Saturday, June 02, 2012

Sensitivity and selectivity

Sensitivity and selectivity

At that time, as noted in Imam Ahmad Musnad number 368 from Ibn Abbas, is the last Hajj season followed by Amirul Mukminin Umar bin Khathab. He and his companions were at Mina in the pilgrimage network. At that time Abdurahman bin'Auf who was preparing his vehicle saw someone who came to Amirul Mukminin Umar bin Khathab to convey his wishes.

"If Umar had died, then I would have broken the Fulan," said the man in full voice of Umar bin Khathab.
"I still live in the midst of people," replied Umar, "so I (will) warn those who want to seize the leadership of the people!"

The meaning of the word Umar bin Khathab is that he wants to warn the leadership of the Muslims who can not be carelessly handed over to people who are not entitled to lead, in other words that leadership should not be taken from those who are entitled to lead. The people who came to Umar and said they would ban the Fulan want to apply what Umar bin Khathab had done during the hijacking of Abu Bakr, without the consensus agreement. But it is true that Umar did because it was indeed a crucial event between the Muhajirin and Anshar in Tsaqifah Bani Sa'idah, and Abu Bakr was the highest ranking and most entitled to be the Caliph.

Abdurahman bin 'Auf, who was there, immediately advised Umar bin Khathab about his desire to explain the incident. He realized that if Umar bin Khathab presented an explanation during the haj season as it was then, it would be very likely that there would be various dangers and defamation.

"O Amirul Mukminin," said Abdurahman bin 'Auf, "Do not do this now, because in the Hajj season all the people gather, including the lowest class, lay people, street people, and innocent people. They are the ones who stand near you when you make a speech. "
"I am worried," he continued, "If you say a word, then it is interrupted or interpreted by irresponsible people. Or they do not understand your words, then they put it out of place."

It is apparent how Abdurahman bin 'Auf's fear of defamation may be due to the mistakes of the laymen and the enmities.

"Therefore," he said in a solution, "Hold this kind of speech until you arrive in the city of Medina because it is the State of Hijrah and the State of Sunnah, so there you will only be able to meet the learned, the jurists, and the high-profile persons. Then say what you have to say with conviction, then the learned will understand your words, and they will place it in its place. "

"By Allah," said Umar, hearing the advice of Abdurahman bin 'Auf, "God willing, if I arrived safe and sound, I would do that in the first place I stepped on in Medina later."

So, Umar bin Khathab actually delayed his desire to explain the event of Abu Bakr's death after the death of the Prophet at Tsaqifah Bani Sa'idah which he admitted himself that Abu Bakr's means of giving as a "instant supporter". In fact, according to Umar bin Khathab himself, the payment should be by involving the consent of the people.

In his explanation in Medina on Friday before the month of Dhul-Hijjah, Umar said, "Let no one be deceived by saying, 'Verily, Abu Bakr's proclamation took place immediately.'
Be aware that such auction does indeed happen. Know that Allah has kept the harm of the forgiveness, and today there is no one among you who have been before you, whose virtue can not be compared to anyone like Abu Bakr. "

Umar bin Khathab also said, "By Allah, we find no stronger than Abu Bakr bin Abu Bakr in our meeting, we fear that if the people have been separated from us, while bai'at has not existed, then they will create a then we may follow them on something that we are not pleased with or against them, so that there will be devastation, so whoever disobeys a leader without the consultation of the Muslims, and there is no right to divorce a person who disallows him, it is feared that both of them will be killed. "

Such is the long journey that must be traveled by Umar bin Khathab to "merely" to explain to the ummah about Abu Bakar's alleged inconvenience, as he said. He wants to explain as soon as possible the issue to the people so that it can really give the leadership of the ummah to the true right. However, Abdurahman bin 'Auf who understands the sensitivity of the issues to be explained by Umar bin Khathab and the condition of the majority of the people who are there advised him not to do it in Makkah where many assembled laymen, but preferably in Madinah who are many fuqaha.

The public and the envoys, according to Abdurahman bin 'Auf, are sources of slander from such sensitive issues. The reason is that lay people are people who do not understand the problem thoroughly and profoundly, they only see a question of the glasses they use, partially and only the surface. They do not have enough understanding to understand and interpret or interpret an information correctly. The innocent people are sincere and sincere, often not understanding how a correct information is framed in such a way that it is used to deceive.

In the meantime, the true scribes understand the problem correctly, often deliberately interpreting the intent and purpose of an information according to the desires and griefs to destroy the parties to whom it is incurred. These scouts usually use the layman to become a means of satisfying the envy by tacking them with the information they have already interpreted in such a way.

According to the rules ushul fiqh, the smaller danger must be borne in mind to avoid greater danger, so, in the case of this Umar clarification, the delay of clarification to fakihs should be made rather than clarifying immediately and quickly but to the lay people and the opportunists of the scheming. The danger or the dangers of delaying the explanation is not greater than harm or harm to the explanation of the lay person and the envy.

This also applies in a system of congregations or propaganda movements. In the structure of the congregation generally arranged and compiled a system of gaps or organizational hierarchy. Each level of the hierarchy has different levels of obligations, rights, authority and duties, including in this case concerning the confidentiality and openness of information related to his particular position or congregation in general. The higher the level, the more sensitive information obtained will be more and more confidential. And conversely, the lower the level, the more special information obtained will be lower with a lower level of secrecy. This is normal in any organization, traditional, conventional or modern.

Sensitive information, although sometimes not confidential, must not be disseminated by members or organizations of da'wah to the general public, although according to him in order to do amar ma'ruf nahi munkar, advising leaders, or other good-purpose goals. Defamation will come with the dissemination of this information, while the emergence of defamation is a must to be prevented. The emergence of the defamation, for example, the negative views of the public in the preaching of the da'wah, the discontinuation of the public's support of the missionary movement, the pursuit of da'wah movement by the lay people, and the dissemination of the propaganda of the missionary movement to other civil society. And more dangerous is that if the scribes who use the sensitive information rode the community to hit and destroy the da'wah movement!

Fimadani/The Truth Seeker Media

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