KEYNOTE
ADDRESS BY PRESIDENT OF INTERNATIONAL ISLAMIC UNIVERSITY MALAYSIA AT THE
CONVOCATION CEREMONY OF IAIN AR-RANIRY BANDA ACEH 26TH MARCH, 2005
Assalaa
mu’alaikum warahmatullaa hi wabarakaa tuh
Bismillaa hir
rahmaa nir rahiim. Alhamdulillaa hi rabbil ‘aalamin.
Wassalaa tu
wassalaamu ‘ala asyrafil anbiya iwalmursaliin. Wa’ala aa lihi wasahbihi
ajmaa’in
The Honorable
Rector of IAIN Ar-Raniry,
The Academic and
Administrative Staff of IAIN
Respected
Officials,
Invited Guests,
Parents and
Students,
Ladies and
gentlemen,
FIRST CONVOCATION AFTER THE TSUNAMI
This is the
first convocation after the “Aceh Tsunami 2004.’
Ini adalah wisuda pertama di Aceh setelah berlakunya bencana Tsunami di Aceh.
Ini adalah wisuda pertama di Aceh setelah berlakunya bencana Tsunami di Aceh.
We are all here
and therefore we are still around. That is, we still exist.
Kita semua berada di sini, ertinya kita masih ada, iaitu kita masih wujud.
Kita semua berada di sini, ertinya kita masih ada, iaitu kita masih wujud.
Allah s.w.t. has
blessed us with our continued existence.
Allah s.w.t. telah mencucuri kita dengan rahmat untuk terus menjalani penghidupan.
Allah s.w.t. telah mencucuri kita dengan rahmat untuk terus menjalani penghidupan.
Bila saya
diundang untuk menyampaikan pidato dalam majlis wisuda pada hari ini dua
perkara telah mengganggu fikiran saya:
Pertama: Dalam
bahasa apakah saya harus berbicara.
Jika saya
berbicara dalam bahasa Inggeris ramai yang tidak memahaminya.
Oleh itu saya terpaksa menterjemah apa yang telah saya katakana.
Oleh itu saya terpaksa menterjemah apa yang telah saya katakana.
Jika saya berbicara
dalam bahasa Malaysia yang dikatakan sama dengan bahasa Indonesia, mungkin apa
yang saya katakan menggunakan perkataan yang sama tetapi membawa erti yang
berlainan.
Jika saya
berbicara dalam bahasa Aceh, orang Aceh sendiri pun mungkin ada yang tidak
memahami sepenuhnya.
Saya pilih untuk
berbicara dalam bahasa Aceh kerana jika ada yang tidak memahaminya pun bolehlah
mendengarnya seperti ibu dan bapa mendengar lagu Hindia yang enak didengar
walau pun maknanya tidak bapa dan ibu ketahui.
Oleh itu pidato
ini saya tulis di dalam bahasa Inggeris dan Melayu tetapi disampaikan dalam bahasa
Aceh yang kaya raya.
Perkara kedua
yang mengganggu pikiran saya ialah:
Kerana terdapat
terlalu banyak buku dan pidato oleh seniman-seniman dakwah, termasuk lagu dan
nyanyian yang disampaikan oleh penghibur terkenal, yang menggambarkan
orang-orang Aceh itu terlalu banyak dosanya sehingga dihukum Allah s.w.t.
dengan bencana Tsunami.
If it is true
that the Acehnese have committed so much sins as to deserve such punishment it
means that the death caused by the Tsunami attack are due to recent sins and not due to
pre-destiny which was decided even before the dead were born.
Children could
not have been punished because of the sins of their fathers and mothers. It is
kinder, and more correct, to think of their death as predestined.
FORTUNATE VICTIMS
We are however
not as fortunate as those who have died 'syahid' during the Tsunami.
Our Prophet
Muhammad s.a.w said:
“Tidaklah ada
musibah yang menimpa orang Muslim melainkan Allah menghapus dosanya dengan
musibah itu, termasuk pula duri yang menusuknya”. (HR Bukhari dan Muslim)
NO WEEPING OVER THE DEAD
There is
therefore no reason for us to weep for the dead Muslims, be they our wives, our
husbands, our parents, our children, our relatives, our teachers, our friends
or just our acquaintances, as Allah s.w.t. has rewarded and blessed them, by forgiving them
all their sins or even made their death a syahid.
Should we weep it is only in the thought
of those surviving children for the loss of their parents. We could also weep
for ourselves if we do not have the will, the confidence and the perseverance
to go on.
After all the
dead were predestined to die just as we are predestined to live on at the time
of their deaths.
A BLESSING TO EXIST
I said earlier,
that our continued existence is a blessing. The reason is that with our existence
we have a chance to serve Allah s.w.t. by following his commandments and doing
good to men and among men, in His way, and thereby hope for His forgiveness
that we have always and continuously asked for.
Still, we are no
better off than those who have died because of the Tsunami.
When the Tsunami
hit Langkawi Island in Malaysia only one elderly woman died but could you
believe it, she was also an Acehnese when there are hardly 1,000 Acehnese on
Langkawi Islands.
What
interpretation would you make when it appears that in at least two nations, among the nations affected by the Tsunami, the
Tsunami was looking only for Acehnese.
A BETTER DEAL
Those who have
died had a better deal.
What about those
children and Ulamas who died in the Tsunami?
You can only
imagine the rewards that they deserve from Allah s.w.t. as the children, the
babies, have committed no accountable sins and the Ulamas have spent their
whole life in the service of Allah s.w.t..
I say all this
as the Prophet Muhammad s.a.w. has said:
“Diriwayatkan
Anas bin Malik R.A.- Rasulullah s.a.w. bersabda: Permudahkanlah dan janganlah
menyusahkan, gembirakanlah dan janganlah menakutkan (Bukhari dan Muslim)”.
WHAT DO WE STILL HAVE?
As for the
living we have a great challenge to face.
We have to deal
with the future.
In order to
successfully plan and face this great challenge before us we must first take
stock of what we still have:
-
We have our life as we are
still living.
-
We still have some relatives,
neighbors and friends.
-
We still have this land of
Aceh.
-
We still have our mountains,
valleys and rivers.
-
We still have millions of
Acehnese who are still alive here and all over the world.
-
We have fresh air for
breathing.
-
We have water resources for
washing and drinking.
-
We have the sea with abundant
resources.
There are certain things that we have after the Tsunami that we never had before.
- Aceh is now open to the world through the media.
- Warships come to Aceh not for war but for peace; not to bring sufferings but to assist the sufferings.
- There are enough deaths to serve as a lesson for the living.
- Deaths at the hand of man, with its accompanying grudges, are now substituted by deaths by natural disaster with nobody to blame for.
ACEH’S CONTRIBUTION TO INDONESIA
By now Aceh have
given 5 major contributions to the Republic of Indonesia:
- Two aero-planes for use by Soekarno and Hatta to facilitate their movements for the struggle of independence.
- Aceh continued to be exemplarily independent when the Dutch twice broke the treaties for Independence signed with Indonesia in their attempt to recolonize.
- Cooperate in the effort to bring down Soekarno, who is said to tow Aidit’s political line.
- The oil, gas and natural resources of Aceh supports the Indonesian economy.
- Bringing in billions of US Dollars which assists in the solution of the deficit problem of Indonesia through the deaths of about 450,000 (only Allah knows the exact figure) Acehnese.
Leu teuhat jasa
geutanyo nyan ka ta bi bak republik.
Leu teuhat
nikmat nyan ka geubi lei Po Geutanyo, bak geutanyo.
WHERE DO WE GO FROM HERE?
Among the things
that we have one of the most important is this piece of land called
‘Darussalam’. On this piece of land is situated Syiah Kuala University and IAIN
Ar-Raniry.
The greatness of
Aceh is symbolized by this piece of land named “Darussalam’, the land of peace.
ACEH’S FIRST LINK TO KEDAH
In Kedah where I
was once a Chief Minister it is recorded that the 9th Hindu Maharaja
Derba Phra Ong Maha Wangsa 11 was converted to Islam and given the name Sultan
Muzaffar Shah 1. He ruled Kedah from 1136 to 21st July, 1179.
The conversion
to Islam took place around 1136 by an Arab Sheikh whom the books say were from
Aceh.
How can this
happen when in Aceh’s recorded history the first Islamic Government of Aceh
Darussalam was instituted by Sri Sultan Ali Mughayat Syah 1 who ruled Aceh from
1507 to 1522.
Was it possible
for a Kedah Hindu Maharaja to be converted to Islam by an Acehnese ulama in
1136 when Aceh only existed as an Islamic state in 1507?
I referred to
H.M. Zainuddin’s book ‘Tarich Atjeh dan Nusantara’ and the Brussels Almanac on
royalties for guidance.
I discovered
that the confusion lies in the definition of Aceh as a government, a state, a
province, or locality, and Aceh as a nation.
Even after Sri
Sultan Ali Mughayat Syah 1 instituted an Islamic government in what is called
Aceh there were other areas or provinces which are under Batak/Karo and Hindu
chieftains.
It was only
after the grandson of Sri Sultan Ali Mughayat Syah 1, Sultan Alauddin Riayat
Syah al Qahhar 1 (1530-1557 + 1571), who took over from his elder brother
Sultan Ibrahim Salahuddin Syah, after a short reign of 8 years, that different
states were united under one Islamic government of Aceh Darussalam.
Acehnese
individuals and families were converted to Islam even before their rulers and
their regional heads were converted to Islam, which is before the unified and
larger Islamic State of Aceh.
As such when it
is said that the Kedah Sultan was converted to Islam by an Arab Sheikh from
Aceh it was actually from Peurlak, which already had an Islamic Government
since 1075, even before the Islamic Aceh Sultanate existed. If the Islamic Government
of the Sultanate of Peurlak was instituted in 1075 the Acehnese must have
become Muslims even before that date.
THE SULTANS OF ACEH
Sultan Iskandar
Muda ascended the throne of Aceh and ruled Aceh from 1607-1637. he was
succeeded by his son-in-law Sultan Iskandar Tsani Alauddin Mughayat Syah (1636
to 1641) who upon his death, was succeeded by his wife Sultanah Safiatuddin Taj
Al Alam Syah who ruled from 1641 to 1675.
This was the
golden period (zaman gemilang) for Aceh.
It was during
this period that the Gujerati Nuruddin Ar-Raniry, in 1638, wrote the famous
book Bustanu’s-Salatin, in which, among other things he narrated on the
relationship of Aceh with Turkey and of Sultan Alauddin Riayat Syah Al Qahhar 1
(1539 to 1571) as the ruler who (united the small sultanates and) created the
Aceh system of government. (An Indonesian frontier – Anthony Reid).
Before the Aceh
Sultanate of Darussalam, beginning with Sultan Alaiddin Ali Mughayat Syah
(1507-1522) to the last Sultan Alauddin Muhammad Daud Syah (1874-1899) Aceh has
had 31 Sultans.
The Aceh
Sultanate of Darussalam was an amalgamation of all the smaller sultanates
within the earlier Islamic Sultanate of Peurlak (with 19 Sultans), the Islamic
Sultanate of Samudera / Pasai (with 9 Sultans) and the Sultanate of Aceh
Darussalam (with 11 Sultans). (59 Tahun Aceh Merdeka – Ali Hasjmy).
ISLAM IN ACEH
Since the
Peurlak Sultanate, the Sultanate of Samudera / Pasai and Aceh Darussalam
Sultanate, Aceh was an Islamic State with:
-
Quran
-
Al-Hadith
-
Ijma’ Ulama Ahlus Sunnah
-
Al-Qiyas
(Al Qiyas –
Kanun Meukuta Alam – 59 Tahun Aceh Merdeka – Ali Hasjmy) as the guiding light
which shows the way for the Sultanates.
The period from
that of Sultan Alaiddin Ali Mughayat Syah 1 to the period of Ratu Tajul Alam
Safiatuddin was described as Zaman gemilang or the Period of Excellence.
The period from
Ratu Nurul Alam Naqiatuddin to the period of the last Sultan Alaiddin Muhammad
Daud Syah was known as Zaman Suram or the Dull Period.
From among 31
Aceh rulers 4 of them were women.
It is obvious
from research that during the period of excellence much attention was paid to
Islamic values and the following four areas of government’s interests:
-
Religion and culture
-
Education
-
Economy
-
Defense
THE ACEH CODE
(21
Directives for the Glory of Aceh)
As an indication
of the extent to which the Acehnese gave to religion as their guide and their
source of inspiration a group of Acehnese religious scholars, nobles and
ministers were assembled during the period of the first Paduka Seri Sultan
Alauddin Johan Ali Ibrahim Mughayat Syah Johan Berdaulat and the following
directives were given:
PERTAHANAN DIRI
(courage)
Pertama:
Diwajibkan di atas sekalian rakyat Acheh yang lelaki lagi mukallaf dan bukan
gila hendaklah membawa senjata ke mana-mana pergi berjalan siang-malam iaitu
pedang atau sikim panjang atau sekurang-kurangnya rincung tiap-tiap yang
bernama senjata.
PRASARANA IBADAT
(loyalty)
Kedua: Tiap-tiap
rakyat mendirikan rumah atau mesjid atau baleeh-baleeh atau meunasah maka
tiap-tiap tihang di atas puting di bawah bara hendaklah dipakai kain merah dan
putih sedikit yakni kain putih.
PERTANIAN
(diligence)
Ketiga:
Diwajibkan di atas sekalian rakyat Acheh iaitu bertani utama lada dan barang
sebagainya.
METAL CRAFTMANSHIP
(diligence)
Keempat:
Diwajibkan di atas sekalian rakyat Acheh mengajar dan belajar paideimas dan
pandeibesi dan pandeitembaga beserta ukiran bunga-bungaan.
KEGIATAN WANITA
(diligence)
Kelima:
Diwajibkan di atas sekalian rakyat Acheh yang perempuan iaitu mengajar dan
belajar membikin tepun (sic) (tenun) bikin kain sutera dan kain benang dan
menjaid dan menyulam dan melukis bunga-bunga pada kain pakaian dan barang
sebagainya.
KEGIATAN PERDAGANGAN
(diligence)
Keenam:
Diwajibkan di atas sekalian rakyat Acheh belajar dan mengajar jual-beli dalam
negeri dan luar negeri dengan bangsa asing.
BIDANG PERTAHANAN
(courage)
Ketujuh:
Diwajibkan di atas sekalian rakyat Acheh belajar dan mengajar ilmu kebal.
Kedelapan:
Diwajibkan di atas sekalian rakyat Acheh yang laki-laki mulai taklif syarak
umur lima belas tahun belajar dan mengajar manyin senjata senjata dengar
pendekar silek dan barang sebagainya.
KETAATAN BERAGAMA
(discipline)
Kesembilan:
Diwajibkan di atas sekalian rakyat Acheh dengan wajib ain belajar dan mengajar ilmu
agama Islam syariah Nabi Muhammad s.a.w. atas almariq (berpakaian) Mazhab
ahlul-sunnah wal jamaah r.a.h. ajmain.
Kesepuluh:
Diwajibkan di atas sekalian rakyat Acheh menjauhkan diri daripada belajar dan
mengajar ilmu kaum tujuh puluh dua yang di luar ahli sunnah wal jamaah r.a.h.
ajmain.
SATU MAZHAB UNTUK PERPADUAN
(discipline)
Kesebelas:
Sekalian hukum syarak yang dalam negeri Acheh diwajibkan memegang atas jalan
Mazhab Syafie r.a. di dalam sekalian hal-ehwal hukum syarak syariat Nabi
Muhammad s.a.w. Maka Mazhab yang tiga itu apabila mudarat maka dibolehkan (sic)
dibolehkan dengan sukut syartan (syarat) maka dalam negeri Acheh yang sahih-sah
muktamad memegang kepada Mazhab Syafie yang jadid.
KEWAJIBAN
(discipline)
Kedua belas:
Sekalian zakat dan fitrah di dalam negeri Acheh tidak boleh pindah dan tidak
ambil buat bikin mesjid-mesjid dan balee-balee dan menasah-menasah maka zakat
dan fitrah itu hendaklah dibahagi lapan bahagian ada yang mustahak menerimanya
masing-masing daerah pada tiap-tiap kampung maka janganlah sekali-kali
tuan-tuan zalim merampas zakat dan fitrah hak milik yang mustahak dibahagi
lapan.
Ketiga belas:
Diwajibkan di atas sekalian rakyat Acheh membantu Kerajaan berupa apapun
apabila fardu sampai waktu datang meminta bantuan.
KERAJINAN
TANGAN
(diligence)
Keempat belas:
Diwajibkan di atas sekalian rakyat Acheh belajar dan mengajar mengukir
kayu-kayu dengan tulisan dan bunga-bungaan dan mencetak batu-batu dengan berapa
banyak pasir dan tanah liat dan kapur dan air kulit dan tanah rata yang di
tembok serta batu-batu karang dihancur semuanya dan tanah di aik itulah adanya.
Kelima belas:
Diwajibkan di atas sekalian rakyat Acheh belajar dan mengajar Indang
Mas???Dumna-dumna tempatnya dalam negeri.
PENTERNAKAN
(diligence)
Keenam belas: Diwajibkan
di atas sekalian rakyat Acheh memelihara ternakan seperti kerbau dan sapi dan
kambing dan itik dan ayam tiap-tiap yang halal dalam syarak agama Islam yang
ada memberi manfaat pada umat manuasia diambil ubat.
ADAT ISTIADAT
(trustworthiness)
Ketujuh belas:
Diwajibkan di atas sekalian rakyat Acheh mengerjakan Khanduri Maulud akan Nabi
s.a.w. Tiga bulan sepuluh hari waktunya supaya dapat menyambung silaturrahim
kampung dengan kampung datang-mendatangi, kunjung-mengunjung (mengunjung)
ganti-berganti maka Kanduri Maulat.
Kedelapan belas:
Diwajibkan di atas sekalian rakyat Acheh bahawa hendaklah pada tiap-tiap tahun
mengadakan Khanduri Laut iaitu di bawah perintah Amirulbah yakni Panglima Laut.
Kesembilan
belas: Diwajibkan di atas sekalian rakyat Acheh mengerjakan Khanduri Blang pada
tiap-tiap kampung dan mukim masing-masing di bawah perintah Panglima Megoe
dengan Kejrun Blang pada tiap-tiap tempat mereka itu.
PERATURAN MENGENAI PAKAIAN
(loyalty)
Kedua puluh:
Diwajibkan di atas sekalian rakyat Acheh bahawa tiap-tiap pakaian kain sutera
atau benang atau payung dan barang sebagainya yang berupa warna kuning atau
warna hijau tidak boleh memakainya kecuali yang boleh memakainya iaitu Kaum
Banih Hasyim dan Bani Mutalib yakni sekalian Syarif-Syarif dan Sayed-Sayed yang
turun temurun silsilahnya daripada Saidina Hassan dan Saidina Husin keduanya
anak Saidatina Fatimah Zahra ‘Nisa’ al-alamin alaihissalam biintii (sic)
(Binti) Saidina Rasulullah Nabi Muhammad s.a.w. Dan warna kuning dan warna
hijau yang tersebut dibolehkan memakainya iaitu sekalian kaum keluarga ahli
waris kerajaan Acheh Sultan yang raja-raja dan kepada yang telah diberi izin
oleh kerajaan dibolehkan memakainya* kepada sesiapapun.
PERATURAN MENGENAI BAHASA
(loyalty)
Keduapuluh satu:
Diwajibkan di atas sekalian rakyat Acheh bahawa jangan sekali-kali memakai
perkataan yang hak kerajaan*
- Pertama - Titah,
- Kedua - Sabda,
- Ketiga - Karunia,
- Keempat - Nugerahi,
- Kelima - Murka,
- Keenam - Daulat,
- Ketujuh - Seri Pada (Sic) (Paduka),
- Kedelapan - Harap Mulia,
- Kesembilan - Paduka Seri,
- Kesepuluh -Singgahsana,
- Kesebelas - Takhta,
- Keduabelas - Duli Hadrat,
- Ketigabelas - Syah Alam,
- Keempatbelas - Seri Baginda,
- Kelimabelas - Permaisuri,
- Keenambelas - Ta*.
Maka demikianlah
keputusan sabda mufakat yang sahih-sah muktamadan (Muktamad) dari Kerajaan
Acheh Bandar Darussalam.
SYAER TUANKU
After having
read the above pronouncements in front of the assembly Seri Baginda Sultan, in
thinking of his future subjects, cried while he delivered his advise in the
form of a syair with very deep meaning. The syair goes -
Bismillaa
hirrahmaa nir rahiim,
-
Jituka alim dengon jahei;
-
Jituka adee dengon inaya;
-
Jituka murah dengon bakhil cita
akan lahee bak raja-raja;
-
Jituka taat dengon maksiat;
-
Jiboh aneuk mit keu ureung
tuha;
-
Jituka yang leu Jimita yang
mit;
-
Tamsee aneuk mit yang
tuha-tuha;
-
Jituka iman Jitung murtad;
-
Asai na pangkat meugah ngon
kaya;
-
Jituka yang teurang Jitung yang
seupot;
-
Jitem meureubot tuwoe keu
desya;
-
Jituka makmu jitem tung dek
droe;
-
Ureung yang bako tekala wala;
-
Jituka seunang jitem tung
susah;
-
Peuget fitnah mesenoh kadar;
-
Jituka meugah jitung hinaan;
-
Inong ngon agam malee jih hana;
-
Jituka luwah Jitem tung picek;
-
Tanda mubaligh kherajen raja;
-
Jituka Qanaah Jitem lubha;
-
Alamat tanda akai tan lisik;
-
Jituka sihat Jitung peunyakit;
-
Jitem mu sakit dengan hareuta;
-
Jituka aman Kitem tung kaco;
-
Nibak bala peubala dengan
saudara;
-
Ouh akhee nanggroe lee teuhat
ban macam;
-
Saboh yang sai Saboh yang hana;
-
Dalam syuruga hideh yang asai;
-
Peunolong Tuhan kemukmin dumna;
-
Yang dalam donya sinoe tan
asai;
-
Meunajih badan meuubah rupa.
It was with this
background history that Aceh welcomed such ulama as Syekh Nuruddin Ibnu Ali ibn
Hasanji ibn Muhammad Hamid Ar-Raniry from Ranir, Gujarat, India on 31st
May, 1637 at the age of 40.
He came during
the reign of Sultan Iskandar Tsani and left during the reign of Sultanah
Tsafiatuddin.
He wrote the
book ‘Bustanu’s Salatin’.
Syekh Nuruddin
Ar-Raniry was so influential in the court of Aceh that during his time the
writings of Hamzah Fansuri and Syekh Syamsuddin al-Sumatrani, which he opposed,
were burnt in front of the Baitul Rahman mosque in Banda Aceh.
After 3 years of
Taj’al Alam rule Syekh Ar-Raniry left Aceh in 1054 H. or 1644 AD.
SYEKH ‘ABDU’R-RAUF AS-SINKILI
At the time when
Syekh Nuruddin arrived in Aceh in 1637 Syekh Abdu’r-Rauf, born in 1620, was 17
years old. When he was 22 years old in 1642, two years before Syekh Nuruddin
left Aceh, he left Aceh for Mecca to pursue his education. He came back in Aceh
after 19 years of study in 1661, at the age of 41. it was after Sultanah
Taj’al-‘Alam Tsafiatuddin has ruled Aceh for 20 years.
Pengaruh Syekh
Abdu’r-Rauf tersangat hebat apatahlagi dengan siapnya buku yang ditulis atas
arahan Sultanah Tsafiatuddin, yang berjudul ‘Cermin segala mereka itu yang
menuntut ‘ilmu fiqih pada memudahkan hokum syara’ Allah’ sehingga menjadi
kebiasaan bagi orang Aceh mengeluarkan kata-kata-
-Hukom Ba’ Syiah
Kuala-
Mengenai tugas
menyusun kitabnya atas arahan Sultanah itu Syekh Abdu’r-Rauf mengungkapkan:
“Maka
bahwasanya adalah hadirat itu yang maha mulia bersabda kepada aku daripada
sangat lobanya akan agama Rasulullah bahwa kukarang baginya sebuah kitab dengan
bahasa Jawi yang dibangsakan kepada bahasa Pasai yang muhtaji kepadanya orang
yang menjabat jabatan Kadli kepada pekerjaan yang dihukumkannya daripada segala
hokum syara’ Allah yang mu’tamad pada segala ulama yang dibangsakan kepada imam
Syafi’i radia’llahuanhu dan adalah aku keberatan pada menjunjung sabdanya yang
demikian itu kerana kurang fasihku kepada bahasa Jawi, sebab lama aku berdagang
dan berdiam pada segala negeri dari pada negeri Yaman dan Makkah dan Madinah
dipermulia Allah s.w.t. jua kiranya dua buah negeri itu dengan berkat
kemualiaan penghulku segala manusia yaitu Nabi kita Muhammad Rasu’llah s.a.w.
..maka dianugerahi Allah s.w.t. akan daku dengan sebab dua orang saudaraku yang
salih lagi fadil lagi fasih keduanya pada bahasa Jawi itu dipeliharakan Allah
Ta’ala jua kiranya keduanya dan dikekalkannya kiranya akan keduanya dalam
kebajikan dan ‘afiat dan segala nikmat yang sempurna lagi… yang kunamai kitab
ini “Muratu’t Thullah” artinya “Cermin segala mereka itu yang menuntut ilmu
fiqih pada memudahkan hukum syara’ Allah”.
(MS 19 UKIM)
HISTORICAL COINCIDENCES
ACEH AND KOREA
From the above
narration it is important to note the historical coincidence between Korea
during the seven years war from 1592 to 1598 and Sultan Iskandar Muda’s reign
in Aceh from 1607 to 1636. The two periods which were only 9 years apart were
the most victorious years for Korea and Aceh.
During the Seven
Years War Admiral Yi Sun-Chin of Korea defeated Toyotomi Hideyoshi of Japan
while Aceh was at its peak during the reign of Sultan Iskandar Muda.
When Park Chung
Hee became President of South Korea he was determined to bring greater glory to
South Korea. He studied history, particularly the great period of the Silla
Dynasty and the period of the Seven Years War. He found the moral values by
which the majority of Koreans were driven to success during those two periods.
These moral values encoded within the Hwarang spirit encompassed five
characteristics which also exist within the Acehnese of Sultan Iskandar Muda
Period.
ACEH AND JAPAN
The other
historical coincidence was between the Acehnese and the Japanese.
With The Aceh
Code in place Aceh was the first Asian power to defeat the West in 1873.
1873 was also
the year when 5 Japanese companies were formed by the Samurais in order to
serve the nation when their function as warriors of Japan were set aside after
the Meiji Restoration on 1868.
The 5 Japanese
companies are:
-
Mitsubishi
-
Mitsui
-
Marubeni
-
Sumitomo
-
Dai Ichi Kangyo (Later became
C. Itoh)
These five
companies became the five largest companies in the world according to the
Financial Times of London book of 31st December, 1991.
The Samurais
were driven by the Bushido Spirit, which is similar to the Hwarang Spirit of
Korea and The Aceh Code.
These Moral
values found in the Hwarang and Bushido principles, together with The Aceh
Code, are endorsed by the following Qur’anic commandments:
On trustworthiness
or amanah:
The Qur’an says:
“Successful
indeed are the believers … those who are faithfully true to their amanah
(trusts) and to their covenant”. (al-Mu’minun: 1-8)
“Oh you who
believe! Fulfill your promise” (al-Maidah:1)
Islamic
trustworthiness (al-Amanah) is reflected in Muslim’s words and dealings.
Muslims with this virtue are Muslims wuth high degree of honesty and integrity.
They are responsible to be honest and trusted by colleagues and partners.
Nos. 17, 18
& 19 of The Aceh Code.
On courage
or keberanian:
The Qur’an says:
“The mosque of
Allah shall be maintained only by those who believe in Allah and the Last Day;
perform the Salah, and give the Zakah, and fear none but Allah. It is they who
are on true guidance” (al-Taubah:18)
“(Believers are)
those to whom people said,” The people have gathered against you, so fear
them”. But that merely increased their faith and they said, “Allah is enough
for us and the Best of Guardians”. (al-Imran:173).
“It is only
those who have knowledge among His slaves that fear Allah. Verily Allah is
Almighty, oft-forgiving.” (Fatir: 28)
True Islamic
courage (syaja’ah), as outlined in the Qur’an, is showing determination in respecting
all of Allah’s limits, without exception, and without hesitation, fearing none
other than Allah, and not deviating from this course whatever the
circumstances. Essentially courage is the virtue that arises as a result of
faith, in those who fear no one but Allah, and who are deeply devoted to Him.
The very basis of the courage of the faithful is their love and fear of Allah,
and their rendering sincere effort to earn his good pleasure. For that reason,
their courage in fulfilling the requirements of morality is not dependent on
specific circumstances. Those who believe in Allah show courage as an outcome
of their fear of Allah and their longing for the Hereafter. Because they are
sincere, they are also courageous and brave. And the most courageous and brave
are the people of knowledge.
Nos. 1, 7 and 8
of The Aceh Code.
On discipline
or disiplin:
The Qur’an says:
“Then we have
put you (O Muhammad p.b.u.h.) on a (plain) way of (Our) commandment and laws,
so follow”. (al-Jathiyah: 18)
“Verily, those
who say: Our Lord is Allah (Alone), and then they stand firm, on them the
angels will descend (at the time of their death) (saying): “Fear not, nor
grieve! But receive the glad tidings of Paradise which you have been promised”.
(Fussliat: 30).
True Islamic
discipline is reflected through consistent adherence to the rules and
regulations (al-Ittiba’) and remain steadfast (al-Istiqamah) with continuous
obedience and positive belief in our doings.
Nos. 9, 10, 11,
12 & 13 of The Aceh Code.
On diligence
or kerajinan:
The Qur’an says:
“And strive hard
in Allah’s Cause as you ought to strive (with sincerity and efforts)”.
(al-Haj:78)
“Allah has
conferred on those who strive with their wealth and their lives a rank above
those who sit still”. (al-Nisaa: 95)
“As for those
who strive hard for Us, sure We shall guide them to Our path, and truly Allah
is with the good”. (al-Ankabut: 69)
Islamic
diligence is an expression of enthusiastic interest and sincere devotion to a
cause in accomplishing it. Muslims are those who never lose the enthusiasm in
their hearts throughout their lives. They continue to strive hard towards
precision in all matters, to be the best of all. This is due to the source of
their diligence which is faith in Allah and their major goal is earning the
good pleasure of Allah, His mercy and His paradise.
Nos. 3, 4, 5, 6,
14, 15 & 16 of The Aceh Code.
On loyalty
or kesetiaan:
The Qur’an says:
“Truly, my
prayer and my devotion, my life and my death, are (all) for Allah, the
Cherisher of the Worlds”. (al-An’am: 162)
“O you who
believe, obey Allah and obey the Messenger (Muhammad p.b.u.h.) and those of you
who are in authority. And if you differ in anything among yourselves, refer it
to Allah and His Messenger (p.b.u.h.) if you believe in Allah and the Last Day,
that is better and more suitable for determination”. (al-Nisaa: 59)
One of the
distinguishing features of believers is a sense of loyalty - Islamic loyalty.
Muslims, in their real sense, are loyal and very much against self-interest. A
Muslim would fail to keep his self-respect if even once he demonstrated a minor
neglect in his loyalty. When one loses self-respect completely, one gradually
approaches a point where one loses faith.
Nos. 2, 20 &
21 of The Aceh Code.
CONCLUSION
Unfortunately,
all these Islamic values, which are propagated, in detail, by The Aceh Code,
are only practiced by the non-Muslim Budhists of Korea and Japan, during their
glorious periods, through their Hwarang and Bushido principles respectively.
Let us pray to
Allah s.w.t. that Nanggroe Aceh Darussalam, with the guidance of past, present
and future graduates of IAIN Ar-Raniry and Syiah Kuala Universty, within the
Darussalam complex, will disseminate knowledge and experience and change for
the better.
Sekian, wabilla
hi taufik wassalaa mu ‘alaikum warahmatullaa hi wabarakaa tuh.
1 comment:
Assalam Tan Sri,
Saya teruja dengan tulisan dan penglibatan Tan Sri dalam pengalaman Acheh/Melayu.
Siapakah agaknya akan diperturunkan kandungan dalam pemikiran tuan punya badan. Cepat cepat di cari orang tebal ugamanya dan tegap tubuhnya bak PAHLAWAN MELAYU.
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