40 Serangan Mubaligh Kristian

40 Serangan Mubaligh Kristian - Khilafah Islamiyah | Quran Course

Faktor kedua ialah orang Eropah bergantung kepada jumlah mereka yang besar serta kekuatan mereka yang digeruni, sambil mengetahui bahawa orang Islam berpecah-belah dan saling berselisih, kerana perpecahan persatuan mereka telah pun bermula. Orang Eropah menyangka bahawa setelah mereka mengalahkan orang Islam, mereka akan menundukkan mereka selama-lamanya dan memusnahkan mereka, dan Deen mereka hanya akan menjadi kumpulan ritual semata-mata. Namun, harapan mereka hancur dan ramalan mereka tersasar. Mereka terkejut dan kagum apabila melihat orang Kristian Arab berjuang bersama orang Islam di medan perang, tidak terpengaruh dengan propaganda yang dilancarkan oleh orang Eropah. Apa yang tidak difahami oleh orang Eropah, dan akibatnya diabaikan, ialah bahawa orang Kristian Arab hidup bersama orang Islam di tanah air Islam, menikmati hak yang sama seperti orang Islam dan menunaikan kewajipan yang sama terhadap Negara. Orang Islam makan daripada makanan mereka, berkahwin dengan wanita Kristian, dan berkongsi urusan harian kehidupan bersama orang Kristian, kerana Islamlah yang menjaga hak-hak mereka.

The second factor was that the Europeans were relying on their large numbers combined with their formidable strength, knowing all the while that the Muslims were divided and at odds with one another as the disintegration of their unity had already begun. The Europeans thought that once they had defeated the Muslims, they would subjugate them for good and destroy them, and their Deen would merely become a collection of rituals. However, their hopes were dashed and their predictions faltered. They were stunned and amazed when they saw the Arab Christians fighting alongside the Muslims on the battlefield, unaffected by the propaganda launched by the Europeans. What the Europeans had not understood and had consequently overlooked was that the Arab Christians lived alongside the Muslims in the Islamic homeland, enjoying the same rights as the Muslims and fulfilling the same duties towards the State. The Muslims would eat of their food, marry the Christian women and share in the daily matters of life together with the Christians, as it was Islam that safeguarded their rights.

Mubaligh Amerika yang terkenal, Ely Smith, sangat aktif pada masa ini. Beliau pernah bekerja di Malta sebagai sukarelawan yang bertanggungjawab ke atas percetakan misi, dan tiba di Beirut pada tahun 1827. Selepas setahun di sana, ketakutan dan kebosanan mendorongnya keluar dan beliau kembali ke Malta. Kemudian beliau kembali ke Beirut pada tahun 1834 dan bersama isterinya mereka membuka sebuah sekolah untuk kanak-kanak perempuan. Bidang kerjanya semakin meluas dan beliau mendedikasikan hidupnya untuk bekerja di al-Sham, khususnya di Beirut. Semua usaha ini dan usaha ramai yang lain membantu menghidupkan semula gerakan mubaligh. Peluang terbuka kepada para mubaligh apabila Ibrahim Pasha menerima pakai sukatan pelajaran untuk pendidikan rendah dan melaksanakannya di Syria. Sukatan pelajaran itu diilhamkan daripada sistem pendidikan Mesir, yang pula diambil daripada sistem Perancis. Para mubaligh memanfaatkan peluang ini dan menyumbang kepada gerakan pendidikan dari sudut pandangan misi, sambil memperluas kerja percetakan mereka. Berdasarkan semua ini, gerakan mubaligh berkembang maju. Mereka berjaya menjadikan rakyat Negara Islam mendidih dengan kemarahan antara satu sama lain atas nama kebebasan beragama, dan berjaya memulakan dalam kalangan orang Islam, Kristian dan Druze pelbagai jenis aktiviti keagamaan yang berkaitan dengan al-‘Aqidah.

The noted American missionary Ely Smith was very active at this time, he had been working in Malta as a volunteer in charge of the mission press and had arrived in Beirut in 1827. After one year there, fear and boredom drove him out and he returned to Malta. He next returned to Beirut in 1834 and together with his wife they opened a school for girls. His area of work broadened and he devoted his life to working in al-Sham, Beirut in particular. All these efforts and the efforts of many others helped revive the missionary movement. An opportunity presented itself to the missionaries when Ibrahim Pasha adopted the syllabus for primary education and implemented it in Syria. The syllabus was inspired by the Egyptian educational system which in turn was taken from the French system. The missionaries took advantage of this opportunity and contributed to the educational movement from the missionary point of view, expanding their printing works in the process. On the back of all this the missionary movement prospered. They succeeded in making the citizens of the Islamic State boil with anger against each other in the name of religious freedom and managed to initiate among the Muslims, Christians and Druze various kinds of religious activities related to the ‘Aqeedah.

Apabila Ibrahim Pasha berundur dari al-Sham, kekacauan, ketakutan dan huru-hara meletus, dan rakyat menjadi berpecah-belah sesama sendiri. Para utusan asing, khususnya para mubaligh, merebut peluang itu dan, disebabkan pengaruh Negara 'Uthmani di al-Sham yang lemah, mula mencetuskan perpecahan dalaman. Hanya selepas setahun, pada tahun 1841, kekecohan serius meletus di pergunungan Lubnan antara orang Kristian dan kaum Druze. Keadaan semakin memburuk, dan di bawah tekanan serta pengaruh negara-negara asing, Negara 'Uthmani telah dipujuk untuk merangka satu sistem pemerintahan yang berasingan bagi Lubnan, dengan membahagikan wilayah itu kepada dua bahagian. Satu bahagian akan didiami oleh orang Kristian, manakala kaum Druze akan mendiami bahagian yang satu lagi. Negara 'Uthmani melantik seorang gabenor bagi kedua-dua bahagian itu, dengan tujuan mengelakkan sebarang pertembungan antara kedua-dua mazhab tersebut. Namun, sistem ini tidak berjaya kerana ia tidak bersifat semula jadi. Britain dan Perancis turut terlibat dalam pertikaian ini dan menghasut perpecahan di mana-mana sahaja pihak berkuasa rasmi cuba memadamkan kekacauan itu.

When Ibrahim Pasha retreated from al-Sham, unrest, fear and anarchy broke out and people became divided among themselves. The foreign delegates, especially the missionaries, seized the opportunity and due to the meager influence of the ‘Uthmani State in al-Sham, began igniting civil strife. After a period of just one year, in 1841, serious disturbances broke out in the mountains of Lebanon between the Christians and the Druze. The situation deteriorated and under the pressure and influence of the foreign states the ‘Uthmani State was talked into designing a separate ruling system for Lebanon, dividing the province into two parts. One part would be occupied by the Christians, while the Druze would occupy the other. The ‘Uthmani State appointed a governor over both parts, aiming to avoid any clashes between the two sects. This system did not succeed, however, because it was not natural. Britain and France became involved in the dispute and incited civil strife wherever the official authorities attempted to quell the trouble.

British dan Perancis menggunakan pertempuran ini sebagai alasan untuk campur tangan dalam urusan Lebanon. Perancis berpihak kepada kaum Maronit dan British berpihak kepada kaum Druze, yang membawa kepada tercetusnya semula kekacauan pada tahun 1845. Pemandangan yang berlaku amat mengerikan dan serangan diperluaskan hingga merangkumi gereja dan biara. Kecurian, pembunuhan dan rompakan menjadi amalan biasa, lalu kerajaan 'Uthmaniyyah menghantar menteri hal ehwal luarnya untuk memegang urusan di Lebanon bagi menggunakan kuasa mandatorinya memadamkan kekacauan itu sekali dan untuk selamanya. Namun, beliau tidak dapat mencapai apa-apa yang bererti, walaupun berjaya sedikit meredakan ketegangan. Sementara itu, para mubaligh meningkatkan aktiviti mereka, dan pada tahun 1857 kaum Maronit mula menyeru supaya diadakan revolusi dan perjuangan bersenjata. Para paderi Maronit menghasut para petani terhadap tuan-tuan tanah feudal, lalu mereka menyerang tuan-tuan tanah itu dengan sengit di bahagian Utara negara, maka revolusi pun tercetus dan merebak ke bahagian Selatan. Petani Kristian kini bangkit menentang tuan-tuan tanah feudal Druze, dan British serta Perancis masing-masing menyokong sekutu mereka. Akibatnya, perbalahan awam merebak dengan pantas ke seluruh Lebanon. Kaum Druze mula membunuh semua orang Kristian tanpa pilih bulu, sama ada mereka paderi atau rakyat biasa, sehingga beribu-ribu orang Kristian terkorban atau kehilangan tempat tinggal dan menjadi tunawangsa, demikianlah dahsyatnya pertempuran ini.

The British and the French used these clashes as a pretext to interfere in Lebanon’s affairs. The French sided with the Maronites and the British sided with the Druze, this led to the renewal of disturbances in 1845. The scenes were horrifying and the attacks were extended to include Churches and monasteries. Theft, killing and pillage became common practice, prompting the ‘Uthmani government to send her foreign affairs in charge to Lebanon in order to use his mandatory powers to quell the trouble once and for all. He, however, could not achieve anything significant, although he managed to appease the tension a little. Meanwhile, the missionaries intensified their activities and in 1857 the Maronites began calling for a revolution and armed struggle. The Maronite clergy incited the farmers against the feudal lords and they attacked them fiercely in the North of the country, thus the revolution was ignited and it spread to the South. The Christian farmers now rose against the Druze feudal lords and the British and the French backed their respective allies. Civil strife spread rapidly all over Lebanon as a result of this. The Druze began to indiscriminately kill all Christians, whether they were clergy or ordinary people until thousands of Christians were either dead or displaced and homeless, such was the ferocity of these clashes.

Pada bulan Ogos tahun yang sama, Perancis menghantar satu divisyen infantrinya ke Beirut, yang memulakan tugas untuk memadamkan revolusi itu. Begitulah Negara ‘Uthmaniyyah dilanda perpecahan dalaman di Syria dan Lubnan. Punca sebenarnya ialah negara-negara Barat yang cuba mencampuri urusan dalaman Negara ‘Uthmaniyyah. Mereka berjaya melakukannya dan berjaya memaksa Negara ‘Uthmaniyyah merangka satu sistem pemerintahan khas bagi Syria, dengan membahagikannya kepada dua Wilayah serta memberikan Lubnan keistimewaan khas. Akibat peristiwa-peristiwa ini, Lubnan terpisah daripada seluruh kawasan al-Sham dan diberikan autonomi tempatan, ditadbir oleh pentadbiran tempatan yang diketuai oleh seorang penguasa Kristian dan dibantu oleh sebuah majlis pentadbiran yang mewakili penduduk tempatan. Sejak itu, negara-negara asing telah menguruskan hal ehwal Lubnan dan menjadikannya pusat kegiatan mereka. Lubnan oleh itu menjadi jambatan penyerang, dari mana kuasa-kuasa asing menyusup masuk ke jantung Negara ‘Uthmaniyyah dan tanah-tanah Muslimnya.

In August of the same year, France sent a division of her infantry to Beirut which began the task of quashing the revolution. This was how the ‘Uthmani State was infested by civil strife in Syria and Lebanon. Its true cause was the Western states who were trying to meddle in the internal affairs of the ‘Uthmani State. This they did and they managed to force the ‘Uthmani State to design a special ruling system for Syria, dividing her into two Wilayat and giving Lebanon special privileges. From these events, Lebanon became separated from the rest of al-Sham and it was granted local autonomy, governed by a local administration headed by a Christian ruler and assisted by an administrative council representing the local residents. Since then, foreign countries have managed the affairs of Lebanon and have made it the center for their activities. Lebanon therefore became the bridgehead from which the foreign powers infiltrated into the heart of the ‘Uthmani State and its Muslim lands.

Selepas itu, beberapa persatuan telah ditubuhkan, tetapi semuanya ditakdirkan gagal dan runtuh seperti sebelumnya. Sebuah persatuan baharu diasaskan pada tahun 1857 yang menggunakan kaedah yang sedikit berbeza; tiada orang asing langsung dibenarkan menyertainya, dan semua pengasasnya ialah orang Arab. Entah bagaimana, ia berjaya bertahan, dan sebahagian orang Islam serta Druze benar-benar menyertainya. Persatuan itu menerima mereka kerana mereka orang Arab. Namanya ialah "Persatuan Saintifik Syria." Ia menjadi berjaya kerana aktivitinya, pertalian Arabonya, dan ketiadaan orang asing dalam keahliannya. Ahlinya berjaya merekrut orang lain untuk menyertai dan mengumpul sokongan bagi persatuan itu sehingga 150 orang telah mendaftar. Dalam kalangan kakitangan pentadbirannya terdapat beberapa tokoh Arab yang terkenal seperti Mohammed Arsalan dari kalangan Druze dan Hussein Bayham dari kalangan Islam. Tokoh-tokoh daripada semua mazhab Kristian Arab turut menyertainya, yang paling terkenal ialah anak Ibrahim al-Yaziji dan anak Butrus al-Bustani. Persatuan ini sebenarnya telah bertahan lebih lama daripada semua yang lain. Programnya direka untuk menampung semua mazhab dan untuk menjadi percikan semangat nasionalisme Arab. Namun, objektif tersembunyinya ialah penjajahan dan kristianisasi yang disembunyikan di sebalik nama sains. Ia adalah sebuah pertubuhan misteri yang menzahirkan dirinya melalui penyebaran budaya dan pendidikan Barat.

Afterwards, several associations were established, but all were doomed to failure and they collapsed as before. 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 owing to its activities, Arabic affiliation, and because of the absence of foreigners among its membership. Its members managed to recruit other people to join and they gathered support for the association until 150 members had enrolled in it. Among its administrative staff were some noted Arab personalities such as Mohammed Arsalan from the Druze and Hussein Bayham from the Muslims. Personalities from all Arab Christian sects joined, the most noted of them being the son of Ibrahim al-Yaziji and the son of Butrus al-Bustani. This association had in fact outlasted all the others. Its program was designed to accommodate all sects and to serve as the spark for Arab nationalism. However, its covert objective was colonial and missionary draped in the name of science. It was a shadowy organization manifesting itself in the spreading of Western culture and education.

Namun, kerja sebenar dan program sebenarnya tertumpu kepada objektif yang sama sekali berbeza. Matlamatnya ialah memasukkan keinginan-keinginan yang ganjil dan harapan-harapan palsu ke dalam hati rakyat. Ia menyeru kepada nasionalisme Arab dan menggalakkan permusuhan terhadap Negara 'Uthmani, dengan menggelarnya negara Turki. Ia berusaha untuk memisahkan agama daripada Negara dan menjadikan nasionalisme Arab sebagai asas kehidupan. Persatuan ini sentiasa memperjuangkan keArab-an. Mereka yang memegang tampuk pimpinan berulang kali menuduh Turki dalam penerbitan mereka sebagai merampas Khilafah Islam daripada orang Arab, melanggar Shari'ah Islam, dan menyalahgunakan Deen. Ini jelas menunjukkan sifat sebenar persatuan tersebut dan objektif sebenar ia ditubuhkan, iaitu untuk menimbulkan kegelisahan terhadap Negara Islam. Ia ditugaskan untuk mencetuskan syak wasangka dan keraguan terhadap Deen serta untuk mewujudkan gerakan politik yang berasaskan prinsip bukan Islam. Hakikatnya, gerakan-gerakan ini dimulakan oleh kuasa-kuasa Barat. Merekalah yang menubuhkannya, memantau perkembangannya dan mengurusnya. Mereka juga menulis laporan mengenai aktiviti-aktiviti tersebut. Sebagai contoh, konsul British di Beirut menghantar telegram kepada kerajaannya pada 28 Julai 1880 yang berbunyi, "Risalah-risalah revolusi mula beredar, Midhat disyaki menjadi sumbernya, walaupun demikian, keadaan kekal tenang. Butiran dalam pos."

However, its actual work and its real program was concerned with an entirely different objective. Its aim was to cast strange desires and false hopes into the hearts of the people. It called for Arab nationalism and encouraged animosity towards the ‘Uthmani State, dubbing it the Turkish state. It worked towards separating religion from the State and making Arab nationalism as the basis of life. The association always championed Arabism. Those in charge repeatedly accused Turkey in their literature of snatching the Islamic Khilafah from the Arabs, of violating the Islamic Shari’ah, and of abusing the Deen. This neatly demonstrates the true nature of the association and the real objective for which it had been founded, i.e. to cause agitation against the Islamic State. It was chartered with creating suspicion and skepticism about the Deen and to establish political movements based on non-Islamic principles. The fact is that these movements had been initiated by Western powers. It was they who established them, monitored their progress and managed them. They also wrote reports about their activities. For instance, the British consul in Beirut sent a telegram to his government on 28th July 1880 saying, “Revolutionary leaflets came into circulation, Midhat is suspected to be the source, despite this, the situation remains calm. Details in the post.”.