Malaysia and India, drinking from the wellsprings of tradition.

They gleefully imbibe the western sciences without fathoming the subtle neo-Dahrism lurking within these sciences because they lack the conceptual framework to be able do so. And this “conceptual framework to be able do so” is the kalam of the age, and the mutakallimun of this age need to develop and elaborate it. When I say “gleefully,” it is the gleeful innocence and naivete of those who do not have a clue as to what they are actually imbibing as "education" or "knowledge" or "skills" in modern universities. Yes, gleeful, precisely because they are unwitting intellectual victims of that grand, elaborate charade called science, technology and economics. The Tabah Foundation nanotech “position paper” is one instance, another is a “sufi” biomedical friend who fail to see anything wrong with vivisection, or that one with his MBA studies and forthcoming Wall Street job, or the thousands teaching, researching and working in so-called Islamic Banking and Finance. At IIUM I can multiply these instances to the thousands by first hand experience.

The great task of these students and scholars is to approach these western sciences investigatively (tabayyun) by systemically constructing and elaborating a conceptual or intellectual framework through which the tradition can be brought to bear creatively and critically on the western sciences, or shall they go on allowing the tradition to be intellectually impotent and acquiescently silent in the face of an arrogant and aggressive neo-Dahrism? The fault then lies not within the tradition but within their own minds and hearts. What I say here is nothing new, for even the conscientious thinkers of the West are making this very same indictment of their own intellectual edifice (“wa shahiduu 'alaa anfusihim”) such as Heidegger, Serge Latouche, et al.

Knowing the tradition alone is not enough, for the carriers of this tradition must also know how to read the “situation of the age” (ahwal al-‘asr) that they may bring the former to bear creatively and critically on the latter, and thereby avoid falling into the pitfalls of nihilistic neo-Dahrism (call it evolution, progress, historicism, growth, development, whatever). I’m calling it neo-Dahrism, so we may be shocked to real intellectual and educational action and not reduce the kalam discourse to merely a means to whack the puerile Wahhabis; let them be childish with their silly ramblings, but we simply have to move on. The Wahhabis and the neo-Mu’tazilis are mosquitoes, and at times we have to really smack them, but the neo-Dahris are the real monsters, but where are our kalam champions to be called into mortal combat against these monsters?

The whole problem with neo-Dahrism is that it does not present itself to us as heresy and we don’t see it as such, but to see it as such is to revive the kalam jadid of the Ghazalian Tahafut and the Fakhrurazian Matalib. Failing to do so may not necessarily render us formal neo-Dahris (i.e., self-conscious believers in secular progress), but we’ll be neo-Dahris in practice all the same because the neo-Dahrist disciplines we imbibe in the universities present themselves to us as value-neutral objective truth, and we are gullible enough to accept that presentation, lock, stock and barrel. In brief the heresy of the age demands a kalam of the age to expose its true face to all thinking Muslims who care enough about reviving the tradition and organizing their personal, communal & civilizational life on it.

Metafora Melayu

oleh Meutia Fauziah

“Siapa mencipak air, terkenalah ia wajahnya sendiri,” tentu pepatah ini tak lagi asing bagi kita. Itu adalah pengibaratan melalui pola yang kita tahu pada sifat air yang kita kenai dengan akibat yang didapat oleh seseorang karena perbuatannya sendiri. Pemetaan hubungan antara kedua pola yang kita pahami tersebut adalah untuk pemudahan suatu konsep abstrak dalam kehidupan kita. Itulah metafora, bagian dari gejala bahasa sebagai pengungkapan khusus yang bukan sekadar bahasa biasa. Metafora terbentuk semenjak pikiran kita berproses secara konseptual. Ia tidak hanya ujaran secara literal. Bukan pula hanya alat untuk menyampaikan pesan dalam komunikasi keseharian. Metafora menjadi suatu proses berbahasa yang unik yang tercipta oleh pikiran-pikiran kreatif.

Tidak jauh dari pembahasan mengenai berbahasa dan metafora, adalah soal kesusastraan. Karena bentuk-bentuk indah berbahasa biasa kita temukan dalam tulisan-tulisan sastra pada masa kini atau kitab pada masa lalu. Meski pada perkembangannya, pembahasan metafora tidak selesai pada fungsi figuratifnya saja, melainkan telah pula terstruktur dalam pikiran kita dalam pemahaman bahasa secara keseluruhan. Namun, demikian pula sastra pada pengertian dasarnya bukan sekadar tulisan indah, tetapi juga bermafaat, dan bermakna dalam.

Braginsky, seorang orientaslis pengamat sastra Melayu mengungkapkan sejak datangnya Islam, ”tasawuf kitab” dan ”sastra kitab” secara umum telah memberikan kontribusi yang signifikan di dalam transformasi sastra Melayu. Karya-karya yang telah tertransformasi tersebut, yang disebut tasawuf puitik, menyediakan serangkaian simbol-simbol meditatif. Simbol-simbol tersebut seolah-olah mendefinisikan konsep-konsep tasawuf tertentu yang tidak melibatkan kegiatan logika. Di lain pihak, pengaruh ”tasawuf puitik” terhdap sastra Melayu klasik pada umumnya juga sangat mendalam. Dari kalangan Sufi ini jugalah telah lahir bentuk puisi tertulis Melayu yang pokok, yaitu syair.

The Celestine Insights

By James Redfield THE FIRST INSIGHT . . . A CRITICAL MASS A new spiritual awakening is occurring in human culture, an awakening brought about by a critical mass of individuals who experience their lives as a spiritual unfolding, a journey in which we are led forward by mysterious coincidences.

THE SECOND INSIGHT . . . THE LONGER NOW This awakening represents the creation of a new, more complete worldview, which replaces a five-hundred-year-old preoccupation with secular survival and comfort. While this technological preoccupation was an important step, our awakening to life's coincidences is opening us up to the real purpose of human life on this planet, and the real nature of our universe.

THE THIRD INSIGHT . . . A MATTER OF ENERGY We now experience that we live not in a material universe, but in a universe of dynamic energy. Everything extant is a field of sacred energy that we can sense and intuit. Moreover, we humans can project our energy by focusing our attention in the desired direction...where attention goes, energy flows...influencing other energy systems and increasing the pace of coincidences in our lives.

THE FOURTH INSIGHT . . . THE STRUGGLE FOR POWER Too often humans cut themselves off from the greater source of this energy and so feel weak and insecure. To gain energy we tend to manipulate or force others to give us attention and thus energy. When we successfully dominate others in this way, we feel more powerful, but they are left weakened and often fight back. Competition for scarce, human energy is the cause of all conflict between people.

Hening

oleh Mutiara

Hening di sini pada pelataran hati
Kembara desau cinta bertepi-tepi
Menyelubung hangat bertautan
Memeluk lirih derai malam
dan di ujung lorong itu lilin temaram

STIGMA

Oleh Khayrurrijal


Kadang-kadang manusia merasakan dirinya terjepit oleh kata-katanya sendiri. Coba bayangkan seseorang yang mengatakan bahwa "Kebenaran itu tidak ada" terjepit dengan nilai kebenaran dari pernyataan itu. Tentu saja, pernyataan itu harus benar. jika tidak, maka hanya omong kosong.

Jepit-menjepit dengan kata akan menghubungkan kita dengan beberapa istilah misalnya, stigma, tanda, merek, dan brand.  Kata-kata yang digunakan pun seringkali berkonotasi negatif, ejekan, peyorasi, dan perendahan. Dalam hal ini, seseorang yang disematkan stigma akan dinilai sebagai pesakitan. Ia dibicarakan dari jauh, dari mulut-ke-mulut, pandangan masyarakat pun miring. Inilah yang akan diderita oleh pribadi yang distigma oleh pihak lain.

Stigma yang kuat seringkali terhubung dengan kekuatan kekuasaan, media, dan atau sosial. Dengan kepemilikan itu semua, seseorang mampu membunuh karakter dengan sempurna, sembari menyematkan karakter buatan pihak penstigma. Tentu saja, stigma dibuat beserta tindakan sosial, politik, atau kultural. Sebab, hanya dengan inilah penstigmaan mencapai tujuannya.

Memang, stigma itu dibuat antar kelompok yang memiliki konflik. Sekarang ini, ada banyak produksi stigma seperti, ”neoliberal”, ”liberal”, ”sekuler”, ”fundamentalis”. Hal ini pun sering dinilai hanya mengeruhkan pertukaran pendapat, atau bahkan memustahilkannya.

Nampaknya, semuanya dapat terjerat oleh stigma, bahkan diri pembuatnya sendiri. Dan dengan demikian menjadi sebuah persoalan the devil circle.

Awalnya...

oleh khayrurrijal

awalnya kusangka masalah dasar kita adalah politik...
awalnya kusangka masalah dasar kita adalah ekonomi....
awalnya kusangka masalah dasar kita adalah sosial, budaya...
tapi kusalah.....itu hanya mimpi....yang menghijab....
nyatanya masalah dasar itu adalah pengetahuan.....yang diwesternisasi, sadar atau tidak, yang mungkin dilakukan kita, lewat bahasa, pikiran menggunakannya untuk melihat dunia.....
mungkin ini tidak sederhana, tapi ini jauh lebih sederhana dari hanya menyelesaikan masalah pada tingkat "buah" bukan pada tingkat "akar"...
bagi yang tersinggung atau merasa....
lihat dengan kesadaran apakah itu akan membuka hijab atau membiarkannya tertutup.....
jangan mulai dengan keraguan, tapi kepasrahan...
jangan berakhir dengan kebimbangan, tapi keyakinan....
jika ragumu tidak beralasan, maka minta obat pada Rabbmu
jika bimbangmu tidak beralasan, maka sadarlah akan keterbatasan...

Berkenalan dengan Cinta, Bagian 1

oleh khayrurrijal

ku bertemu dengan Cinta
tertarik hati tuk mengenalnya
karna nampaknya ia tiada terlihat lelah
tiada terlihat sehabis dari perjalanan

ku duduk dalam takzim
hendak bertanya:
"dari mana asalmu?"
tapi ia sudah menyapa dan menjawab:
"Assalaamu'alaikum. Namaku Cinta. Aku dari atas sana."

sudah kuduga ia bukan dari sini
tapi dari sana
tapi, bukankah yang di sini pun berasal dari sana

ku pinta padanya:
"ceritakan padaku tentang dirimu."

Cinta berkata:
"sudahkah kau mengenal Dunia? dia adalah kerabatku. seandainya kau belum mengenalnya. kamu tidak akan dapat mengenalku, meskipun ku ceritakan tentang diriku."

Alasan Penciptaan

oleh khayrurrijal

Dia tidak butuh siapa
Dia tidak butuh apa
Dia tidak butuh mengapa
Dia tidak butuh bagaimana
Dia tidak butuh kapan
Dia tidak butuh dimana

Selain-Nya lah yang butuhkan-Nya
Selain-Nya lah yang mengabdi-Nya
Selain-Nya lah yang ma'rifati-Nya

Banyak makhluk yang buta bertanya
"apa gerangan alasan-Nya mencipta?"
Nampaknya mereka tidak puas dengan Kitab Mulia
Padahal mereka kan Kenal dari menghamba

Kehidupan ini untuk mengenal-Nya
tapi, kita hanya banyak diberitahu tentang kita
bukan Dia
Terserah kepada-Nya untuk BerCerita
Cerita yang pasti baik untuk kita

Dia tidak butuh penghambaan
Dia tidak butuh Pengenalan
Kebutuhan hanya dimiliki makhluk-Nya

Cukuplah bagi kami apa yang Engkau Berikan
Engkau tiada dapat dipahami oleh kefanaan

Kamuflase dan Ketidakadilan

oleh khayrurrijal

Ketidakadilan memang dapat saja dilakukan atas nama keadilan bagi orang banyak. Sebuah kamuflase atas keinginan hewaniah manusia. Hal ini ironis. mengingat diri manusia menjadi sejati bukan disebabkan faktor kehewanan itu.

Kamuflase ini lambat laun dianggap sebagai realitas. orang-orang tidak lagi mampu mengenali jati diri ketidakadilan. Bahkan, di titik ekstrem, keadilan pun dikeluarkan dari "keanggotaan" realitas. keadilan hanyalah angan manusia. hal itu hanya berita yang disampaikan dari masa lalu, yang diklaim berasal dari Tuhan. ditambah dengan sinisme dan sekularisasi terhadap Tuhan, maka keadilan pun mudah dienyahkan dari kesadaran manusia. Keadilan ditolak dan hanya ada ketidakadilan. keadilan sangat relatif, tapi ketidakadilan bernilai absolut. Hal ini seperti sebuah "perayaan" yang berlebihan terhadap intervensi manusia kepada segala sesuatu. bahkan, Tuhan pun menjadi tidak ada, atau minimal relatif. Sebab, yang ada hanyalah pemahaman tentang Tuhan, dan ini tidak berarti bahwa Tuhan itu ada. Dalam benak orang seperti ini ungkapan, "Bukankah manusialah yang menciptakan Tuhan?" atau "Teologi hanyalah sublimasi antropologi" menjadi lumrah.

Akan tetapi, ada hal yang aneh. Ketidakadilan diafirmasi. Ketidakadilan adalah penindasan, dan ini harus diselesaikan. Sebab, penyelesaiannya adalah sebuah keadilan?! Aneh bukan. Cara berpikir semacam ini justru membawa seseorang ke hadapan "pintu" yang semula dihindari, bukan seperti multi-"pintu" dalam pikiran poststrukturalis. Ah, mungkin keadilan yang hendak dicapai hanya keadilan fragmentaris. Cukup itu saja. Pencapaian mungkin bukan lagi utama. setelah sampai, maka horizon kehidupan masih terus bergerak. Tiada kata "sampai" yang sesungguhnya. Akan tetapi, bukankah ini justru melemahkan semangat pencapaian? Atau ini sesungguhnya adalah afirmasi terakhir terhadap kehidupan. Tragis!

Ketika kamuflase membuat ketidakjelasan menjadi atmosfer dominan, banyak orang menjadi "sesak napas". Gelombang massa begitu melarutkan, bahkan memiliki efek "morfin". Ya, mungkin ini memang dibutuhkan oleh mereka yang tragis. Dengan "morfin" mereka melepaskan segala cemas, takut, dan kematian. Meskipun, mereka pasti akan kembali sadar, bukan!

Memang orang yang tidak membaca kitab suci sekalipun merasa kebutuhan akan keabsolutan. Sebab, ayat-ayat dirinya tiada pernah berubah, namun hanya dinafikan. Ia "kafir" dan "dustai" dirinya sendiri. Kitab suci memang bukan kesukaan orang-orang macam ini. "Cukuplah dengan pikiran dan kesepakatan", begitu ujarnya. Tetapi, mereka pun sadar bahwa "mata" pikiran mereka itu terjangkiti "minus". Mereka "rabun" dekat dan jauh, lalu bersegera menilai realitas, dengan kondisi mereka yang “sakit”. Aneh! seharusnya mereka coba memakai "kacamata" yang diturunkan Tuhan. Mereka mungkin tidak suka. Akan tetapi, coba pakai terlebih dahulu! dan berhentilah menragedikan kehidupan ini.

Kamuflase memang sering dilakukan oleh orang-orang yang berkuasa. Hak dan wewenang menjadi sangat "indah" untuk diperagakan dengan cara yang congkak. Godaan untuk testcase pun sangat menawan hati.

Kamuflase mengingatkan kepada topeng, persembunyian. Hal ini sangat terkait dengan perlindungan diri, membenarkan diri. Sebab, jika tertampil nafsu diri, maka merasa diri layaknya akan mati. Bunglon adalah salah satu hewan yang berkamuflase. menariknya, kamuflase sering dilakukan oleh orang berkuasa. Aneh, bukankah mereka tidak perlu bersembunyi. Takutkah mereka? Kepada siapa?
Seandainya para penguasa itu berkaca pada bunglon, mungkin mereka akan malu. Jika mereka berpikir dengan sembunyi mereka bisa bahagia, maka mereka keliru. Jika mereka berpikir bahwa tiada yang dapat memandang tembus menerobos kamuflase itu, maka mereka pun keliru. Nampaknya mereka berusaha memuaskan diri dengan realitas kosong karya sendiri, bahwa mereka tersembunyi dan kuat! Padahal mereka lemah dan selalu terlihat!

Cinta

oleh khayrurrijal

Cinta dikenalkan Tuhan
kepada manusia
lewat makhlukNya, khususnya manusia

untuk apa Tuhan mengenalkan cinta?

untuk apa?

ada orang yang membuang saja rasa cinta
di tempat "sampah"
di sudut-sudut "rumah"
di asingkan ke tempat antah berantah
karena diduga belum saatnya

tapi, untuk apa Tuhan mengenalkan cinta?

ada orang yang menikmati cinta
menuju "tepian"nya
menyentuh "ombak"nya
lalu hanyut dan tenggelam...

tapi, ini cinta untuk siapa?

ada orang yang berlari dari cinta
ada orang yang berlari menuju cinta
tapi, banyak yang lupa
cinta kepada makhluk-Nya adalah tangga

Limitasi

oleh khayrurrijal

limitasi punya banyak "saudara", "keturunan", dan "nenek moyang".
cobalah berkenalan lebih lanjut!
pasti kau akan temukan Indah.

stage

by khayrurrijal

well, you are the protagonist
on your own stage performance.
and all that you did is part of that great show.
even, if you didn't move at all.

Success and wake up

by khayrurijal

success also meant that we could wake up again
in the better world.
and make a pray,
"alhamdulllahilladzi, ahyana ba'dama, amatana wailahinsyur."
and continuing this life,
even the night before, we decide to quit on something. :)