Mubaligh Menanam Benih Nasionalisme - Akar Nasionalisme dalam Dunia Muslim | Quran Course

Mubaligh Menanam Benih Nasionalisme - Akar Nasionalisme dalam Dunia Muslim | Quran Course

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Mubaligh Menanam Benih Nasionalisme

Missionaries Sow Seeds Of Nationalism

by Shabir Ahmed3 min readViewed 79 times

Pada pertengahan abad ke-19, mubaligh-mubaligh Kristian menerima pakai satu dasar yang tidak pernah mereka gunakan sebelum ini. Mubaligh-mubaligh itu tidak berpuas hati dengan sekolah, kedai percetakan dan klinik semata-mata, malah melangkah lebih jauh dengan menubuhkan persatuan-persatuan. Pada tahun 1842, sebuah jawatankuasa ditubuhkan untuk mewujudkan sebuah persatuan saintifik di bawah naungan misi Amerika. Kerja jawatankuasa itu berlangsung selama lima tahun sehinggalah ia berjaya menubuhkan sebuah persatuan bernama 'Persatuan Seni dan Sains'. Antara ahli persatuan itu ialah Nasif al-Yaziji dan Boutros al-Bustani, dua orang Kristian Lubnan yang diambil menyertai kerana mereka berbangsa Arab, Eli Smith dan Cornelius van Dick yang berbangsa Amerika, serta Kolonel Churchill yang berbangsa Inggeris. Pada mulanya objektif persatuan itu kabur. Persatuan itu cenderung untuk mengajar sains kepada orang dewasa, sama seperti mengajar golongan muda di sekolah. Persatuan itu menggalakkan orang dewasa dan golongan muda untuk mempelajari budaya Barat, dengan mengarahkan mereka mengikut rancangan mubaligh.

During the mid-19th Century, the missionaries adopted a policy which they had not employed before. The missionaries were not content themselves with just schools, printing shops and clinics, but went further to establish associations. In 1842, a committee was set up to establish a scientific association under the auspices of the American mission. The committee’s work lasted for five years until it had managed to establish an association called the ‘Association of Arts and Science’. Its members included Nasif al-Yaziji and Boutros al-Bustani2, who were Lebanese Christians taken on board because they were Arabs, Eli Smith and Cornelius van Dick, who were American, and Colonel Churchill, who was English. The objectives of the association at first were vague, it had the tendency to teach science to adults, as well as teaching youngsters at school. The association encouraged adults and youngsters alike to learn Western culture, orientating them according to the missionary plan.

Sebuah persatuan baharu ditubuhkan pada tahun 1857 yang menggunakan kaedah yang sedikit berbeza. Tiada seorang pun orang asing dibenarkan menyertainya, dan para pengasasnya kesemuanya terdiri daripada orang Arab. Entah bagaimana ia berjaya, dan sebilangan orang Islam serta Druze benar-benar menyertainya; persatuan itu menerima mereka kerana mereka adalah orang Arab. Namanya ialah 'Persatuan Saintifik Syria'. Ia menjadi berjaya disebabkan oleh aktivitinya, pertalian Araboknya, dan juga kerana tiadanya orang asing dalam kalangan ahlinya. Ahli-ahlinya berjaya meyakinkan orang lain untuk menyertainya, dan mereka mengumpulkan sokongan terhadap persatuan itu sehingga seratus lima puluh orang telah mendaftar sebagai ahli. Antara kakitangan pentadbirannya terdapat beberapa tokoh Arab yang terkenal, seperti Muhammad Arsalan daripada kalangan Druze dan Hussain Bayham daripada kalangan Muslim. Tokoh-tokoh daripada semua mazhab Kristian Arab turut menyertainya, dan yang paling terkenal antara mereka ialah Ibrahim al-Yaziji dan Boutros al-Bustani. Persatuan ini terus bertahan lebih lama daripada semua yang lain. Program-nya direka untuk menampung semua mazhab dan menjadi percikan api bagi nasionalisme Arab. Namun, matlamat tersembunyinya sebenarnya bersifat penjajahan dan misi, yang dibungkus atas nama sains. Ia menzahirkan dirinya dalam penyebaran budaya dan pendidikan Barat.

A new association was founded in 1857 which adopted a slightly different method. No foreigners whatsoever were allowed to join and its founders were all Arabs. Somehow it managed to succeed and some Muslims and Druze actually joined, the association accepted them because they were Arabs. Its name was the ‘Syrian Scientific Association’. It became successful due to its activities and its Arabic affiliation and also because of the absence of foreigners among its membership. Its members managed to convince other people to join and they gathered support for the association until one hundred and fifty members had enrolled in it. Among its administrative staff were some noted Arab personalities such as Muhammad Arsalan from the Druze and Hussain Bayham from the Muslims. Personalities from all Arab Christian sects joined, the most noted of them being Ibrahim al-Yaziji and Boutros al-Bustani. This association outlasted all the others. Its programme was designed to accommodate all sects and be the spark for Arab nationalism. However, its hidden objective was in fact colonial and missionary dressed in the name of science. It manifested itself in the spreading of Western culture and education.

Pada tahun 1875, ‘Persatuan Rahsia’ telah ditubuhkan di Beirut; ia sebenarnya berasaskan satu konsep politik. Ia mula menggalakkan konsep nasionalisme Arab. Pengasasnya ialah lima orang pemuda daripada kalangan mereka yang telah dididik di kolej Protestan di Beirut. Mereka semua beragama Kristian yang telah berjaya dipengaruhi oleh pertubuhan mubaligh. Selepas pembentukan persatuan ini oleh kumpulan tersebut, sejumlah kecil ahli telah direkrut oleh mereka. Persatuan itu nampaknya menyeru, melalui pengisytiharan dan risalah-risalahnya, kepada nasionalisme Arab dan kemerdekaan politik bagi bangsa Arab, terutamanya mereka di Syria dan Lubnan. Namun, kerja sebenar dan program sebenarnya berkisar pada objektif yang sama sekali berbeza. Tujuannya ialah untuk menanamkan keinginan yang ganjil dan harapan palsu ke dalam hati rakyat. Ia menyeru kepada nasionalisme, Arab dan keAraban, serta menggalakkan permusuhan terhadap Negara ‘Uthmani, dengan menyebutnya sebagai negara Turki. Ia berusaha memisahkan agama daripada Negara dan menjadikan nasionalisme Arab sebagai asas kehidupan. Walaupun persatuan itu sentiasa memperjuangkan keAraban, para pengurusnya berulang kali menyebut dalam penerbitan mereka tentang Turki dengan menuduhnya merampas Khilafah Islam daripada bangsa Arab, melanggar Shari‘ah Islam dan menyalahgunakan agama. Ini jelas menunjukkan sifat sebenar persatuan tersebut dan objektif sebenar ia ditubuhkan, iaitu untuk menimbulkan kekacauan terhadap Negara Islam, untuk mewujudkan syak wasangka dan keraguan terhadap agama, serta untuk membentuk gerakan politik yang berasaskan prinsip bukan Islam.

In 1875, the ‘Secret Association’ was formed in Beirut; it was actually based on a political concept. It began encouraging the concept of Arab nationalism. Its founders were five young men from amongst those who had been educated in the Protestant college in Beirut. They were all Christians whom the missionary parties had managed to affect. Following this group’s formation of the association, a small number of members were recruited by them. The association seemed to be calling, through its declarations and leaflets, for Arab nationalism and political independence for the Arabs, especially those in Syria and Lebanon. However, its actual work and its real programme was concerned with a different objective entirely. Its aim was to cast strange desires and false hopes into people’s hearts. It called for nationalism, Arabs and Arabism and encouraged animosity towards the ‘Uthmani State, calling it the Turkish state. It worked towards separating religion from the State and towards making Arab nationalism the basis of life. Despite the fact that the association always championed Arabism, those in charge referred repeatedly in their literature to Turkey accusing her of snatching the Islamic Khilafah from the Arabs, of violating the Islamic Shari‘ah and of abusing the deen. This clearly demonstrates the true nature of the association and the real objective for which it had been founded, i.e. to cause unrest against the Islamic State, to create suspicion and scepticism about the deen and to establish political movements based on non-Islamic principles.

Telegram ini dihantar susulan sebuah risalah yang diedarkan di jalan-jalan Beirut dan ditampal di dinding-dinding di sana. Tidak lama selepas telegram itu, beberapa surat menyusul, dihantar oleh konsul British di Beirut dan Damsyik. Surat-surat tersebut disertakan dengan salinan risalah yang telah diedarkan oleh persatuan itu, dan oleh itu wajar dianggap sebagai laporan mengenai gerakan yang ditubuhkan di kolej Protestan yang memulakan kegiatannya di al-Sham. Kegiatan persatuan itu lebih ketara di al-Sham, walaupun ia turut berlaku di kawasan-kawasan Arab lain yang majoritinya Arab, sebagaimana dibuktikan oleh apa yang ditulis oleh pesuruhjaya British di Jeddah kepada kerajaannya pada tahun 1882. Dalam satu laporan mengenai gerakan Arab, beliau menyatakan, "Namun, sampai kepada saya berita bahawa walaupun di Makkah sendiri, sebahagian golongan intelektual telah mula bercakap tentang kebebasan. Pada pandangan saya, daripada apa yang telah saya dengar, nampaknya sebuah rancangan telah disusun dengan matlamat menyatukan Najd dengan tanah di antara dua sungai, iaitu bahagian Selatan Iraq, dan melantik Mansur Pasha sebagai pemerintah, serta menyatukan 'Asir dan Yaman dengan melantik 'Ali ibn 'Aabid untuk memerintah ke atas kedua-duanya."4

This telegram was despatched in the wake of a leaflet distributed on the streets of Beirut and posted on the walls there. The telegram was soon followed by several letters sent by the British consuls in Beirut and Damascus. The letters were accompanied by copies of the leaflets which the association had distributed and should therefore rightly be regarded as reports on the movement set up in the Protestant college which began its activities in al-Sham. The association’s activities were more evident in al-Sham, although they took place in other predominantly Arab areas as demonstrated by what the British commissioner in Jeddah wrote to his government in 1882; in a report about the Arab movement he stated, “However, news has reached me that even in Makkah itself some intellectuals have begun talking about freedom, it seems to me from what I have heard that a plan has been designed aiming at uniting Najd with the land between the two rivers, i.e. the South of Iraq, and appointing Mansur Pasha as ruler, as well as uniting ‘Asir and Yemen by appointing ‘Ali ibn ‘Aabid to rule over them.”4

Kerja dakwah misionari atas nama agama dan sains bukan sahaja tertumpu pada perhatian Amerika Syarikat, Perancis dan Britain, tetapi turut merebak ke kebanyakan negara bukan Islam, termasuk Rusia Czar yang menghantar ekspedisi misionari, dan Prusia (Jerman) yang menghantar sekumpulan 'biarawati' (biarawati Carodt) untuk menyertai misi-misi lain. Walaupun terdapat perbezaan pendapat di kalangan pelbagai misi dan delegasi Barat mengenai program politik mereka, yang mengambil kira kepentingan antarabangsa mereka, matlamatnya tetap sama: menyebarkan agama Kristian dan menyebarkan budaya Barat di Timur, serta membangkitkan syak wasangka umat Islam terhadap agama mereka, sehingga mendorong mereka membenci agama itu dan memandang rendah sejarah mereka, sambil membawa mereka memuji Barat dan cara hidupnya. Para mubaligh menjalankan dakwah mereka berdasarkan kebencian besar mereka terhadap Islam dan umat Islam. Mereka memandang hina budaya Islam dan cara hidupnya, dan menganggap umat Islam sebagai orang biadab yang mundur, pandangan tidak wajar yang masih kekal dipegang hampir setiap orang Eropah. Hasil yang mereka capai kini tergambar dalam kepekatan kekufuran dan penjajahan di negeri-negeri kita.

Missionary work in the name of religion and science was not merely confined to the focus of the attention of the US, France and Britain, but extended to most of the non- Islamic states, including Czarist Russia who sent missionary expeditions and Prussia (Germany) who sent a group of ‘sisters’ (the nuns of Carodt) to participate with other missions. Inspite of the difference of opinion among the various missions and Western delegates regarding their political programmes, which took into consideration their international interests, the objective was the same; the preaching of Christianity and the spreading of Western culture in the East coupled with the arousal of the suspicions of the Muslims towards their deen, pushing them to resent it and to regard their history with contempt whilst leading them to praise the West and its way of life. The missionaries carried out their preaching according to their great hatred of Islam and the Muslims. They dispised the Islamic culture and its way of life and they regarded the Muslims as backward barbarians, which still remains the ill-considered opinion of nearly every European. The results that they achieved are reflected today in the concentration of disbelief and colonialism in our lands.