Adalah ketetapan Allah Swt jika bencana ini bertepatan dengan beberapa momentum besar bangsa Indonesia, dulu dan sekarang:
Pertama, tanggal 1 Oktober merupakan hari pelantikan anggota DPR dan DPD periode 2009-2014 yang menuai kontroversi. Acara seremonial yang sebenarnya bisa dilaksanakan dengan amat sederhana itu ternyata memboroskan uang rakyat lebih dari 70 miliar rupiah. Hal ini dilakukan di tengah berbagai musibah yang mengguncang bangsa ini. Dan kenyataan ini membuktikan jika para pejabat itu tidak memiliki empati sama sekali terhadap nasib rakyat yang kian hari kian susah.
Bukan mustahil, banyak kaum mustadh’afin yang berdoa kepada Allah Swt agar menunjukkan kebesaran-Nya kepada para pejabat negara ini agar mau bersikap amanah dan tidak bertindak bagaikan segerombolan perampok terhadap uang umat.
Satu lagi, siapa pun yang berkunjung ke Gedung DPR di saat hari pelantikan tersebut akan mencium aroma kematian di mana-mana. Entah mengapa, pihak panitia begitu royal menyebar rangkaian bunga Melati di setiap sudut gedung tersebut. Bunga Melati memang bunga yang biasanya mengiringi acara-acara sakral di negeri ini, seperti pesta perkawinan dan sebagainya. Namun agaknya mereka lupa jika bunga Melati juga biasa dipakai dalam acara-acara berkabung atau kematian.
Kedua, 44 tahun lalu, tanggal 30 September dan 1 Oktober 1965 merupakan tonggak bersejarah bagi perjalanan bangsa dan negara ini. Pada tanggal itulah awal dari kejatuhan Soekarno dan berkuasanya Jenderal Suharto. Pergantian kekuasaan yang di Barat dikenal dengan sebutan Coup de’ Etat Jenderal Suharto ini, telah membunuh Indonesia yang mandiri dan revolusioner di zaman Soekarno, anti kepada neo kolonialisme dan neo imperialisme (Nekolim), menjadi Indonesia yang terjajah kembali. Suharto telah membawa kembali bangsa ini ke mulut para pelayan Dajjal, agen-agen Yahudi Internasional, yang berkumpul di Washington.
Gempa dan Ayat-Ayat Allah Swt
Segala sesuatu kejadian di muka bumi merupakan ketetapan Allah Swt. Demikian pula dengan musibah bernama gempa bumi. Hanya berseling sehari setelah kejadian, beredar kabar—di antaranya lewat pesan singkat—yang mengkaitkan waktu terjadinya musibah tiba gempa itu dengan surat dan ayat yang ada di dalam kitab suci Al-Qur’an.
“Gempa di Padang jam 17.16, gempa susulan 17.58, esoknya gempa di Jambi jam 8.52. Coba lihat Al-Qur’an!” demikian bunyi pesan singkat yang beredar. Siapa pun yang membuka Al-Qur’an dengan tuntunan pesan singkat tersebut akan merasa kecil di hadapan Allah Swt. Demikian ayatayat Allah Swt tersebut:
17.16 (QS. Al Israa’ ayat 16): “Dan jika Kami hendak membinasakan suatu negeri, maka Kami perintahkan kepada orang-orang yang hidup mewah di negeri itu (supaya mentaati Allah) tetapi mereka melakukan kedurhakaan dalam negeri itu, maka sudah sepantasnya berlaku terhadapnya perkataan (ketentuan Kami), kemudian Kami hancurkan negeri itu sehancur-hancurnya.”
17.58 (QS. Al Israa’ ayat 58): “Tak ada suatu negeri pun (yang durhaka penduduknya), melainkan Kami membinasakannya sebelum hari kiamat atau Kami azab (penduduknya) dengan azab yang sangat keras. Yang demikian itu telah tertulis di dalam kitab (Lauh Mahfuz).”
8.52 (QS. Al Anfaal: 52): (Keadaan mereka) serupa dengan keadaan Fir’aun dan pengikut-pengikutnya serta orang-orang sebelumnya. Mereka mengingkari ayat-ayat Allah, maka Allah menyiksa mereka disebabkan disebabkan dosa-dosanya. Sesungguhnya Allah Maha Kuat lagi Amat Keras siksaan-Nya.”
Tiga ayat Allah Swt di atas, yang ditunjukkan tepat dalam waktu kejadian tiga gempa kemarin di Sumatera, berbicara mengenai azab Allah berupa kehancuran dan kematian, dan kaitannya dengan hidup bermewah-mewah dan kedurhakaan, dan juga dengan keadaan Fir’aun dan pengikut-pengikutnya. Ini tentu sangat menarik.
Gaya hidup bermewah-mewah seolah disimbolisasikan dengan acara pelantikan anggota DPR yang memang WAH. Kedurhakaan bisa jadi disimbolkan oleh tidak ditunaikannya amanah umat selama ini oleh para penguasa, namun juga tidak tertutup kemungkinan kedurhakaan kita sendiri yang masih banyak yang lalai dengan ayat-ayat Allah atau malah menjadikan agama Allah sekadar sebagai komoditas untuk meraih kehidupan duniawi dengan segala kelezatannya (yang sebenarnya menipu).
Dan yang terakhir, terkait dengan “Fir’aun dan para pengikutnya”, percaya atau tidak, para pemimpin dunia sekarang ini yang tergabung dalam kelompok Globalis (mencita-citakan The New World Order) seperti Dinasti Bush, Dinasti Rotschild, Dinasti Rockefeller, Dinasti Windsor, dan para tokoh Luciferian lainnya yang tergabung dalam Bilderberg Group, Bohemian Groove, Freemasonry, Trilateral Commission (ada lima tokoh Indonesia sebagai anggotanya), sesungguhnya masih memiliki ikatan darah dengan Firaun Mesir (!).
David Icke yang dengan tekun selama bertahun-tahun menelisik garis darah Firaun ke masa sekarang, dalam bukunya “The Biggest Secret”, menemukan bukti jika darah Firaun memang menaliri tokoh-tokoh Luciferian sekarang ini seperti yang telah disebutkan di atas. Bagi yang ingin menelusuri gais darah Fir’aun tersebut hingga ke Dinasti Bush, silakan cari di www.davidicke.com (Piso-Bush Genealogy), dan ada pula di New England Historical Genealogy Society.
Nah, bukan rahasia lagi jika sekarang Indonesia berada di bawah cengkeraman kaum NeoLib. Kelompok ini satu kubu dengan IMF, World Bank, Trilateral Commission, Round Table, dan kelompok-kelompok elit dunia lainnya yang bekerja menciptakan The New World Order. Padahal jelas-jelas, kubu The New World Order memiliki garis darah dengan Firaun. Kelompok Globalis-Luciferian inilah yang mungkin dimaksudkan Allah Swt dalam QS. Al Anfaal ayat 52 di atas. Dan bagi pendukung pasangan ini, mungkin bisa disebut sebagai “…pengikut-pengikutnya.”
Dengan adanya berbagai “kebetulan” yang Allah Swt sampaikan dalam musibah gempa kemarin ini, Allah Swt jelas hendak mengingatkan kita semua. Apakah semua “kebetulan” itu sekadar sebuah “kebetulan” semata tanpa pesan yang berarti? Apakah pesan Allah Swt itu akan mengubah kita semua agar lebih taat pada perintah-Nya dan menjauhi larangan-Nya? Atau malah kita semua sama sekali tidak perduli, bahkan menertawakan semua pesan ini sebagaimana dahulu kaum kafir Quraiys menertawakan dakwah Rasulullah Saw? Semua berpulang kepada diri kita masing-masing. Wallahu’alam bishawab. (Ridyasmara)
“IDE bodoh” ini sebenarnya terinspirasi dari kelakuan sekelompok orang yang fanatik agama --sebut saja begitu, yang “berhasil” mencocok-cocokkan peristiwa gempa di Padang dengan sejumlah ayat-ayat Al Quran. Tulisan mereka tersebar di berbagai mailinglist, forum on-line, hingga situs Eramuslim. Silakan cek di sini:
http://www.eramuslim.com/berita/tahukah-anda/ayat-ayat-allah-swt-dalam-gempa-di-sumatera.htm
Kutipan singkatnya:
“Gempa di Padang jam 17.16, gempa susulan 17.58, esoknya gempa di Jambi jam 8.52. Coba lihat Al-Qur’an!”
17.16 (QS. Al Israa’ ayat 16): “Dan jika Kami hendak membinasakan suatu negeri, maka Kami perintahkan kepada orang-orang yang hidup mewah di negeri itu (supaya mentaati Allah) tetapi mereka melakukan kedurhakaan dalam negeri itu, maka sudah sepantasnya berlaku terhadapnya perkataan (ketentuan Kami), kemudian Kami hancurkan negeri itu sehancur-hancurnya.”
17.58 (QS. Al Israa’ ayat 58): “Tak ada suatu negeri pun (yang durhaka penduduknya), melainkan Kami membinasakannya sebelum hari kiamat atau Kami azab (penduduknya) dengan azab yang sangat keras. Yang demikian itu telah tertulis di dalam kitab (Lauh Mahfuz).”
8.52 (QS. Al Anfaal: 52): (Keadaan mereka) serupa dengan keadaan Fir’aun dan pengikut-pengikutnya serta orang-orang sebelumnya. Mereka mengingkari ayat-ayat Allah, maka Allah menyiksa mereka disebabkan disebabkan dosa-dosanya. Sesungguhnya Allah Maha Kuat lagi Amat Keras siksaan-Nya.”
Saya mengagumi kecocokan antara peristiwa gempa dengan ayat Al Quran yang mereka ajukan. Namun timbul pertanyaan di benak saya waktu itu: apakah kecocokan tersebut benar-benar merupakan “pesan Tuhan” yang tersirat, atau hanya merupakan kebetulan saja?
Untuk menjawab pertanyaan itu, saya akan mencoba menggunakan metoda yang sama untuk mengintip “pesan Tuhan” dalam Al Quran atas peristiwa gempa di Jakarta dan sekitarnya Jum’at kemarin. Jika para fanatik itu mencocokkan antara jam terjadinya gempa dengan ayat-ayat Al Quran, maka saya akan melakukan hal yang sama, ditambah beberapa “angka” yang muncul atas peristiwa gempa kemarin. Analisa sederhana ini sekedar untuk mengetahui apakah ada hasil yang konsisten, yakni korelasi (korelasi istimewa dan spesifik, bukan sekedar dipas-paskan) antara ayat dengan peristiwa gempa kemarin, atau tidak. Berikut uraiannya:
Pada Jum’at sore, 16 Oktober 2009 pukul 16:52 WIB, DKI Jakarta dan sejumlah wilayah lain di Banten dan Jawa Barat diguncang gempa berkekuatan 6.4 skala Richter. Gempa yang berpusat di 42 kilometer barat laut Ujung Kulon ini sempat membuat warga Jakarta panik, seperti diberitakan di berbagai media online. Untuk referensi berita ini, saya ambil dari situs Media Indonesia online:
http://www.mediaindonesia.com/read/2009/10/16/100615/37/5/Diguncang-Gempa-Warga-Jakarta-Panik
Dari keterangan di atas, kita sudah mendapatkan “bahan” yang cukup untuk dicocokkan dengan ayat-ayat Al Quran. “Bahan” itu antara lain:
- Pukul 16:52 WIB
- Angka 6.4 (skala Richter)
- 16 Oktober 2009, berarti 16-10-2009
Mari kita analisa.
Dimulai dari jam peristiwa terjadi, 16:52, dan berikut ayat Al Quran yang muncul:
“Dan kepunyaan-Nya-lah segala apa yang ada di langit dan di bumi, dan untuk-Nya-lah ketaatan itu selama-lamanya. Maka mengapa kamu bertakwa kepada selain Allah?” (Qs. An-Nahl [surah 16] ayat 52)
Ini ayat yang bagus! Namun, apa korelasi istimewa ayat tersebut atas gempa kemarin?
Misalnya pada gempa kemarin banyak gereja, pura, wihara, dan klenteng yang hancur lebur, saya baru bisa melihat ada korelasi antara ayat di atas dengan peristiwa gempa, khususnya pada bagian yang mengatakan “maka mengapa kamu bertakwa pada selain Allah”. Tapi ini kan tidak. Malah di daerah Banten barat, banyak sekolah yang ambruk akibat gempa (berita dari Detik.com).
Jika kita melihat ayat sebelumnya, yaitu An-Nahl ayat 51, kita akan tahu bahwa konteks ayat 52 di atas adalah mengenai larangan berbuat musyrik (menyekutukan Tuhan).
Ya, siapapun yang berjiwa ngeyel dapat saja mencocok-cocokan ayat tersebut dengan peristiwa gempa. Misalnya itu adalah teguran dari Tuhan karena banyaknya kemusyrikan di pulau Jawa dan sekitarnya. Tapi itu bukan jawaban yang memuaskan, karena kalau begitu, pada jam berapapun gempa terjadi, kita akan menemukan ayat Al Quran yang bisa dicocokkan. Apa istimewanya?
Beralih ke bahan selanjutnya, (ini “bahan sekunder” saja sebenarnya, karena gempa di Padang tidak menggunakan skala Richternya untuk dicocokan dengan Al Quran) yakni angka 6.4, berikut ayat Al Quran yang muncul:
“Dan tidak ada suatu ayatpun dari ayat-ayat Tuhan sampai kepada mereka, melainkan mereka selalu berpaling dari padanya (mendustakannya).” (Qs. Al An’aam [surah 6] ayat 4)
Lagi-lagi, saya belum melihat ada korelasi istimewa antara ayat tersebut dengan peristiwa gempa kemarin.
Bahan selanjutnya, tanggal 16 Oktober menghasilkan kombinasi angka 16 dan 10, mari kita cek ayat apa yang keluar:
“Dia-lah, Yang telah menurunkan air hujan dari langit untuk kamu, sebahagiannya menjadi minuman dan sebahagiannya (menyuburkan) tumbuh-tumbuhan, yang pada (tempat tumbuhnya) kamu menggembalakan ternakmu.” (Qs. An-Nahl [surah 16] ayat 10)
Mohon jangan tertawa, ini bukan lelucon. Ayat tersebut memang tidak ada korelasinya dengan gempa kemarin, meski “diambil” dari tanggal peristiwa yakni 16 Oktober (16:10).
Yup, dari analisa sederhana di atas, saya menyimpulkan bahwa ternyata Tuhan tidak sedang berpesan kepada manusia dalam peristiwa gempa kemarin. Ini terlihat dari ketiadaan korelasi istimewa antara ayat-ayat Al Quran (yang diambil dari jam, skala richter, dan tanggal peristiwa terjadi) dengan peristiwa gempa.
Anggaplah kecocokan ayat Al Quran dengan peristiwa gempa di Padang kemarin adalah benar-benar “pesan Tuhan” kepada manusia, sebagaimana ditulis Eramuslim. Namun yang pasti, gempa yang berpusat di 42 km barat laut Ujung Kulon kemarin rupanya hanyalah peristiwa alam biasa, sekedar pergeseran lempeng eurasia dan indo-australia.
Why does God allow natural disasters?
At the heart of Haiti's humanitarian crisis is an age old question for
many religious people - how can God allow such terrible things to
happen? Philosopher David Bain examines the arguments.
Evil has always been a thorn in the side of those - of whatever faith
- who believe in an all-knowing, all-powerful, all-good God.
As the philosopher David Hume (echoing Epicurus) put it in 1776: "Is
God willing to prevent evil, but not able? Then he is impotent. Is he
able, but not willing? Then he is malevolent. Is he both able and
willing? Whence then is evil?"
Faced with this question, Archbishop of York John Sentamu said he had
"nothing to say to make sense of this horror", while another senior
clergyman Canon Giles Fraser preferred to respond "not with clever
argument but with prayer".
Perhaps their stance is understandable. The Old Testament is also not
clear to the layman on such matters. When Job complains about the
injuries God has allowed him to suffer, and claims "they are tricked
that trusted", God says nothing to rebut the charges.
Less reticent is the American evangelist Pat Robertson. He has
suggested Haiti has been cursed ever since the population swore a pact
with the Devil to gain their freedom from the French at the beginning
of the 19th Century. Robertson's claim will strike many as ludicrous,
if not offensive.
And even were it true, it wouldn't obviously meet the challenge.
Why would a loving deity allow such a pact to seem necessary? Why
wouldn't he have freed the Haitians from slavery himself, or prevented
them from being enslaved in the first place? And why, in particular,
would he punish today's Haitians for something their forbears
putatively did more than two centuries before?
So what should believers say? To make progress, we might distinguish
two kinds of evil:
the awful things people do, such as murder, and
the awful things that just happen, such as earthquakes
St Augustine, author CS Lewis and others have argued God allows our
bad actions since preventing them would undermine our freewill, the
value of which outweighs its ill effects.
But there's a counter-argument. Thoroughly good people aren't robots,
so why couldn't God have created only people like them, people who
quite freely live good lives?
However that debate turns out, it's quite unclear how freewill is
supposed to explain the other kind of evil - the death and suffering
of the victims of natural disasters.
Perhaps it would if all the victims - even the newborn - were so bad
that they deserved their agonising deaths, but it's impossible to
believe that is the case.
Or perhaps freewill would be relevant if human negligence always
played a role. There will be some who say the scale of the tragedy in
natural disasters is partly attributable to humans. The world has the
choice to help its poorer parts build earthquake-resistant structures
and tsunami warning systems.
But the technology has not always existed. Was prehistoric man, with
his sticks and stones, somehow negligent in failing to build early
warning systems for the tsunamis that were as deadly back then as they
are today?
The second century saint, Irenaeus, and the 20th Century philosopher,
John Hick, appeal instead to what is sometimes called soul-making. God
created a universe in which disasters occur, they think, because
goodness only develops in response to people's suffering.
To appreciate this idea, try to imagine a world containing people, but
literally no suffering. Call it the Magical World. In that world,
there are no earthquakes or tsunamis, or none that cause suffering. If
people are hit by falling masonry, it somehow bounces off harmlessly.
If I steal your money, God replaces it. If I try to hurt you, I fail.
So why didn't God create the Magical World instead of ours? Because,
the soul-making view says, its denizens wouldn't be - couldn't be -
truly good people.
It's not that they would all be bad. It's that they couldn't be
properly good. For goodness develops only where it's needed, the idea
goes, and it's not needed in the Magical World.
In that world, after all, there is no danger that requires people to
be brave, so there would be no bravery. That world contains no one who
needs comfort or kindness or sympathy, so none would be given. It's a
world without moral goodness, which is why God created ours instead.
But there is wiggle room.
Even in a world where nothing bad happens, couldn't there be brave
people - albeit without the opportunity to show it? So moral goodness
could exist even if it were never actually needed.
And, anyway, suppose we agree moral goodness could indeed develop only
in a world of suffering.
Doesn't our world contain a surplus of suffering? People do truly
awful things to each other. Isn't the suffering they create enough for
soul-making? Did God really need to throw in earthquakes and tsunamis
as well?
Suffering's distribution, not just its amount, can also cause
problems. A central point of philosopher Immanuel Kant's was that we
mustn't exploit people - we mustn't use them as mere means to our
ends. But it can seem that on the soul-making view God does precisely
this. He inflicts horrible deaths on innocent earthquake victims so
that the rest of us can be morally benefitted.
That hardly seems fair.
It's OK, some will insist, because God works in mysterious ways. But
mightn't someone defend a belief in fairies by telling us they do too?
Others say their talk of God is supposed to acknowledge not the
existence of some all-powerful and all-good agent, who created and
intervenes in the universe, but rather something more difficult to
articulate - a thread of meaning or value running through the world,
or perhaps something ineffable.
But, as for those who believe in an all-good, all-powerful agent-God,
we've seen that they face a question that remains pressing after all
these centuries, and which is now horribly underscored by the horrors
in Haiti. If a deity exists, why didn't he prevent this?
David Bain is a lecturer in the philosophy department of the
University of Glasgow.
many religious people - how can God allow such terrible things to
happen? Philosopher David Bain examines the arguments.
Evil has always been a thorn in the side of those - of whatever faith
- who believe in an all-knowing, all-powerful, all-good God.
As the philosopher David Hume (echoing Epicurus) put it in 1776: "Is
God willing to prevent evil, but not able? Then he is impotent. Is he
able, but not willing? Then he is malevolent. Is he both able and
willing? Whence then is evil?"
Faced with this question, Archbishop of York John Sentamu said he had
"nothing to say to make sense of this horror", while another senior
clergyman Canon Giles Fraser preferred to respond "not with clever
argument but with prayer".
Perhaps their stance is understandable. The Old Testament is also not
clear to the layman on such matters. When Job complains about the
injuries God has allowed him to suffer, and claims "they are tricked
that trusted", God says nothing to rebut the charges.
Less reticent is the American evangelist Pat Robertson. He has
suggested Haiti has been cursed ever since the population swore a pact
with the Devil to gain their freedom from the French at the beginning
of the 19th Century. Robertson's claim will strike many as ludicrous,
if not offensive.
And even were it true, it wouldn't obviously meet the challenge.
Why would a loving deity allow such a pact to seem necessary? Why
wouldn't he have freed the Haitians from slavery himself, or prevented
them from being enslaved in the first place? And why, in particular,
would he punish today's Haitians for something their forbears
putatively did more than two centuries before?
So what should believers say? To make progress, we might distinguish
two kinds of evil:
the awful things people do, such as murder, and
the awful things that just happen, such as earthquakes
St Augustine, author CS Lewis and others have argued God allows our
bad actions since preventing them would undermine our freewill, the
value of which outweighs its ill effects.
But there's a counter-argument. Thoroughly good people aren't robots,
so why couldn't God have created only people like them, people who
quite freely live good lives?
However that debate turns out, it's quite unclear how freewill is
supposed to explain the other kind of evil - the death and suffering
of the victims of natural disasters.
Perhaps it would if all the victims - even the newborn - were so bad
that they deserved their agonising deaths, but it's impossible to
believe that is the case.
Or perhaps freewill would be relevant if human negligence always
played a role. There will be some who say the scale of the tragedy in
natural disasters is partly attributable to humans. The world has the
choice to help its poorer parts build earthquake-resistant structures
and tsunami warning systems.
But the technology has not always existed. Was prehistoric man, with
his sticks and stones, somehow negligent in failing to build early
warning systems for the tsunamis that were as deadly back then as they
are today?
The second century saint, Irenaeus, and the 20th Century philosopher,
John Hick, appeal instead to what is sometimes called soul-making. God
created a universe in which disasters occur, they think, because
goodness only develops in response to people's suffering.
To appreciate this idea, try to imagine a world containing people, but
literally no suffering. Call it the Magical World. In that world,
there are no earthquakes or tsunamis, or none that cause suffering. If
people are hit by falling masonry, it somehow bounces off harmlessly.
If I steal your money, God replaces it. If I try to hurt you, I fail.
So why didn't God create the Magical World instead of ours? Because,
the soul-making view says, its denizens wouldn't be - couldn't be -
truly good people.
It's not that they would all be bad. It's that they couldn't be
properly good. For goodness develops only where it's needed, the idea
goes, and it's not needed in the Magical World.
In that world, after all, there is no danger that requires people to
be brave, so there would be no bravery. That world contains no one who
needs comfort or kindness or sympathy, so none would be given. It's a
world without moral goodness, which is why God created ours instead.
But there is wiggle room.
Even in a world where nothing bad happens, couldn't there be brave
people - albeit without the opportunity to show it? So moral goodness
could exist even if it were never actually needed.
And, anyway, suppose we agree moral goodness could indeed develop only
in a world of suffering.
Doesn't our world contain a surplus of suffering? People do truly
awful things to each other. Isn't the suffering they create enough for
soul-making? Did God really need to throw in earthquakes and tsunamis
as well?
Suffering's distribution, not just its amount, can also cause
problems. A central point of philosopher Immanuel Kant's was that we
mustn't exploit people - we mustn't use them as mere means to our
ends. But it can seem that on the soul-making view God does precisely
this. He inflicts horrible deaths on innocent earthquake victims so
that the rest of us can be morally benefitted.
That hardly seems fair.
It's OK, some will insist, because God works in mysterious ways. But
mightn't someone defend a belief in fairies by telling us they do too?
Others say their talk of God is supposed to acknowledge not the
existence of some all-powerful and all-good agent, who created and
intervenes in the universe, but rather something more difficult to
articulate - a thread of meaning or value running through the world,
or perhaps something ineffable.
But, as for those who believe in an all-good, all-powerful agent-God,
we've seen that they face a question that remains pressing after all
these centuries, and which is now horribly underscored by the horrors
in Haiti. If a deity exists, why didn't he prevent this?
David Bain is a lecturer in the philosophy department of the
University of Glasgow.
Tidak ada komentar:
Posting Komentar