Re: [astro_indonesia] Bagi yang suka UFO
Menurut anda UFO itu beneran ada apa nggak sih.
yang tahu, jelasin saya dong
Agustinus" To: <redaksi@...>, <firstname.lastname@example.org>,
<bgm@... <email@example.com>, <firstname.lastname@example.org>,
in.net.id> <email@example.com>, <firstname.lastname@example.org>,
05/26/01 12:15 <email@example.com>, <firstname.lastname@example.org>,
PM <email@example.com>, <firstname.lastname@example.org>,
Please respond <email@example.com>, <firstname.lastname@example.org>,
astro_indonesi <email@example.com>, <firstname.lastname@example.org>,
a <AerospaceIndonesia@yahoogroups.com>, <email@example.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
Jl. Krembangan Barat 31-I
Surabaya, telp 031-3542570
Untuk mengikuti mailist ini kirim email kosong ke
Untuk berhenti kirim email kosong ke
Your use of Yahoo! Groups is subject to http://docs.yahoo.com/info/terms/
- 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
THE OTHER MALAYSIA
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
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.
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
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
(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
Do You Yahoo!?
Get personalized email addresses from Yahoo! Mail