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Re: [astro_indonesia] Bagi yang suka UFO

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  • julianto@matsexpress.com
    Boss Menurut anda UFO itu beneran ada apa nggak sih. yang tahu, jelasin saya dong Please Nur Agustinus To: ,
    Message 1 of 3 , Jun 5, 2001
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      Menurut anda UFO itu beneran ada apa nggak sih.
      yang tahu, jelasin saya dong

      Agustinus" To: <redaksi@...>, <sufi-islam@yahoogroups.com>,
      <bgm@... <padhang-mbulan@yahoogroups.com>, <paranormal-lovers@yahoogroups.com>,
      in.net.id> <pasarbuku@yahoogroups.com>, <proletar@yahoogroups.com>,
      <paroki-sby@...>, <tionghoa-net@yahoogroups.com>,
      05/26/01 12:15 <tasawuf@yahoogroups.com>, <milis-spiritual-owner@yahoogroups.com>,
      PM <milis-spiritual@yahoogroups.com>, <misteri@yahoogroups.com>,
      Please respond <infokomputer@yahoogroups.com>, <filsafat@yahoogroups.com>,
      to <dirgantara-indonesia@yahoogroups.com>,
      astro_indonesi <astro_indonesia@yahoogroups.com>, <barang-bekas@yahoogroups.com>,
      a <AerospaceIndonesia@yahoogroups.com>, <psikologi@yahoogroups.com>,
      Subject: [astro_indonesia] Bagi yang suka UFO

      Maaf, permisi menggunakan jalur milis ini.

      Apakah Anda penggemar masalah UFO?

      Saya ingin memberitahu bahwa kini ada Majalah UFO Indonesia yang bernama
      INFO-UFO dan saat ini edisi ketiga sudah terbit.

      Bisa lihat informasinya di: www.info-ufo.com

      Terima kasih.

      nur agustinus
      Jl. Krembangan Barat 31-I
      Surabaya, telp 031-3542570

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    • cip cop
      tak de sesiapa yg baca ke?? saya potong yg tak berapa penting sebab saiz terlalu besar....... Malaysiakini.com ni agenda siapa?????? Reaching out - gays and
      Message 2 of 3 , Jul 11, 2001
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        tak de sesiapa yg baca ke?? saya potong yg tak berapa
        penting sebab saiz terlalu besar.......

        Malaysiakini.com ni agenda siapa??????

        Reaching out - gays and Islam
        Farish A Noor

        5:52pm, Mon: .....

        ........Even fewer of them had the guts to address the
        root cause of the spread of the disease itself - the
        obvious lack of knowledge of ourselves, our bodies and
        our sexuality.

        It was particularly disheartening to hear that
        representatives of Malaysia and Pakistan in
        particular, (CNN, June 26) were adamant not to allow
        representatives of gay and lesbian organisations to
        attend the talks and to voice their opinions.

        Homosexuality alien?

        Although it cannot be denied that the CNN report was
        biased in its own way and was clearly trying to push
        its own anti-Muslim agenda (1), it does not alter the
        fact that Malaysia did play a role in trying to stop
        gay rights activists from taking part in the

        Nor can we claim that homosexuality is an alien
        practice in our societies when there is ample
        historical evidence to the contrary. (Anyone who
        doubts this should just walk to the bookshop and read
        the Hikayat Panji Semerang (2)).

        Yet, in both countries, we see the rise of
        conservative religious leaders and movements who claim
        that Aids is not their problem for the simple reason
        that their own religious solution should suffice.

        For those of the Pharisees camp, all talk of sexuality
        and sexual lifestyles is tantamount to 'encouraging
        free sex'. Talk of preventative measures to curb the
        spread of Aids - such as using condoms and engaging is
        safe sex - is regarded as a license to indulge in
        decadence and debauchery. (3)

        Straight Muslims, gay Muslims

        To utter such essentialist claims does not, and
        cannot, alter the fact that Muslim society is not
        different from any other society in the world today.
        And like any other society, Muslim society has its own
        share of those who have been relegated to the margins.

        Muslim society is a complex, multifarious and
        internally-differentiated phenomenon with plastic and
        porous boundaries. There are straight Muslims and
        there happen to be gay Muslims as well.

        Muslim society includes certain gender minorities as
        it does certain economically and politically
        marginalised groupings. They are, in a sense, the
        'Other' of Islam - but they remain the internal other
        nonetheless, trapped in an oppositional dialectic that
        confines them to the status as the outsider within.

        Here it is important to distinguish between Islam per
        se and the lived experience of Islam as a culture and

        Islam, as the Islamists are wont to claim, may well be
        founded on a theological discourse of absolutes, but
        the daily experience of living Islam is always less
        static, more confused and hybrid. What is more, much
        of what passes as 'Islamic' may in fact be un-Islamic
        in a very fundamental way.(4)

        PAS and the pondans

        Now, the point of this article is not to discuss the
        complexities of Aids prevention. That is too complex a
        question to be addressed in so short a space of time.
        Nor do I want to raise the thorny question of the
        status of gays and lesbians in context of theological
        discourse. That would get us into a bout with the
        Ulama and I am already in enough trouble as it is.

        Rather, what I would like to do is ask a number of
        simple questions. Firstly, how alien are these
        'aliens' in Islam? Despite the sustained polemics
        against gays and lesbians who have, for centuries,
        been depicted as marginal outsiders to the Muslim
        community, their presence remains.

        (Some of you may recall that at the peak of the 1998
        political crisis, PAS even toyed with the idea of
        opening its membership to the so-called pondan
        community. This, if anything, is proof that even if
        the Ulama can't stand this constituency, they have
        been forced to admit that it exists).

        By this I mean not only the recognition of gays and
        lesbians as human subjects, but more importantly as
        equal human subjects endowed with moral agency and
        rights. My argument is that as long as this is not
        done, we cannot claim that religion may serve as a
        basis of any struggle for human rights and democracy.

        Furthermore, failure to do so would undermine Islam's
        (and any other religion's) claim to universal love,
        fraternity, humanity, etc.

        The Sufi and the boy

        Though most of us would not believe it when looking at
        our Ulama today, Islam and Islamic civilisation has
        had a long history of dealing with matters of

        That Islam can deal with questions of sexuality is of
        no great surprise for those who have even a modicum of
        understanding of what it is. Islam has never presented
        sexuality as a sin or as something essentially
        corrupting and evil.

        Indeed, as Abdelwahab Bouhdiba has argued in his book
        Sexuality in Islam, the religion of Islam views the
        sexual act itself as inherently pure and good - indeed
        commendable. In Islam, the act of sexual union itself
        is a symbolic re-enactment of the union between the
        Self and God.

        It is through the sexual act and a sexual life that we
        come to recognise ourselves through the Other - and
        love for another is already a step towards love for
        God, the creator of all things. As Bouhdiba puts it,
        'sexuality is a transcending of solitude. It is a call
        to others, even at a carnal level.'

        What is more, Muslim writers, mystics (Sufis) and
        philosophers have often pondered over the question of
        sexuality - with all its inherent complexities- as a
        metaphor for the human condition itself.

        In the vast corpus of Islamic mystical writings by the
        Sufis, we often encounter references to sex, sexuality
        and sexual relations as part of a larger cosmological
        and philosophical framework that tries to locate the
        human subject within the grander scheme of things.

        Interestingly enough, Sufi literature is also full of
        references to homosexuality and homosexual relations.
        The poems of the famous Sufi poet, Sa'adi, for
        instance, are littered with references to beautiful
        boys and young men, whose dark eyes and curling locks
        are meant to serve as both an invitation and call to

        Selfless love

        One story that comes to mind is that of the old Sheikh
        and the young boy who meet in the hammam (sauna). In
        the story the wise old sheikh is struck by the beauty
        of the young man he sees in the baths.

        Awestruck by the sight of the boy, the sheikh falls
        helplessly in love with him and begins to devote his
        life to the object of his desire. The old Sufi even
        goes as far as searching the floor of the baths for
        traces of the hair of the young man who has been
        shaved, in his attempt to get closer to him.

        But the youth scorns the advances of the older lover,
        who in turn is heartbroken and dies.

        Much later, the youth has a dream where he realises
        that the love of the older man was the purest form of
        love he could ever have attained, for the simple
        reason that it was a form of selfless love born out of
        pure devotion.

        (This, of course, is meant to represent the purest
        love of God - love that is born out of sheer
        selflessness and adoration).

        Last modified:Monday July 9, 5:53 pm

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