Rethinking Amrozi Cs

December 9, 2008

Qusthan Abqary

“The family do not willing yet that the death sentence accused being executed. Predestined hour of death is only the right of Allah, can not be taken by human.”

-Jafar Shodiq-

That statement issued by Amrozi and Ali Ghufron a.k.a. Muklas’ brother on November 3rd, 2004 when submitted judicial review at the state court of Denpasar, Bali (Koran Tempo, “Peninjauan Kembali Tak Halangi Eksekusi”, November 4th, 2008, pp. A2).

What we called as “right”, much or less tends to what some people also known as “destiny”. Professor Quraish Shihab, in one religious programme on Metro TV at last Ramadhan, explained that there are so many misleading about destiny. According to him, destiny indeed by Allah S.W.T and does not one and only, so human gets freedom to choose which destiny are going to be done. In the other words, it could be say that human autonomy still exists even in the frame of destiny.

That human autonomy will always be interacted with external factor such as nature and the state. For Amrozi, Ali Ghufron, and Imam Samudra case, we could say that they had been choosed their own destiny which is abolished their life through the death penalty. The existence of their own autonomy as human also could be seen at their effort to be executed not by shooting but rather by beheaded. When they died by shooting, it shown that the state – with all of its legal instruments – is playing the most importance role of interaction between the accused with state.

On the other hand, Shodiq’s statement which using ‘right’, ostensibly projected an image that the death issue and destiny entirely determined by Allah SWT while human and the state impressively do not have all autonomy and/or freedom to get involve. It will be much more convenient if the word ‘destiny’ practically used on the Shihab’s sense.

Contrasting between the right and power of Allah SWT with the right and power of human diametrically is one kind of inadequate act, if it does not stray either mislead. The matter precisely dwarf the greatness either paralyse the power of Allah SWT. When the execution work like what the state has been decided, and that stray perspective still be holt, so the power of Allah SWT will be desacralized. Thus that diametrical contrasting will become unhealthy for one’s theological understanding.

Other kind of death like harakiri, euthanasia, or abortion seem slipped away from the attention of Shodiq. All of those three things are unique and have special kind of death which strengthen one assumption that the diametrical contrasting really inadequate. It is very hard to become dissolved how Allah SWT can “cruelly” decide that A will be died by harakiri; B will be died by euthanasia; and C will be died by abortion as such.

On the other hand, it does not mean that all of those three things become the manifestation of the extreme existantialism. The last one does not different enough with Shodiq’s opinion. If he stands on the inaccurate extreme spot about the power of Allah, so, the extreme existentialism also stands on the inaccurate spot about the power of human. Human can not entirely invulnerable of the influence of nature and Allah SWT. One preference to does harakiri as such, can not entirely free from some external factors like poverty, stress, untill unclear whispering. Allah SWT creates many destinies which can be choosen by human with involving some interactions with nature.

The difference forms of death relatively could shown which party whom becoming the most influential. Harakiri for instance, can be told that the person much more influential than nature, even the last one also gave some influences. Euthanasia has wide-ranging motivations, whether economical, psychological, or healthwise considerations. Abortion also has various motivations, whether social or economical pressures, and others.

Allah SWT really does omnipotence but it does not mean that He can rules authoritarian as human does when interpret religions or run out countries. Allah SWT really does omniscient but it does not mean that He can morally intervenes all of human acts. Human is really the creature of God but it does not mean that they do not have any free will. Human naturally has autonomy but it does not mean that they do immune of nature and God. Perhaps those are the ways of the eminent character of human, thus they have higher status than angel and genie. The speciality has given by God until the end of human’s death through the varieties of faiths as options to get choosed by human.

Tentang Penulis

Qusthan Abqary - I am a lecturer and teach some subjects such as Ethics and Social Awareness, Corporate Governance and Ethics, Business Ethics, Critical and Creative Thinking and others. My research interests are political philosophy, ethics, peace, and war.

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