Jumat, 13 Juli 2012

History Bali

Bali was inhabited by around 2000 BC by Austronesian peoples who migrated originally from Taiwan through Maritime Southeast Asia.[4] Culturally and linguistically, the Balinese are thus closely related to the peoples of the Indonesian archipelago, Malaysia, the Philippines, and Oceania.[5] Stone tools dating from this time have been found near the village of Cekik in the island's west.[6]
In ancient Bali, nine Hindu sects existed, namely Pasupata, Bhairawa, Siwa Shidanta, Waisnawa, Bodha, Brahma, Resi, Sora and Ganapatya. Each sect revered a specific deity as its personal Godhead.[7]
Balinese culture was strongly influenced by Indian, Chinese, and particularly Hindu culture, beginning around the 1st century AD. The name Bali dwipa ("Bali island") has been discovered from various inscriptions, including the Blanjong pillar inscription written by Sri Kesari Warmadewa in 914 AD and mentioning "Walidwipa". It was during this time that the complex irrigation system subak was developed to grow rice. Some religious and cultural traditions still in existence today can be traced back to this period. The Hindu Majapahit Empire (1293–1520 AD) on eastern Java founded a Balinese colony in 1343. When the empire declined, there was an exodus of intellectuals, artists, priests, and musicians from Java to Bali in the 15th century.
Tanah Lot, one of the major temples in Bali
The first European contact with Bali is thought to have been made in 1585 when a Portuguese ship foundered off the Bukit Peninsula and left a few Portuguese in the service of Dewa Agung.[8] In 1597 the Dutch explorer Cornelis de Houtman arrived at Bali and, with the establishment of the Dutch East India Company in 1602, the stage was set for colonial control two and a half centuries later when Dutch control expanded across the Indonesian archipelago throughout the second half of the nineteenth century (see Dutch East Indies). Dutch political and economic control over Bali began in the 1840s on the island's north coast, when the Dutch pitted various distrustful Balinese realms against each other.[9] In the late 1890s, struggles between Balinese kingdoms in the island's south were exploited by the Dutch to increase their control.
The Dutch mounted large naval and ground assaults at the Sanur region in 1906 and were met by the thousands of members of the royal family and their followers who fought against the superior Dutch force in a suicidal puputan defensive assault rather than face the humiliation of surrender.[9] Despite Dutch demands for surrender, an estimated 1,000 Balinese marched to their death against the invaders.[10] In the Dutch intervention in Bali (1908), a similar massacre occurred in the face of a Dutch assault in Klungkung. Afterwards the Dutch governors were able to exercise administrative control over the island, but local control over religion and culture generally remained intact. Dutch rule over Bali came later and was never as well established as in other parts of Indonesia such as Java and Maluku.
In the 1930s, anthropologists Margaret Mead and Gregory Bateson, and artists Miguel Covarrubias and Walter Spies, and musicologist Colin McPhee created a western image of Bali as "an enchanted land of aesthetes at peace with themselves and nature", and western tourism first developed on the island.[11]
Balinese dancers show for tourists, in Ubud.
Imperial Japan occupied Bali during World War II. Bali Island was not originally a target in their Netherlands East Indies Campaign, but as the airfields on Borneo were inoperative due to heavy rains the Imperial Japanese Army decided to occupy Bali, which did not suffer from comparable weather. The island had no regular Royal Netherlands East Indies Army (KNIL) troops. There was only a Native Auxiliary Corps Prajoda (Korps Prajoda) consisting of about 600 native soldiers and several Dutch KNIL officers under command of KNIL Lieutenant Colonel W.P. Roodenburg. On 19 February 1942 the Japanese forces landed near the town of Senoer. The island was quickly captured.[12]
During the Japanese occupation a Balinese military officer, Gusti Ngurah Rai, formed a Balinese 'freedom army'. The lack of institutional changes from the time of Dutch rule however, and the harshness of war requisitions made Japanese rule little better than the Dutch one.[13] Following Japan's Pacific surrender in August 1945, the Dutch promptly returned to Indonesia, including Bali, immediately to reinstate their pre-war colonial administration. This was resisted by the Balinese rebels now using Japanese weapons. On 20 November 1946, the Battle of Marga was fought in Tabanan in central Bali. Colonel I Gusti Ngurah Rai, by then 29 years old, finally rallied his forces in east Bali at Marga Rana, where they made a suicide attack on the heavily armed Dutch. The Balinese battalion was entirely wiped out, breaking the last thread of Balinese military resistance. In 1946 the Dutch constituted Bali as one of the 13 administrative districts of the newly proclaimed State of East Indonesia, a rival state to the Republic of Indonesia which was proclaimed and headed by Sukarno and Hatta. Bali was included in the "Republic of the United States of Indonesia" when the Netherlands recognised Indonesian independence on 29 December 1949.
The 1963 eruption of Mount Agung killed thousands, created economic havoc and forced many displaced Balinese to be transmigrated to other parts of Indonesia. Mirroring the widening of social divisions across Indonesia in the 1950s and early 1960s, Bali saw conflict between supporters of the traditional caste system, and those rejecting these traditional values. Politically, this was represented by opposing supporters of the Indonesian Communist Party (PKI) and the Indonesian Nationalist Party (PNI), with tensions and ill-feeling further increased by the PKI's land reform programs.[9] An attempted coup in Jakarta was put down by forces led by General Suharto. The army became the dominant power as it instigated a violent anti-communist purge, in which the army blamed the PKI for the coup. Most estimates suggest that at least 500,000 people were killed across Indonesia, with an estimated 80,000 killed in Bali, equivalent to 5% of the island's population.[14] With no Islamic forces involved as in Java and Sumatra, upper-caste PNI landlords led the extermination of PKI members.[15]
As a result of the 1965/66 upheavals, Suharto was able to manoeuvre Sukarno out of the presidency, and his "New Order" government reestablished relations with western countries. The pre-War Bali as "paradise" was revived in a modern form, and the resulting large growth in tourism has led to a dramatic increase in Balinese standards of living and significant foreign exchange earned for the country.[9] A bombing in 2002 by militant Islamists in the tourist area of Kuta killed 202 people, mostly foreigners. This attack, and another in 2005, severely affected tourism, bringing much economic hardship to the island, although tourist numbers have now returned to levels before the bombings.

[edit] Geography

Topography of the island
The island of Bali lies 3.2 km (2 mi) east of Java, and is approximately 8 degrees south of the equator. Bali and Java are separated by the Bali Strait. East to west, the island is approximately 153 km (95 mi) wide and spans approximately 112 km (69 mi) north to south; its land area is 5,632 km².
Bali's central mountains include several peaks over 3,000 metres in elevation. The highest is Mount Agung (3,031 m), known as the "mother mountain" which is an active volcano. Mountains range from centre to the eastern side, with Mount Agung the easternmost peak. Bali's volcanic nature has contributed to its exceptional fertility and its tall mountain ranges provide the high rainfall that supports the highly productive agriculture sector. South of the mountains is a broad, steadily descending area where most of Bali's large rice crop is grown. The northern side of the mountains slopes more steeply to the sea and is the main coffee producing area of the island, along with rice, vegetables and cattle. The longest river, Ayung River, flows approximately 75 km.
The island is surrounded by coral reefs. Beaches in the south tend to have white sand while those in the north and west have black sand. Bali has no major waterways, although the Ho River is navigable by small sampan boats. Black sand beaches between Pasut and Klatingdukuh are being developed for tourism, but apart from the seaside temple of Tanah Lot, they are not yet used for significant tourism.
Subak irrigation system
The largest city is the provincial capital, Denpasar, near the southern coast. Its population is around 491,500 (2002). Bali's second-largest city is the old colonial capital, Singaraja, which is located on the north coast and is home to around 100,000 people. Other important cities include the beach resort, Kuta, which is practically part of Denpasar's urban area, and Ubud, situated at the north of Denpasar, is the island's cultural centre.
Three small islands lie to the immediate south east and all are administratively part of the Klungkung regency of Bali: Nusa Penida, Nusa Lembongan and Nusa Ceningan. These islands are separated from Bali by the Badung Strait.
To the east, the Lombok Strait separates Bali from Lombok and marks the biogeographical division between the fauna of the Indomalayan ecozone and the distinctly different fauna of Australasia. The transition is known as the Wallace Line, named after Alfred Russel Wallace, who first proposed a transition zone between these two major biomes. When sea levels dropped during the Pleistocene ice age, Bali was connected to Java and Sumatra and to the mainland of Asia and shared the Asian fauna, but the deep water of the Lombok Strait continued to keep Lombok and the Lesser Sunda archipelago isolated.

[edit] Ecology

The Bali Starling is found only on Bali and is critically endangered.
Bali lies just to the west of the Wallace Line, and thus has a fauna which is Asian in character, with very little Australasian influence, and has more in common with Java than with Lombok. An exception is the Yellow-crested Cockatoo, a member of a primarily Australasian family. There are around 280 species of birds, including the critically endangered Bali Starling, which is endemic. Others Include Barn Swallow, Black-naped Oriole, Black Racket-tailed Treepie, Crested Serpent-eagle, Crested Treeswift, Dollarbird, Java Sparrow, Lesser Adjutant, Long-tailed Shrike, Milky Stork, Pacific Swallow, Red-rumped Swallow, Sacred Kingfisher, Sea Eagle, Woodswallow, Savanna Nightjar, Stork-billed Kingfisher, Yellow-vented Bulbul, White Heron, Great Egret.
Until the early 20th century, Bali was home to several large mammals: the wild Banteng, leopard and the endemic Bali Tiger. The Banteng still occurs in its domestic form, while leopards are found only in neighboring Java, and the Bali Tiger is extinct. The last definite record of a Tiger on Bali dates from 1937, when one was shot, though the subspecies may have survived until the 1940s or 1950s.[16] The relatively small size of the island, conflict with humans, poaching and habitat reduction drove the Tiger to extinction. This was the smallest and rarest of all Tiger subspecies and was never caught on film or displayed in zoos, while few skins or bones remain in museums around the world. Today, the largest mammals are the Javan Rusa deer and the Wild Boar. A second, smaller species of deer, the Indian Muntjac, also occurs.
Monkey Forest, Ubud
Squirrels are quite commonly encountered, less often is the Asian Palm Civet, which is also kept in coffee farms to produce Kopi Luwak. Bats are well represented, perhaps the most famous place to encounter them remaining the Goa Lawah (Temple of the Bats) where they are worshipped by the locals and also constitute a tourist attraction. They also occur in other cave temples, for instance at Gangga Beach. Two species of monkey occur. The Crab-eating Macaque, known locally as “kera”, is quite common around human settlements and temples, where it becomes accustomed to being fed by humans, particularly in any of the three “monkey forest” temples, such as the popular one in the Ubud area. They are also quite often kept as pets by locals. The second monkey, endemic to Java and some surrounding islands, such as Bali which is far rarer and more elusive is the Javan Langur, locally known as "lutung". They occur in few places apart from the Bali Barat National Park. What is interesting about this species is that the young are born an orange colour, though by their first year they would have already changed to a more blackish colouration. In Java however, there is more of a tendency for this species to retain its juvenile orange colour into adulthood, and so you can see a mixture of black and orange monkeys together as a family. Other rarer mammals include the Leopard Cat, Sunda Pangolin and Black Giant Squirrel.
Snakes include the King Cobra and Reticulated Python. The Water Monitor can grow to an impressive size and move surprisingly quickly.
The rich coral reefs around the coast, particularly around popular diving spots such as Tulamben, Amed, Menjangan or neighboring Nusa Penida, host a wide range of marine life, for instance Hawksbill Turtle, Giant Sunfish, Giant Manta Ray, Giant Moray Eel, Bumphead Parrotfish, Hammerhead Shark, Reef Shark, barracuda, and sea snakes. Dolphins are commonly encountered on the north coast near Singaraja and Lovina.
Many plants have been introduced by humans within the last centuries, particularly since the 20th century, making it sometimes hard to distinguish what plants are really native. Among the larger trees the most common are: Banyan trees, Jackfruit, coconuts, bamboo species, acacia trees and also endless rows of coconuts and banana species. Numerous flowers can be seen: hibiscus, frangipani, bougainvillea, poinsettia, oleander, jasmine, water lily, lotus, roses, begonias, orchids and hydrangeas exist. On higher grounds that receive more moisture, for instance around Kintamani, certain species of fern trees, mushrooms and even pine trees thrive well. Rice comes in many varieties. Other plants with agricultural value include: salak, mangosteen, corn, Kintamani orange, coffee and water spinach.
A team of scientists has conducted survey from 29 April 2011 to 11 May 2011 at 33 sea site of Bali. They have discovered 952 species of reef fish which 8 of them were new discoveries at Pemuteran, Gilimanuk, Nusa Dua, Tulamben and Candidasa and 393 coral species, including two new ones at Padangbai and between Padangbai and Amed.[17] The average coverage level of healthy coral was 36 percent (better than in Raja Ampat and Halmahera by 29 percent or in Fakfak and Kaimana by 25 percent) with the highest coverage was found in Gili Selang and Gili Mimpang in Candidasa, Karangasem regency

Sejarah Abdurrahman Wahid

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Abdurrahman Wahid
4th President of Indonesia
In office
20 October 1999 – 23 July 2001
Vice President Megawati Sukarnoputri
Preceded by Bacharuddin Jusuf Habibie
Succeeded by Megawati Sukarnoputri
Personal details
Born (1940-09-07)7 September 1940
Jombang, East Java, Dutch East Indies
Died 30 December 2009(2009-12-30) (aged 69)
Jakarta, Indonesia
Resting place Jombang, East Java, Indonesia
Political party National Awakening Party
Spouse(s) Shinta Nuriyah
Profession Religious Leader, Politician
Religion Islam
Website www.gusdur.net
Abdurrahman Wahid, born Abdurrahman Addakhil[1][2] (7 September 1940 – 30 December 2009), colloquially known as About this sound Gus Dur, was an Indonesian Muslim religious and political leader who served as the President of Indonesia from 1999 to 2001. The long-time president of the Nahdlatul Ulama and the founder of the National Awakening Party (PKB), Wahid was the first elected president of Indonesia after the resignation of Suharto in 1998.
Like many Indonesian names, "Abdurrahman Wahid" does not contain a family name. The name "Wahid" is patronymic. His popular nickname Gus Dur, is derived from Gus, a common honorific for a son of kyai, from short-form of bagus ('handsome lads' in Javanese language[3]); and Dur, short-form of his name, Abdurrahman.

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[edit] Early life

Abdurrahman Wahid in his youth
Abdurrahman ad-Dakhil Wahid was born on the fourth day of the eighth month of the Islamic calendar in 1940 in Jombang, East Java to Abdul Wahid Hasyim and Siti Solichah. This led to a belief that he was born on 4 August; instead, using the Islamic calendar to mark his birth date meant that he was actually born on 4 Sha'aban, equivalent to 7 September 1940. He was named after Abd ar-Rahman I of the Umayyad Caliphate who brought Islam to Spain and was thus nicknamed "ad-Dakhil" ("the conqueror"). His name is stylized in the traditional Arabic naming system as "Abdurrahman, son of Wahid".
He was the firstborn out of his five siblings, and Wahid was born into a very prestigious family in the East Java Muslim community. His paternal grandfather, Hasyim Asy'ari was the founder of Nahdlatul Ulama (NU) while his maternal grandfather, Bisri Syansuri was the first Muslim educator to introduce classes for women.[4] Wahid's father, Wahid Hasyim, was involved in the Nationalist Movement and would go on to be Indonesia's first Minister of Religious Affairs.
In 1944, Wahid moved from Jombang to Jakarta where his father was involved with the Consultative Council of Indonesian Muslims (Masyumi), an organization established by the Imperial Japanese Army which occupied Indonesia at the time. After the Indonesian Declaration of Independence on 17 August 1945, Wahid moved back to Jombang and remained there during the fight for independence from the Netherlands during the Indonesian National Revolution. At the end of the war in 1949, Wahid moved to Jakarta as his father had received appointment as Minister of Religious Affairs. Wahid went about his education in Jakarta, going to KRIS Primary School before moving to Matraman Perwari Primary School. Wahid was also encouraged to read non-Muslim books, magazines, and newspapers by his father to further broaden his horizons.[5] Wahid stayed in Jakarta with his family even after his father's removal as Minister of Religious Affairs in 1952. In April 1953, Wahid's father died after being involved in a car crash.
In 1954, Wahid began Junior High School. That year, he failed to graduate to the next year and was forced to repeat. His mother then made the decision to send Wahid to Yogyakarta to continue his education. In 1957, after graduating from Junior High School, Wahid moved to Magelang to begin Muslim Education at Pesantren (Muslim School) Tegalrejo. He completed the pesantren's course in two years instead of the usual four. In 1959, Wahid moved back to Jombang to Pesantren Tambakberas. There, while continuing his own education, Wahid also received his first job as a teacher and later on as headmaster of a madrasah affiliated with the Pesantren. Wahid also found employment as a journalist for magazines such as Horizon and Majalah Budaya Jaya.

[edit] Overseas education

In 1963, Wahid received a scholarship from the Ministry of Religious Affairs to study at Al Azhar University in Cairo, Egypt. He left for Egypt in November 1963. Unable to provide evidence to certify that he spoke Arabic, Wahid was told when arriving that he would have to take a remedial class in the language before enrolling at the University's Higher Institute for Islamic and Arabic studies.
Instead of attending classes, Wahid spent 1964 enjoying life in Egypt; watching European and American movies as well indulging in his hobby of watching football. Wahid was also involved with the Association of Indonesian Students and became a journalist for the association's magazine. After passing the remedial Arabic examination, he finally began studies at the Higher Institute for Islamic and Arabic Studies in 1965, but was disappointed. He had already studied many of the texts offered at the Institute in Java and disapproved of the rote learning method used by the University.[6] Wahid attended Karachi Grammar School in Pakistan. In Egypt, Wahid found employment with the Indonesian Embassy. It was during his stint with the Embassy that coup attempt was launched by the 30 September Movement, which the Communist Party of Indonesia was accused of leading. With Army Strategic Reserves commander Major General Suharto taking control of the situation in Jakarta, a crackdown against suspected communists was initiated. The Indonesian Embassy in Egypt was ordered to conduct an investigation into the political views of university students. This order was passed to Wahid, who was charged with writing the reports.[7]
Wahid's displeasure at the method of education and his work following the coup attempt distracted him from his studies. Wahid sought and received another scholarship at the University of Baghdad and moved to Iraq. There Wahid continued his involvement with the Association of Indonesian Students as well as with writing journalistic pieces to be read in Indonesia.
After completing his education at the University of Baghdad in 1970, Wahid went to the Netherlands to continue his education. Wahid wanted to attend Leiden University but was disappointed as there was little recognition for the studies that he had undertaken at the University of Baghdad. From the Netherlands, Wahid went to Germany and France before returning to Indonesia in 1971.

[edit] Early career

Wahid returned to Jakarta expecting that in a year's time, he would be abroad again to study at McGill University in Canada. He kept himself busy by joining the Institute for Economic and Social Research, Education and Information (LP3ES),[8] an organization which consisted of intellectuals with progressive Muslims and social-democratic views. LP3ES established the magazine Prisma and Wahid became one of the main contributors to the magazine. Whilst working as a contributor for LP3ES, Wahid also conducted tours to pesantrens and madrasahs across Java. It was a time when pesantren were desperate to gain state funding by adopting state-endorsed curricula and Wahid was concerned that the traditional values of the pesantren were being damaged because of this change. Wahid was also concerned with the poverty of the pesantren which he saw during his tours. At the same time as it was encouraging pesantren to adopt state-endorsed curricula, the Government was also encouraging pesantren as agents for change and to help assist the Government in the economic development of Indonesia. It was at this time that Wahid finally decided to drop plans for overseas studies in favor of promoting the development of the pesantren.
Wahid continued his career as a journalist, writing for the magazine Tempo and Kompas, a leading Indonesian newspaper. His articles were well received, and he began to develop a reputation as a social commentator. Wahid's popularity was such that at this time he was invited to give lectures and seminars, obliging him to travel back and forth between Jakarta and Jombang, where he now lived with his family.
Despite having a successful career up to that point, Wahid still found it hard to make ends meet, and he worked to earn extra income by selling peanuts and delivering ice to be used for his wife's Es Lilin (popsicle) business.[9] In 1974, Wahid found extra employment in Jombang as a Muslim Legal Studies teacher at Pesantren Tambakberas and soon developed a good reputation. A year later, Wahid added to his workload as a teacher of Kitab Al Hikam, a classical text of sufism.
In 1977, Wahid joined the Hasyim Asyari University as Dean of the Faculty of Islamic Beliefs and Practices. Again Wahid excelled in his job and the University wanted to Wahid to teach extra subjects such as pedagogy, sharia, and missiology. However, his excellence caused some resentment from within the ranks of university and Wahid was blocked from teaching the subjects. Whilst undertaking all these ventures Wahid also regularly delivered speeches during Ramadan to the Muslim community in Jombang.

[edit] Leader of Nahdlatul Ulama

[edit] Early involvement with NU

Wahid's family background meant that sooner or later, he would be asked to play an active role in the running of Nahdlatul Ulama (NU). This ran contrary to Wahid's aspirations of becoming a public intellectual and he had twice rejected offers to join the NU Religious Advisory Council. Nevertheless, Wahid finally chose to join the Council when his own grandfather, Bisri Syansuri gave him the third offer.[10] In taking this job, Wahid also made the decision to move from Jombang to Jakarta and to permanently reside there. As a member of the Religious Advisory Council, Wahid envisioned himself as a reformer of NU.
At this time, Wahid also had his first political experience. In the lead-up to the 1982 Legislative Elections, Wahid campaigned for the United Development Party (PPP), an Islamist Party which was formed as a result of a merger of four Islamist parties including NU. Wahid recalled that the Government actively disrupted PPP's campaigns by arresting people like himself.[11] However, Wahid was always able to secure his release, having developed connections in high places with the likes of General Benny Moerdani.

[edit] Reforming NU

By this time, many[who?] viewed the NU as a stagnant organization. After careful discussion, the Religious Advisory Council finally formed a Team of Seven (which included Wahid) to tackle the issues of reform and to help revitalize the NU. For some members of the NU, reform in the organization involved a change of leadership. On 2 May 1982, a group of high-ranking NU officials met with NU Chairman Idham Chalid and asked for his resignation. Idham, who had guided the NU in the transition from Sukarno to Suharto resisted at first but bowed down to pressure. On 6 May 1982, Wahid heard of Idham's decision to resign and approached him saying that the demands being made for him to resign were unconstitutional. With urging from Wahid, Idham withdrew his resignation and Wahid, together with the Team of Seven was able to negotiate a compromise between Idham and those who had asked for his resignation.[12]
In 1983, Suharto was re-elected to a fourth term as President by the People's Consultative Assembly (MPR) and began taking steps to establish the Pancasila state ideology as the sole basis for all organizations. From June 1983 to October 1983, Wahid was part of a team which was commissioned to prepare the NU's response to this issue. Wahid consulted texts such as the Quran and Sunnah for justification and finally, in October 1983, concluded that the NU should accept Pancasila as its ideology.[13] To further revitalize the NU, Wahid was also successful in securing its withdrawal from PPP and party politics to allow it focus on social matters instead of hampering itself by being involved in politics.

[edit] Election to Chairmanship and first term as Chairman

Wahid's reforms had made him extremely popular within the ranks of NU. By the time of the 1984 National Congress, many began to state their intentions to nominate Wahid as the new Chairman of NU. Wahid accepted the nomination, provided that he had the power to choose who would be on his leadership team. Wahid was elected as the new Chairman of NU during the National Congress. However, his stipulation of choosing his own team was not honored. The last day of the Congress had begun with Wahid's list of team members being approved by high-ranking NU officials including outgoing Chairman Idham. Wahid had gone to the Committee in charge of running the Congress and handed in his list which was to be announced later. However, the Committee in question was against Idham and announced a totally different list of people. Wahid was outraged but was pressured to accept the changes made.[14]
Wahid's ascendancy to the NU Chairmanship was seen positively by Suharto and his New Order regime. Wahid's acceptance of Pancasila along with his moderate image won him favor among Government ranks. In 1985, Suharto made Wahid a Pancasila indoctrinator.[15] In 1987, Wahid showed further support for the regime by criticizing PPP in the lead-up to the 1987 Legislative Elections and further strengthening Suharto's Golkar Party. His reward came in the form of a membership of the MPR. Although he was viewed with favor by the regime, Wahid criticised the Government over the Kedung Ombo Dam project that was funded by the World Bank. Although this somewhat soured the cordial relationships that Wahid had with the Government, Suharto was still keen on getting political support from NU.
During his first term as Chairman of NU, Wahid focused on reform of the pesantren education system and was successful in increasing the quality of pesantren education system so that it can match up with secular schools.[16] In 1987, Wahid also set up study groups in Probolinggo, East Java to provide a forum for like-minded individuals within NU to discuss and provide interpretations to Muslim texts.[17] Critics accused Wahid of wishing to replace the Arabic Muslim greeting of "assalamualaikum" with the secular greeting of "selamat pagi", which means good morning in Indonesian.

[edit] Second term as Chairman and opposing the New Order

Wahid was re-elected to a second term as Chairman of NU at the 1989 National Congress. By this time, Suharto, embroiled in a political battle with ABRI began to ingratiate himself with the Muslim constituency so as to win their support. This venture reached a turning point in December 1990 with the formation of the Union of Indonesian Intellectual Muslims (ICMI). This organization was backed by Suharto, chaired by BJ Habibie and included Muslim intellectuals such as Amien Rais and Nurcholish Madjid as its members. In 1991, various members of ICMI asked Wahid to join. Wahid declined because he thought that ICMI encouraged sectarianism and that it was mainly a means by which Suharto manoeuvred to remain powerful.[18] In 1991, Wahid countered ICMI by forming the Democracy Forum, an organization which contained of 45 intellectuals from various religious and social communities. The organization was seen as a threat by the Government which moved to break up meetings held by the Democracy Forum during the run-up to the 1992 Legislative Elections approached.
In March 1992, Wahid planned to have a Great Assembly to celebrate the 66th anniversary of the founding of NU and to reiterate the organization's support for Pancasila. Wahid had planned for the event to be attended by at least one million NU members. However, Suharto moved to block the event, ordering policemen to turn back busloads of NU members as they arrived in Jakarta. Nevertheless, the event managed to attract 200,000 attendants. After the event, Wahid wrote a letter of protest to Suharto saying that NU had not been given a chance to display a brand of Islam that was open, fair, and tolerant.[19] During his second term as Chairman of NU, Wahid's liberal ideas had begun to turn many supporters sour. As Chairman, Wahid continued to push for inter-faith dialogue and even accepted an invitation to visit Israel in October 1994.[20]

[edit] Third term as Chairman and the lead-up to Reformasi

As the 1994 National Congress approached, Wahid nominated himself for a third term as Chairman. Hearing this, Suharto wanted to make sure that Wahid was not elected. In the weeks leading up to the Congress, Suharto's supporters, such as Habibie and Harmoko campaigned against Wahid's re-election. When it came time for the National Congress, the site for the Congress was tightly guarded by ABRI in an act of intimidation.[21] Despite this, and attempts to bribe NU members to vote against him, Wahid came through and was re-elected as NU Chairman for a third term. During this term, Wahid began to move closer towards a political alliance with Megawati Sukarnoputri from the Indonesian Democratic Party (PDI). Capitalizing on her father's legacy, Megawati had a lot of popularity and intended to put political and moral pressure on Suharto's regime. Wahid advised Megawati to be cautious and to avoid being nominated as President during the 1998 MPR General Session. Megawati ignored this advice and paid the price in July 1996 when her PDI headquarters were taken over by supporters of Government-backed PDI Chairman, Suryadi.
Seeing what happened to Megawati, Wahid thought that his best option now was to retreat politically by getting himself back in favor with the Government. In November 1996, Wahid and Suharto met for the first time since Wahid's re-election to the NU Chairmanship and this was followed over the next few months by meetings with various Government people who in 1994 had attempted to block Wahid's re-election.[22] At the same time however, Wahid kept his options for reform open and in December 1996, had a meeting with Amien Rais, an ICMI member who had grown critical of the Regime.
July 1997 saw the beginning of the Asian Financial Crisis. Suharto began to lose control of the situation and just as he was being pushed to step up the reform movement with Megawati and Amien, Wahid suffered a stroke in January 1998. From his bed in the hospital, Wahid continued to see the situation worsen with Suharto's re-election to a seventh term as President and the student protests which would turn into riots in May 1998 after the killing of four students at Trisakti University. On 19 May 1998, Wahid, together with eight prominent leaders from the Muslim community were summoned to Suharto's residence. Suharto presented the concept of a Reform Committee which he had begun to propose at the time. All nine rejected Suharto's offer to join the Reform Committee. Wahid maintained a more moderate stance with Suharto and called on the protesting to stop to see if Suharto was going to implement his promise.[23] This displeased Amien who was the most vocal out of Suharto's opposition at this time. Nevertheless, there was no stopping Suharto's fall and on 21 May 1998, he announced his resignation. Vice President Habibie now ascended to the Presidency.

[edit] Reformation

[edit] Formation of PKB and the Ciganjur statement

One of the immediate effects of Suharto's fall was the formation of new political parties. Under Suharto's regime, political parties had been limited to just three; Golkar, PPP, and PDI. Now with his fall, new political parties were formed, the most prominent of which was Amien's National Mandate Party (PAN) and Megawati's Indonesian Democratic Party-Struggle (PDI-P). In June 1998, many from within the NU community began pressuring Wahid to form a new political party. Wahid did not warm up to the idea immediately, thinking that this would result in a political party which only catered to one religion and not willing to overrule his own decision to take NU out of politics. By July 1998 however, he began to warm up to the idea, thinking that establishing a political party was the only way to challenge the organizationally strong Golkar in an election. With that in mind, Wahid approved of the formation of PKB and became the Chairman of its Advisory Council with Matori Abdul Djalil as Party Chairman. Although it was clearly dominated by NU members, Wahid promoted PKB as a party that is non-sectarian and open to all members of society.
As opposition to the Government, Wahid, together with Megawati and Amien were willing to adopt a moderate stance towards Habibie's Government; preferring instead to wait for the 1999 Legislative Elections.[24] Nevertheless, in November 1998, in a meeting at his residence in the Jakarta suburb of Ciganjur, Wahid, together with Megawati, Amien, and Sultan Hamengkubuwono X reiterated their commitment to Reform. On 7 February 1999, PKB officially declared Wahid as their Presidential candidate.

[edit] 1999 elections and MPR General Session

Amien Rais and Abdurrahman Wahid converse during a session of the MPR.
In June 1999, Wahid's PKB entered the legislative elections. PKB won 12% of the votes with Megawati's PDI–P winning the legislative elections with 33% of the votes. With her party decisively winning the Legislative Elections, Megawati expected to win the Presidency against Habibie at the MPR General Session. However, PDI-P did not have complete majority and formed a loose alliance with PKB. In July however, Amien Rais would form the Central Axis, a coalition of Muslim parties.[25] The Central Axis then began to consider nominating Wahid as a third candidate in the Presidential race and PKB's commitment towards PDI-P began to waver.
In October 1999, the MPR convened and Wahid threw his support behind Amien who was elected as the Chairman of MPR. On 7 October 1999, Amien and the Central Axis, who now had PKB on their side, officially nominated Wahid as a Presidential Candidate.[26] On 19 October 1999, the MPR rejected Habibie's accountability speech and Habibie withdrew himself from the Presidential race. In the hours that followed, Akbar Tanjung, Chairman of Golkar and Head of the People's Representative Council (DPR) made it clear that Golkar would support Wahid in his bid for the Presidency. On 20 October 1999, the MPR convened and began electing for a new President. Wahid was then elected as Indonesia's fourth President with 373 votes to Megawati's 313 votes.[27]
Displeased that their candidate had not won the Presidency, Megawati's supporters began to riot and Wahid realized that for this to stop, Megawati had to be elected as Vice President. After convincing General Wiranto not to compete in the Vice Presidential elections and getting the PKB to support Megawati for this election, Wahid was successful in convincing the demoralized Megawati to compete. On the 21 October 1999, Megawati competed in the Vice Presidential election and defeated PPP's Hamzah Haz.

[edit] Presidency

[edit] 1999

Wahid's first Cabinet, dubbed the National Unity Cabinet, was a Coalition Cabinet which consisted of members of various political parties: PDI-P, PKB, Golkar, PPP, PAN, and Justice Party (PK). Non-partisans and the TNI (Formerly known as ABRI) were also represented in the Cabinet. Wahid then went on to make two administrative reforms. The first administrative reform was to abolish the Ministry of Information, the Suharto regime's main weapon in controlling the media while the second administrative reform was to disband the Ministry of Welfare which had become corrupt and extortionist under the Suharto regime.[28]
In November, Wahid made his first overseas trip, visiting ASEAN member countries, Japan, United States of America, Qatar, Kuwait, and Jordan. He followed this up in December by a visit to the People's Republic of China. [29]
After only a month in the National Unity Cabinet, Coordinating Minister of People's Welfare Hamzah Haz announced his resignation in November. There was suspicion that the resignation was brought about by Wahid's allegation that certain members of his Cabinet were involved in corruption while he was still in America.[28] Others suggested that Hamzah's resignation was because of displeasure towards Wahid's conciliatory stance towards Israel.[30]
Wahid's plan in Aceh was to give it a referendum. However, this referendum would be to decide on various modes of autonomy rather than to decide on independence like in East Timor. Wahid also wanted to adopt a softer stance towards Aceh by having less military personnel on the ground. On 30 December, Wahid visited Jayapura in the Province which was then known as Irian Jaya. During his visit, Wahid was successful in convincing West Papuan leaders that he was a force for change and even encouraged the use of the name Papua.[31]

[edit] 2000

Wahid at the 2000 annual meeting of the World Economic Forum
In January, Wahid made another overseas trip to Switzerland to attend the World Economic Forum and visited Saudi Arabia on the way back to Indonesia. In February, Wahid made another trip to Europe visiting the United Kingdom, France, Netherlands, Germany, and Italy. On the way back to Europe, Wahid also visited India, South Korea, Thailand, and Brunei. March saw Wahid visit East Timor. In April, Wahid visited South Africa en route to the G77 summit in Cuba before returning via Mexico City and Hong Kong. In June, Wahid once again visited America, Japan, and France with Iran, Pakistan, and Egypt as the new additions to the list of countries which he had visited.[32]

[edit] Cabinet dismissals

While he was travelling to Europe in February, Wahid began asking for the resignation of General Wiranto, who held the position of Coordinating Minister of Politics and Security. Wahid saw Wiranto both as an obstacle to his planned reform of the Military as well as being a liability to his Government with his alleged human rights abuses in East Timor.[33] When Wahid arrived back in Jakarta, Wiranto talked to him and seemed successful in convincing Wahid not to replace him. However, Wahid would change his mind and ask for his resignation. In April 2000, Wahid dismissed Minister of Industry and Trade Jusuf Kalla and Minister of State Owned Enterprises Laksamana Sukardi. The explanation that he gave was that the two were involved in corruption, although he never gave evidence to back it up.[34] This move soured Wahid's relations with Golkar and PDI-P.

[edit] Aceh

In March 2000, Wahid's Government began to open negotiations with the Free Aceh Movement (GAM). Two months later, in May, the Government signed a memorandum of understanding with GAM to last until the beginning of 2001, by which time both signatories would have breached the agreement.[35]

[edit] Other overtures toward reconciliation

In March 2000, Wahid suggested that the 1966 Provisional People's Consultative Assembly (MPRS) resolution on the banning of Marxism-Leninism be lifted.[36]
Wahid also moved to establish commercial relations with Israel, which aroused the ire of many Indonesian Muslim groups.[37] This was one issue that arose in the briefing given to a Palestinian parliamentary delegation in 2000 by Riddhi Awad, their ambassador to Indonesia. Another issue was Wahid's membership in the Shimon Peres Foundation. Both Wahid and his foreign minister Alwi Shihab took offense at the inaccurate portrayals of the Indonesian President, and Alwi called for the replacement of Awad.[38] However, Nurcholish Madjid pointed out that Wahid's personal neutrality toward the Israel-Palestine conflict should yield to the feelings of the "majority" of Indonesians, who support Palestine.[39]
Wahid visited Israel six times. In an 2004 interview, he said, "I think there is a wrong perception that Islam is in disagreement with Israel. This is caused by Arab propaganda. We have to distinguish between Arabs and Islam. Some people in Indonesia claimed that I was a stooge for the West, but the fact that I am gaining in popularity all the time dispels this idea, and shows that this is the view of only a small minority of the elite. I always say that China and the Soviet Union have or had atheism as part of their constitution, but we have long-term relationships with both these countries. So then Israel has a reputation as a nation with a high regard for God and religion — there is then no reason we have to be against Israel."[40]

[edit] Relationship with TNI

When he ascended to the Presidency, one of Wahid's goals was to reform the military and to take it out of its dominant socio-political role. In this venture, Wahid found an ally in Agus Wirahadikusumah who he made Commander of Kostrad in March. In July, Agus began uncovering a scandal involving Dharma Putra, a foundation with affiliations to Kostrad. Through Megawati, TNI members began pressuring Wahid to remove Agus. Wahid gave in to the pressure but then planned to have Agus appointed as the Army Chief of Staff to which TNI top brass responded by threatening to retire and Wahid once again bowed down to pressure.[41]
Wahid's relationship with the TNI deteriorated even further when in July it was revealed that Laskar Jihad had arrived in Maluku and was being armed by the TNI. Laskar Jihad, a radical Islamic militia had earlier in the year planned to go to Maluku and assist Muslims there in their communal conflict with the Christians. Wahid had ordered TNI to block Laskar Jihad from going to Maluku, but nevertheless they still made it to Maluku and they were then being armed with what turned out to be TNI weapons.[42]

[edit] Buloggate and Bruneigate

2000 saw Wahid embroiled in two scandals which would damage his Presidency. In May, the State Logistics Agency (BULOG) reported that US$4 million were missing from its cash reserve. The missing cash was then attributed to Wahid's own masseur who had claimed that Wahid sent him to Bulog to collect the cash.[43] Although the money was returned, Wahid's opponents took the chance of accusing him of being involved in the scandal and of being aware of what his masseur was up to. At the same time, Wahid was also accused of keeping US$2 million for himself. The money was a donation by the Sultan of Brunei to provide assistance in Aceh. However, Wahid failed to account for the money.

[edit] 2000 MPR Annual Session and Cabinet reshuffle

As the 2000 MPR Annual Session approached, Wahid's popularity with the people was still at a high and politically, allies such as Megawati, Akbar, and Amien were still willing to support Wahid despite the sacking of the ministers and the scandals which he had been involved in. At the same time however, they were asking questions of Wahid. At the 2000 MPR Annual Session, Wahid delivered a speech which was well received by a majority of the MPR members. During the speech, Wahid recognized his weakness as an administrator and said that he was going to delegate the day-to-day running of the Government to a Senior Minister.[44] The MPR members agreed but proposed that Megawati should be the one to receive the task from the President. At first the MPR planned to have this proposal adopted as a resolution but a Presidential Decision was seen as enough. On the 23 August, Wahid announced a new Cabinet despite Megawati's insistence that the announcement was delayed. Megawati showed her displeasure by not showing up for the Cabinet announcement. The new Cabinet was smaller and consisted of more non-partisans. There were no Golkar members in this Cabinet.

[edit] Regional unrest

In September, Wahid declared martial law in Maluku as the condition there continued to deteriorate. By now, it was evident that Laskar Jihad were being assisted by TNI members and it was also apparent that they were financed by Fuad Bawazier, the last Minister of Finance to have served under Suharto. During the same month, the West Papuans raised their Morning Star flag. Wahid's response was to allow the West Papuans to do this provided that the Morning Star flag was placed lower than the Indonesian flag.[45] For this, he was severely criticized by Megawati and Akbar. On 24 December 2000, there was Terrorist Attack directed against churches in Jakarta and in eight cities across Indonesia.

[edit] Gathering political opposition

By the end of 2000, there were many within the political elite who were disillusioned with Wahid. The most obvious person who showed this disillusion was Amien who showed regret at supporting Wahid to the Presidency the previous year. Amien also attempted to rally opposition by encouraging Megawati and Akbar to flex their political muscles. Megawati surprisingly defended Wahid whilst Akbar preferred to wait for the 2004 Legislative Elections. At the end of November, 151 DPR members signed a petition calling for the impeachment of Wahid.[46]

[edit] 2001 and removal from power

In January, Wahid made the announcement that Chinese New Year was to become an optional holiday.[47] Wahid followed this up in February by lifting the ban on the display of Chinese characters and the imports of Chinese publications. In February, Wahid visited Northern Africa as well as Saudi Arabia to undertake the hajj pilgrimage.[48] Wahid made his last overseas visit in June 2001 when he visited Australia.
At a meeting with university rectors on 27 January 2001, Wahid commented on the possibility of Indonesia descending into anarchy. Wahid then made the suggestion that he may be forced to dissolve the DPR if that happened.[49] Although the meeting was off-the-record, it caused quite a stir and added to the fuel of the movement against him. On 1 February, the DPR met to issue a memorandum against Wahid. Two memorandums constitute an MPR Special Session where the impeachment and removal of a President would be legal. The vote was overwhelmingly for the memorandum and PKB members could only walk out in protest. The memorandum caused widespread protests by NU members. In East Java, NU members went around to Golkar's regional offices and thrashed it. In Jakarta, Wahid's opposition began accusing him of encouraging the protests. Wahid denied it and went to talk to the protesters at the town of Pasuruan; encouraging them to get off the streets.[50] Nevertheless, NU protesters continued to show their support for Wahid and in April, made the announcement that they were ready to defend and die for the President.
In March, Wahid tried to counter the opposition by moving against dissidents within his own Cabinet. Minister of Justice Yusril Ihza Mahendra was removed for making public his demands for the President's resignation while Minister of Forestry Nurmahmudi Ismail was also removed under the suspicion of channeling his department's funds to Wahid's opposition. In response to this, Megawati began to distance herself and did not show up for the inauguration of the Ministers' replacement. On 30 April, the DPR issued a second memorandum and on the next day called for an MPR Special Session to be held on 1 August.
By July, Wahid grew desperate and ordered Susilo Bambang Yudhoyono, the Coordinating Minister for Politics and Security to declare a State of Emergency. Yudhoyono refused and Wahid removed him from his position. Finally on 20 July, Amien declared that the MPR Special Session will be brought forward to 23 July. TNI, having had a bad relationship with Wahid through his tenure as President, stationed 40,000 troops in Jakarta and placed tanks with their turrets pointing at the Presidential Palace in a show of force.[51] On 23 July, the MPR unanimously voted to impeach Wahid and to replace him with Megawati as President. Wahid continued to insist that he was the President and stayed for some days in the Presidential Palace, but eventually left the residence on 25 July for a trip overseas to the United States for health treatments

Menurut Habib Lutfi Bin Yahya dari Pekalongan, Gusdur Seorang Habib

Hari ini sebuah komentar masuk ke blog saya yang memberikan update seputar nasab Abdurrahman Wahid (Gusdur) dan juga para leluhurnya. Komentar ini mengatakan bahwa secara nasab, Gusdur adalah seorang Saadah atau Alawiyin dan nasab keluarga ini telah dipublikasikan di dalam kitab Talkhis karya Abdullah bin Umar Assathiri. Sumber ini konon telah diteliti dan direstui oleh Rais Aam Jam’iyah Ahlith Thoriqoh Al-Muktabaroh An-Nahdliyyah oleh KH. Habib Lutfi Ali Yahya asal Pekalongan. Menurut sumber itu, nasab lengkap Gusdur adalah sebagai berikut :
KH. Abdurrahman Wahid (Gus Dur)
bin
KH. Abdul Wahid Hasyim
bin
KH. Hasyim Asy’ari
bin
KH. As’ari
bin
Abu Sarwan
bin
Abdul Wahid
bin
Abdul Halim
bin
Abdurrohman (P. Sambud Bagda)
bin
Abdul Halim (P. Benawa)
bin
Abdurrohman (Jaka Tingkir)
bin
Ainul Yaqin (Sunan Giri)
bin
Ishak
bin
Ibrohim Asmuro
bin
Jamaludin Khusen
bin
Ahmad Syah Jalal
bin
Abdulloh Khon
bin
Amir Abdul Malik
bin
Alawi
bin
Muhammad Shohibul Mirbat
bin
Ali Choli’ Qosam
bin
Alawi Muhammad
bin
Muhammad
bin
Alawi
bin
Ubaidillah
bin
Ahmad Al-Muhajir Ilallah
bin
Isa Arrumi
bin
Muhammad Annaqib
bin
Ali Al-’Uroidi
bin
Ja’far Shodiq
bin
Muhammad Al-Baqir
bin
Ali Zaenal Abidin
bin
Husein
putra
Siti Fathimah Az-Zahro
binti
Rasulillah, Muhammad saw
Informasi di atas melengkapi silsilah Gusdur sampai ke Rasul saw. Sejujurnya, saya tidak tahu apakah nasab ini memang legitimate dan benar-benar telah mendapat pengakuan secara aklamasi dan konkrit dari pengurus Rabithah Alawiyah yang juga bermarkas di Jakarta.
Semoga saja informasi ini bisa menjadi masukan yang bermanfaat bagi pihak-pihak terkait yang ini sedang berbeda pandangan. Jika benar adanya, maka perselisihan yang terjadi antara Habib Rizireq, Habib Seggaf dan Habib Gusdur sebenarnya adalah persoalan yang bisa diselesaikan secara damai dan kekeluargaan, mengingat Gusdur sendiri adalah member of the family …
Menurut hemat saya, sebagai seorang Habib, Rizieq Shahab lebih melihat pada pentingnya seorang Muslim untuk mempraktekkan ajaran agama berdasarkan fundamentalisme, alias menjadi muslim-fundamentalis. Sedangkan Habib Seggaf lebih melihat pada pentingnya sisi ke-muslim-an dan ke-Indonesia-an, alias menjadi muslim-nasionalis. Adapun Habib Gusdur lebih melihat kepada sisi liberalisme beragama, alias menjadi muslim-liberalis.
Untuk itu, ketimbang harus emosional, maka alangkah baiknya jika pikiran masing-masing pihak bisa diwacanakan ke dalam suatu forum, lalu didiskusikan layaknya pria dewasa yang memiliki basis moral dan intelektual Islami. Wallahu’alam.

In the Name of Allah the Most Gracious, the Most Merciful

Money is Allah’s property and He has entrusted us with it:
This means that Allah holds us accountable for money issues; how we earn it and who we spend it.
We are obliged to earn money in a legitimate and honest fashion and refrain from using it to hurt others or spending it in an unlawful manner
The role of money:
Money is a means to value items and to facilitate the exchange or trading of goods; it is not a commodity in and of itself, nor is it a tradable item, consequently money itself, is not to be sold, bought or leased.
The Islamic economy is attached to the religion of Islam:
The economic laws of Islam are consistent with the principles, ethics and values that Islam
The Islamic economy is an act of worship:
Namely, if the craft of a Muslim, through which he makes living, is legitimate itself, is earned by legal ways, is meant to be a living for him and his family and to server people, doesn’t refrain him form his religious duties, and doesn’t stop him from a good deed through which he sublimes, thereupon it turns into an act of worship. Hence, a believer habits are considered as acts of worship. Therefore, the financial motive in Islamic economy is not the only purpose, as it is related to pleasing Allah and strive for the hereafter.
Allah says:
(Say (O Muhammad): “Verily, my Salat (prayer), my sacrifice, my living, and my dying are for Allah, the Lord of the ‘Alamin (mankind, jinns and all that exists))
[Al-An’am, 162]
The Islamic economy is self-monitored:
Everyone working within the Islamic economy practices self-monitoring rather than needing to be monitored by someone else; hence the control and monitoring of the economy is very efficient and powerful. It serves a variety of goals and prevents individuals from escaping their duties, rights and responsibilities:
(Lo! nothing in the earth or in the heavens is hidden from Allah)
[Al-E:Imran: 5]
Because self-restraint is much more efficient and effective than outer restraint.
There is a balance between individual and group interests:
In an Islamic economy, the interests of both individuals and communities are addressed, because individuals and communities are not foes and work in harmony. Furthermore whenever there is a conflict of interest between an individual and the greater good of the community, priority is given to the community’s needs. Under this quality monopolies are forbidden under Islamic law.
There is a balance between spiritual needs and material needs:
Islam encourages such a balance.
Allah says:
(O ye who believe! When the call is heard for the prayer of the day of congregation (Friday), haste unto remembrance of Allah and leave your trading. That is better for you if ye did but know. (9) And when the prayer is ended, then disperse on the land and seek of Allah’s bounty, and remember Allah much, that ye may be successful)
[Al-Jumua: 9]
And Allah says:
(But seek, with that (wealth) which Allah has bestowed on you, the home of the Hereafter, and forget not your portion of legal enjoyment in this world, and do good as Allah has been good to you, and seek not mischief in the land. Verily, Allah likes not the Mufsidun (those who commit great crimes and sins, oppressors, tyrants, mischief-makers, corrupts))
[Al-Qasas, 77]
Islamic economy is an ethical economy:
In Islam the economy and ethics are inseparable unlike other economic systems used in the world,. Consequently, the required qualities of a Muslim economist include being honest, trustworthy, tolerant, decent, humble, merciful and caring. These qualities are one of the reasons why Islam spread throughout the Far East, to both Indonesia and China.
Islamic Economy is objective and comprehensive:
All laws are applied to both Muslims and non-Muslims in the same way.
Principles Governing an Islamic Economy Risk-sharing:
This is the basis of all Islamic economies and the characteristic that distinguishes an Islamic economic system from other systems around the world.
The sharing of profits and losses is a rule designed to divide wealth between the capital and the efforts and it’s the principle that supports justice in wealth distribution.
Unique resources for the country:
The Islamic economic system is the only system that incorporates Zakah (money collected annually and paid to the needy).
While this principle is similar to some of today’s taxation laws, there is a very important difference, which is, Zakah is applicable only to savings and not one’s entire income. Hence, Zakah applies to saved and frozen money, the system encourages people to invest their money instead of piling it up and this ensures the wheel of the economy continues to roll
Private ownership:
In an Islamic economy, the right to private ownership is protected providing it does not hurt other members of the society, which can occur when a monopoly exists. This characteristic differs from the communist economic system, which considers everything as public property
Public ownership:
In an Islamic economy system, public utilities that are essential to people’s lives are the property of the State or under its supervision. This approach helps facilitate the basic needs for al human life and the community’s interest and is contrary to a capitalist economic system, which allows the ownership of everything or anything.
Islam’s system of inheritance:
In an Islamic economy system the wealth of deceased individuals is distributed among family members. It is not left to accumulate; rather it is divided and distributed to inheritors in a specific and detailed system as outlined in the Holy Quran.
Charities and endowment funds:
Charity is one of the main characteristics of an Islamic economy. It seeks to promote social solidarity and to address the needs of the poor, by identifying some projects to raise funds for the needy.
The superiority of public interest over private one:
Market monitoring:
An Islamic economic system has a market monitoring system, however it does not interfere by setting or changing prices, such actions are undertaken only to prevent wrongful action and adjust things should a transaction be performed wrong.
Transparency:
An Islamic economy stresses the need for transparency in all economic and financial transactions.
The Prophet Muhammad forbade traders from waiting for commercial convoys at a country’s border to buy the goods being transported before they actually enter the general market.
Differentiation between public and private properties:
It doesn’t mean to separate this from that, rather it means to follow the Islam law that says: “avoiding the public damage by the private one.”
Usur: is Haram
Usury is best described as the interest one is charged when offered a loan. Under Islamic law it is strictly forbidden to charge interest on the loaning of money as this practice leads to taking advantage of people and turning the money into a commodity itself.
Monopolies is Haram:
Monopolies are strictly forbidden in Islam because they go against the interests of the general public.
Muslims believe when one monopolizes they are taking advantage of those who need certain commodities.
Monopolies are considered subjugating people and their operations are not considered appropriate within a Muslim economy.
Selling and purchasing loans is Haram:
Because, in most cases, loans basically represent money, from an Islamic perspective such practices turn Islamic funds into a commodity itself. And, as stated earlier, under Islamic law, money can be neither bought, nor sold.
Selling what you don’t yet own is Haram:
Such activity is forbidden because it is equated with gambling and taking unnecessary risks, since you would be selling something you think you will soon have. Like when you participate in contests on TV channels, or through cellular phones (call this number to win so and so), and all these are faces of gambling that is forbidden in Islam.
Limitations on trade practices:
The trading of illegal items is strictly forbidden – this would include transactions for drugs, prostitution services, pornographic materials and alcoholic beverages.
An Islamic economic system believes in the role of the market:
The market was established following construction of the great mosque, Most companions were merchants, such as Abu Bakr, Uthman, AbduRahman Bin Aof, and many others.
Mudaraba (Islamic speculation):
This is when an investor pays money to someone to invest in an exchange for a specified percentage of the profit. However the amount to be paid back does not correlate to the amount invested. as in conventional banking systems. In Islamic banking, the profit derived from speculation is distributed after giving the investor back his invested capital.
Murabaha:
This is when investors pay money to someone in order to invest in purchasing certain commodities and then sell it with a profit margin at a later stage, or sell it through installments.
Musharakah (contribution):
This is when individuals contribute to a specified investment with their money, or efforts, or both.
Such investment projects are jointly owned by all the contributors and they all share in the profits or losses the activity generates.
Ijara (sub-contracting):
This is when an investor purchases an asset or equipment through a sub-lease arrangement. The lease income is considered the profit of such an investment project after deducting the operational costs.
Al Salam (Handing over):
This is the opposite of the delayed selling, in a transaction of this nature money is paid in exchange for a commodity that will be delivered at a later stage, the commodity to be provided must be clearly specified and detailed.

Praise be to Allah, the Lord of the Worlds


PENUTUPAN LATIHAN PEMANTAPAN REGU PANDU TEMPUR KORPS MARINIR


Dankolatmar foto bersama para peserta Rupanpur Kormar 2012
PENUTUPAN LATIHAN PEMAAPAN REGU PANDU TEMPUR KORPS MARINIR
[11-Juli-2012]
Komandan Komando Latih Korps Marinir (Kolatmar) Kolonel Marinir Amir Faisol S.Sos secara resmi menutup Latihan Pemantapan Regu Pandu Tempur (Lattap Rupanpur) Korps Marinir di lapangan apel Kesatrian Ewa Pangalila Gunungsari, Surabaya, Rabu, (11/7).

Dalam amanatnya, Komandan Kolatmar mengatakan, setelah kurang lebih dua minggu para prajurit berjuang dengan segenap kemampuan yang ada, dan dilandasi dengan semangat yang tinggi serta rasa kebersamaan dan persaudaraan, latihan pemantapan Regu Pandu Tempur Korps Marinir tahun 2012 dapat terselenggara dengan lancar dan tertib sesuai dengan yang diharapkan.

Beberapa faktor dari penyelenggaraan latihan ini, lanjutnya, telah berhasil memberikan kontribusi positif terhadap pembinaan kemampuan dan ketrampilan prajurit dalam upaya membentuk disiplin dan semangat juang yang tinggi sebagai dasar terbentuknya karakter dan jati diri personel Rupanpur Korps Marinir yang profesional. Selain itu, juga sebagai modal bagi Korps Marinir dalam menjawab tuntutan dan tantangan tugas yang semakin keras, kompleks dan dinamis.

Dalam kesempatan tersebut, orang nomor satu dijajaran Kolatmar itu mengucapkan selamat kepada Regu Pandu Tempur Batalyon Infanteri-1 Marinir yang berhasil menjadi yang terbaik dalam Latihan Pemantapan Regu Pandu Tempur (Lattap Rupanpur) Korps Marinir tahun 2012.

“Selamat kepada Rupanpur Yonif-1 Marinir yang telah berhasil menjadi yang terbaik, prestasi ini hendaknya dapat dipertahankan dan ditingkatkan lagi, karena prestasi ini akan memberikan kehormatan dan kebanggaan, baik kebanggaan pribadi maupun kesatuan,” tegasnya.

Komandan Kolatmar juga mengharapkan agar kebanggaan ini hendaknya diletakkan dalam konteks peningkatan pembinaan dan latihan serta dijadikan landasan guna terbentuknya prajurit Korps Marinir yang bermoral, profesional dan dicintai rakyat.

Kepada peserta yang belum berhasil, hendaknya latihan ini dapat menjadi pendorong semangat untuk lebih giat berlatih agar pada kesempatan yang akan datang dapat mencapai prestasi yang lebih baik.

Sementara itu menurut Letkol Marinir Raja Erjan Girsang selalu Perwira Pelaksana Latihan mengatakan Lattap Rupanpur Korps Marinir TA 2012 ini diikuti 126 peserta yang berasal dari Brigif-1 Marinir 42 orang, Brigif-2 Marinir 42 orang dan Brigif-3 Marinir 42 orang dengan melaksanakan latihan di Pusat Latihan Tempur Korps Marinir Purboyo Malang sejak 25 Juni hingga 10 Juli 2012.

Turut hadir dalam kesempatan tersebut Asisten Operasi Pasmar-1 Kolonel Marinir Y.Rudi Sulistyanto, Wadan Kolatmar Letkol Marinir Hendry Wardaya, Pasbangtik Kolatmar Letkol Marinir Anom Wijaya, Danpuslatpasrat Mayor Marinir R. Wira Gantoro, dan para perwira Staf Kolatmar